A discourse of natural and reveal'd religion in several essays, or, The light of nature a guide to divine truth.

CHAP. II. The Belief of the Heathens concerning God .

NOw he that should give a true Account or History of the Heathen Gods , might himself have hopes to be of the Number of them , by doing a Work more laborious and difficult , than many of those for which some of the Ancients were Deified : Their Number ( as Varro Reports ) amounted to no less than Thirty thousand , and so Prodigious are the Stories that are reported of them , that even the false Deities seem to be both Infinite and Incomprehensible , no less than the True one .

Not therefore to run our selves into a Labyrinth of endless and headless Fables , we may cursorily observe ; that as all the Heathen Gods had their Original assign'd them , so also that they were Mortal too ; and that the Foundation upon which after Ages built their Worship of them , was laid in the Opinion they had of the Benefits Men receiv'd from them whilst they lived on Earth ; Thus Bacchus , Serapis , and Ceres , were held for Deities , as being reported to have been the first Planters of Corn and Wine ; or such , who in Times of Plenty laid up those Provisions , by which future Dearths were supply'd . All Inventions of Arts and Manufactures were ascrib'd to Mercury and Vulcan ; of Navigation to Neptune ; and of Poetry and Musick to Apollo . Upon which account also it was , that the Egyptians Consecrated so many Beasts , believing that the Benefit they receiv'd from them , did proceed from a certain kind of Vertue or Divinity , by which they were animated or directed . Amongst which there was none held in greater Veneration than the Bird Ibis , for shape much like a Crane ; for so it was , that these Birds fed altogether upon the Serpents which the African Winds , at certain Seasons , brought in vast quantities from the Deserts of Lybia .

We ought furthermore to Consider , the Authors from whom we have these Traditions of the Heathen Gods , viz. The Ancient Poets , such as Orpheus , Homer , Hesiod , Aratus , Theognis , &c. All which were by after Ages called Vates or Enthusiasts , as pretending to speak by Rapture , and with a Poetick Spirit , by which they mixt any Extravagant Fictions of their own furious Brains , with whatsoever former Ages had convey'd to them . So that to beget the greater Admiration , they thought it proper to invent such Stories as should seem most Prodigious . Now these Poets being the only Writers , in whose Monuments is Register'd whatsoever relates to the Histories of the Gods ; 't was no wonder , that so great a medly of Fictions and Incongruities should cast such a Mist on future Ages , as the Wit and Industry of the most Learned Men could never dissipate ; but by their Comments , Conjectures , and various Readings , they have rather rendred former Traditions more incredible and perplex'd .

Of all the Heathen Gods , Jupiter was esteem'd Supream , as being the Father of most of them , and the Fountain of that Power and Vertue , for which every one of them was worshipped . We read also of many Jupiters , but of two more Eminent than the rest ; of which , one was born upon the Mountain of Ida in Creete , as some , or upon the Mountain Dictamnus , as others affirm . The other Jupiter was born in Arcadia , and Educated upon the Mountain Olympus ; so that the Actions of the one being frequently attributed to the other , has been the occasion of great Confusion . However he of Creete seems to have been the so much Celebrated , and to have appropriated the Atchievments of all the other Jupiters : He was said to have been the Son of Saturn and Rhea , and to have deliver'd his Father from the Oppressions of the Titans ; nevertheless , Saturn upon the Prediction of the Oracle , that he should be depos'd by his Sons , thought to have destroy'd them ; and of this Resolution Jupiter having notice , he depos'd his Father , which Poets express'd by thrusting him into Hell . After this , Jupiter and his two Brethren , Neptune and Pluto , made a Tripartite distribution of the Empire ; Jupiter , as being the strongest , chose the Eastern Parts , which was called Olympus or Heaven ; Pluto had the Western , which in the Fiction of the Poets regarded the setting Sun , or Region of Night , and was called Inferi , whilst Neptune had the middle or Maritime Parts for his Lot . The Power of Jupiter's first Government , in suppressing the Petty Tyrants ( which were also called Giants ) as also his Justice in the Sanction of wholsom Laws , was that which made him to be worshipped for a God in after Ages : Notwithstanding being for some time settled in the Throne , he indulg'd himself in all Sensual Pleasures and Passions , and committed infinite Rapes and Disorders , as appears from the Records of the Poets .

Amongst those who have written of the Heathen Gods , some there are who make their History to be symbolical , and to represent Nature : By Jupiter understanding Aether ; by Neptune the Element of Water ; by Vulcan Fire ; and the Earth by Ops or Cybele ; though others whilst they make Saturn or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be the Son of Coelum or Vesta , seem to pitch upon the better Original of the Heathen Gods , as also of all other Natural Productions whatsoever .

But waving the Fancies of Poets and Mythologists , this is certain ; that as Men did express their Adoration by some certain Rites and Mysteries of Religion , so we still find them Invoking Jupiter as the Author of all their Blessings , and as the Supream Protector and Governour of all human Affairs . Upon which account it was , that the Ammonii , a People of Lybia , represented Jupiter with Rams Horns on his Head ; which Fiction of theirs had its Original from the Egyptians ( of which the Ammonii were a Colony ) who in their Hiroglyphick Devices made the Ram to be the Symbol of Fecundity and Strength ; which suited well with the Notions they had of the Strength and Power of Jupiter , and of the Benefits and Plenty deriv'd from him .

But as Men began to be more improv'd by Knowledge , and to be more reform'd and polish'd in their Lives ; in the same measure still we may observe them to have been more and more averse to the Stories and Traditions of their Gods : Upon which Account it was , that Diagoras and Lucian were branded with the Character of Atheists ; not because they did disbelieve the Existence of a Deity , but because they derided those who were falsly accounted Gods in the Age wherein they liv'd . But Socrates being in high Esteem for Wisdom , and more Eminent for his Dis-belief of the Heathen Gods , was put to Death for his Opinion ; so that 't is no wonder if Plato , and those who follow'd him , having such an Example of Athenian Cruelty before their Eyes , became more Timorous and Cautious in expressing their own Sentiments , for the most part speaking of God under the Name of Jupiter , to avoid the Punishments of the Bigotted Magistrate . And although Plato in his Books de Legibus ; which were to be communicated to the Vulgar , spake after the Stile which was then in use ; yet writing to Dionysius , he tells him how he should know when he was serious or no : For when I Epis. 13. am serious , ( says he ) I always preface my Writings by the Invocation of one God ; but when otherwise , of many . He frequently calls God , the Father of the Universe ; the Beginning and End ; by whom and for whom all things are made ; the Supreme Governour of all things which are or shall be ; and the Idea of all that 's Good .

As for the Romans they us'd more liberty and boldness than the Greeks in these Discourses ; so that Tully , ( who was an Academick , or one of Plato's School ) never uses the Name of Jupiter , but tells us , That God himself cannot otherwise be understood of us , but as a certain Spirit free ; Lib. 1. Tusc. Quaest. segregated from all mortal Composition ; such as understands and moves all things , being it self also endow'd with an eternal Activity . In like manner Seneca , one of the greatest Luminaries amongst the Stoicks , never talks of Jupiter , but uses the word Deus , or God always in the singular Number . God , says he , has the Exemplary of all things within himself , comprehending in his Seneca , Epis. 65. Mind both the Number and Measures of whatsoever things are to be done . And a little after , shewing , that God is the Original and Author of all things , so the End propos'd by him , is nothing but his Goodness ; and from thence concludes , That he hath made every thing the best that might be . From which , and many the like Passages , we are made to understand , that the Notions they had of God were true and solid , being taken from those Incommunicable Attributes or Properties , which are essential to the Divine Nature .

CHAP. IV. Of Gods Creative Power .

AS for those who held the Eternity of the World , or of matter , we may observe of Aristotle , that in the Course of his Reasonings , ( how much soever he did comply with the Customs of the times he liv'd in , and with his own private Passions , ) he was forc'd to resolve the Operations of Nature into a first Mover : And in his Book De Mundo , written in his riper Age , and dedicated to Alexander , he tells us , That the World and Order of the Universe was conserv'd by God ; and that there was nothing in the World of which he stood in need ; that he was the Father of the Gods , as well as of Men ; and the Producer , as well as the Preserver of all those things of which the World was made ; not by way of commixture with them ; but that this Power and Providence of his residing in the Heavens , extended it self to all things , and mov'd the Heavens , with the Sun and Moon , ballancing and sustaining the Earth ; and providing , that every thing should act according to its Nature . In like manner Epicurus his Opinion was as unstable and fluctuating as his Atoms . For even Lucretius , his best Commentator , was forc'd to acknowledge , that the World had a beginning ; for had it been Eternal , we must needs have met with Monuments of greater Antiquity than the Siege of Troy , or the Theban War .

Now let us see whether what these Men granted , of an Eternal , Infinite , and Invisible Framer of the Universe be consistent with that Eternity of matter of which they dreamt 't was made : Had there been an eternal and prae-existent matter , then must that matter have been immutable ; for though the things made out of it be subject to continual vicissitudes and corruptions , yet the matter must be still the same as the Stone and Timber of which the House is made , is the same still for nature and essence as 't was before . Now if that out of which the World was made , was Immutable and Eternal , then must it have those Perfections of which the Divine Nature chiefly do's consist : but if this cannot be granted , then must it be mutable ; and then can it not be Eternal ; for what 's Eternal must of necessity endure the same for ever . But to proceed .

This Truth of the Existence of a God , made such deep Impressions on the minds of Men through all Ages , that even the Poets themselves , so much abandon'd as they were to their own wanton Fictions , were ever and anon forc't to throw off their Masks , and to expose the bare-fac'd Truth . The places cited out of the Ancient Greeks are known , and many : As the Passages also of the Sibylls in Lactantius . No less remarkable are the Latins . Ovid's first Book of his Metamorphoses seems nothing but a Paraphrase upon Genesis : As also Virgil in that Passage or Fiction of Aeneas his descent into Hell ; Lib. 6. Aeneld . where his Father Anchises amongst other Mysteries tells him ,

In the beginning 't was the Spirit did form Heaven , Earth , and Seas , Sun , Moon , and Stars of Morn . The Mind diffusing through the bulky Frame , Fermented all the Mass ; and from thence came Trees , Flowers , Birds , Beasts , thence also Mankind sprang ; With whatsoever is in th' Ocean .

The like he hath also in his fourth Book of his Georgicks . What Opinion the Wisest of the Romans had touching the Heathen Gods , cannot be better learnt then from Cato , in Lucan ; who being Lucan . l. 9. reduc'd to great Extremities in the Deserts of Libya , was advised by Labienus to Consult the Oracle of Hamon , being then near unto it ; to which Cato most Christian like reply'd ,

God's Throne 's the Earth , the Sea , the Air and Heaven , And above all , a Mind to Vertue given . What needs a further search of Gods above , What ever we see , where ever we be , there 's Jove .

adding further , that 't was not the Oracle , but Death which could make him certain , and without more ado he continued on his march , never offering so much as once to salute Jupiter .

In short ; whosoever shall consider , what the wisest of the Heathen spake concerning a Deity , though they sometimes used the word ( Jupiter ) as being a Name most known to the Vulgar , ( yielding herein , ( as I have said ) to the Stile and Customs of the Times in which they liv'd . ) Nevertheless , the Descriptions they made , could belong to none but to the only True and Immortal God : For could that Jupiter be thought by them to be Hominum Sator atque Deorum , who was born in Creete , and so came into the World , being Peopled before his Birth , as now it is ? Could he be the Father of those who were born before himself ? Or could he give Immortality and Divinity to others , who could not preserve himself from Death ? Could he be the just and upright Governour of the World , who in his Life time committed so many Murders , Rapes , and Incests , and after his fictitious Translation , ceas'd not to have his Ganymede , and to be employ'd about nothing more than to get Fuel for his Lust ? The grossest Heathen could never believe this , much less so many Excellent and Learned Men amongst them , of whom we read so much in prophane Story .

Some are of Opinion , that this knowledge which the Heathen had of the True God , was not from any instinct of the Light of Nature , but from Divine Revelation ; first to the Patriarchs , and from them , by way of Tradition deliver'd from Generation to Generation . The Ground for their Opinion is this ; The most Ancient Authors whose Testimonies are cited in this Argument , are Zoroastres and Hermes Trismegistus : The former is said to have lived about the beginning of the Chaldean Empire , and is by some suppos'd to have been the Son or Nephew of Ham. Whoever he was , Plutarch makes him Tract . de Isid. & Oser . to have liv'd many Ages before the Trojan Wars ; he is said also to have Instituted the Order of the Magi ; and in Imitation of these , the Persians afterwards had their Sophi . These Magi had the Custody of the Emperors Archives , Registring the Actions of their Lives , and were accounted as Oracles in Matters of Religion . As for Mercurius Trismegistus , he was an Egyptian , and of the greatest Antiquity . In the Works which bear his Name , he seems to speak as clearly of the Divine Mysteries as Moses himself : Now the Egyptians and the Chaldeans were ever accounted , by all Prophane as well as Sacred Historians , to have been the most Ancient of all Nations ; and we find in Scripture , that 't was with these Nations the Patriarchs had greatest Commerce : For Abraham liv'd for some time amongst the Chaldees and in Egypt , where the Children of Jacob also with their Posterity sojourn'd for some Ages : 'T was no wonder then , that these two Nations should have so early a knowledge of Sacred Mysteries , as also of all other kind of Learning . From Egypt it was that the Greeks took their Light ; Orpheus , the most Ancient Author amongst them , visited Egypt , and search'd into all their Sacred Records . Next after him was Pythagoras , who not only travell'd into Egypt , but into Chaldea also ; and 't was from Pythagoras chiefly that Plato took his Notions ; as the Poets from Orpheus : so that the nearer they were to the Original , the better always were their Copies .

But whatsoever knowledge the Ancients had by this way of Tradition , certain it is , that they could not but receive much Light too from the Book of Nature : For Reason tells us , that whatsoever has a Beginning , must have it either from it self , or from some other ; not from it self , for then must it have had an Existence before it had an Existence ; the thing which produces another , being ever before that which is produc'd . But if it has its beginning from something else , and that from another , and so on ; we must either make an Infinite Progress in Natural Productions , which is utterly impossible ; for no Infinite can actually be made up of Finite Actions ; or we must at length resolve all into one first Cause , which in it self is without beginning , which can be no other than God .

Let a Man turn himself which way soever he pleases , he shall find a vast Expanse of Creatures before his Eyes : He sees the Earth producing every Living thing ; and Plants in their Season , and yielding all things useful for the Life of Man . He sees the Heavens beautified with innumerable Stars of vast Bulk and Purity ; he sees those Glorious Luminaries the Sun and Moon ; he sees all these Celestial Bodies , how they are most regular and perpetual in their Motion , most unchangeable in their Natures , and of wonderful Influence upon the World . And although he himself may in some sense be said to be an Abridgment of it , yet is he not able of himself to produce the least Insect ; and whatsoever he does , it is done only by application of one thing to another , being altogether Ignorant himself of the manner how they perform their Operations ; from whence he cannot but conclude , that there is something infinitely more Powerful and Noble than himself , which first gave a Being to so many vast and beautiful Creatures : But when he shall consider their subservency to one another , and the just Oeconomy of the Universe , he must acknowledge an Infinite Wisdom also , which does dispose and govern all things in the World ; which Consideration leads us forwards to Discourse of the Divine Providence .

CHAP. V. Of God's Providential Power in respect of the Universe .

FRom hence , that God is the Creator and first Cause of all things , it follows naturally , that he is the Preserver of them also , and that he does dispose of all Things according to his own Wisdom and Pleasure . For God ( as it hath been already prov'd ) being Present to all the Actions of his Creatures , so that nothing can be effected without his concurrence ; and having also from all Eternity , a foresight of whatsoever shall be done , it cannot be but that God must have some good Ends , in whatsoever he concurs to , such as is best known to his own Infinite Wisdom , ( though such Ends be for the most part far different from those propos'd by his Creatures ) where making one and the same Action to be the Instrument of farther Effects , is that which is call'd Providence ; which because it is a Point wherein the Power and Wisdom of God does most discover it self , and wherein we are daily concern'd , it will require to be more distinctly treated of under these Considerations . 1. Of Nature in General , and the subservency of things to one another . 2. Of human Affairs , in Relation to Publick or Civil Government . 3. Of human Affairs in particular , or the special Concerns of Private Men.

And first for the greater World ; if we look upwards , the Heavens declare God's Almighty Power . Besides , the Sun , Moon , and the other Planets , all which have a known Influence upon the whole Course of Nature , we cannot but take notice of those numberless Stars which adorn the upper Firmament of Heaven , each of which is far bigger than the Earth : how Immense and Capacious then must that Region of Aetherbe in which they move and swim ; all which , together with the Heavens themselves , are in perpetual and most regular Motion , making their whole Circuit in the space of Twenty four-hours , with that prodigious swiftness , that every Point of the Aequator in the Primum Mobile , or highest Firmament , does move above Vide Clau. in Sphaer . Joan. de Sacro Bosco . & Tacquet l. 5. Astron . c. 2. Num. 22. a Hunderd thousand Miles every Minute , as is sufficiently prov'd by Astronomical Demonstration .

If we look before us upon the Earth on which we tread , we cannot but observe how Fruitful it is in all sorts of Animals and Vegetables ; what great diversity of Trees , what delicate Fruits may we observe to issue from the same Soil , together with an infinite variety of Flowers , most admirable for Colour , Figure and Smell , and affecting all our Senses with Wonder and Delight , whilst our Reason entertains it self with a curious search after the Causes of each Production ; and what it is that does distinguish every Species , and from whence they are impress'd with such different Vertues and Beauty . The divers kinds of Herbs , which we see naturally to grow upon the same Spot of Ground , is a thing which cannot but ravish the Contemplative , considering that some of them are good for Food , others of singular use in Medicines ; others again most refreshing in their Odours , which are yet so different , that one has no similitude with another , and yet all these Herbs are in their smell most Fragrant , of a lively and unspotted Vertue , and diversified with numberless minute Strings or Fibres ; by which , as by so many little Veins , they suck in their Juice and Nutriment from the Earth ; all which in a little flux of time seem to die , when by shedding only a few Grains or Seeds revive and superannuate ; and so by a perpetual Succession of new Generations , they repair their past decays , and by dying they endure throughout all Ages , and become Immortal . And yet this Earth out of which all these Blessings are produc'd , by all the discovery we can make , is nothing but a cold insipid Mass of Matter in appearance , being grateful to no Sense , and destitute of warmth and all prolifick Vertue .

If we pass into the Region of Animals , we may observe how some are endu'd with singular Strength and Beauty ; others with great Sagacity ; others are most docile and serviceable to Man for Necessity and Pleasure : We may observe also , how sollicitous and tender they are for the Preservation and Nourishment of their young , though they be otherwise most savage in their Natures ; and how every Creature before it can stand or see , does yet know the way to the Teat .

I cannot think it improper ( how trivial soever it may seem ) to relate what I have some times , with great Pleasure and Admiration , observ'd of a young Whelp not Six Weeks old , which having eaten sufficiently of what Meat was given it , took the remainder and hid it , by scraping up so much Earth with his Nose and Feet as cover'd it ; and yet , take a Child of Two or three years old , tho' it be endu'd with a Rational Soul , and after it has fill'd it self , it will cast the rest away . Whence now is it , that a poor young dumb Bruit should have the knowledge and foresight of its future wants , and lay up what is superfluous to supply after hunger ? It could not learn this by Imitation or Instruction ; no certainly , we say then it has it by Instinct , or that this Provident Inclination is impress'd on it by God the Author of Nature , who takes more than ordinary care for the preservation of such poor Creatures , which otherwise would perish for want of succour . In like manner we may observe , that take a young Whelp , if it can but see , and put it on a Table , it will creep or craul about the Edge or Borders of it , and there cry , not venturing to go further . But take a young Child of Two or three years old , and put it on a Table in like manner , it will certainly run forwards without fear , till it fall down headlong , and perhaps break its Neck . Here then we may justly admire , how such a little poor sucking Animal should understand its weakness and danger ; and by the estimate it makes of the distance of the Ground under it , finds it too great , and not to be ventur'd on but with certain Peril . This can be no other than God's Providential care , who also takes the like Providential care for the safeguard of Man under all the Circumstances of his Life , as we shall see by and by .

If we look upon the Fowls of the Air , we cannot but observe , with what symmetry every little Bird builds its Nest , how cautious in choosing a Place of safety ; and how vigilant and watchful is it to delude the sight of Man , when it flies towards it ? Whence had these little Creatures this wonderful Art of framing such curious and elaborate Receptacles wherein to lay their Off-spring ? They never could acquire it by imitation , or by the direction of their Dams , being in the Shell only , and in the Bowels of their Mothers when such like Nests were fram'd . Nay , even the least Insect of Nature does not fail to create Amazement ; so that the lesser the Animal , the greater is the Wonder and Power by which 't was form'd . The Providence and Industry of the Ant is admirable , and so is that of the Bee , a Creature certainly above the Commendation of Poets , when we reflect a little upon their Natures ; how indefatigable are they in their Labour , how careful against future Necessities ; how wonderful in their Order ; how admirable in contriving their Frame of little Cells ; no way detrimental to the Herbs and Flowers they feed on , and most useful and profitable to Man by their Wax and Honey . The least Insect that flies before our Eyes , how vile soever , has notwithstanding all the Parts of Life , Respiration and Nutrition ; and all the Organs of Sense , and Parts for Motion ; all which are form'd with such accurateness and delicacy , as far surpasses the discoveries of the accutest Oculist .

The wonderful Care and Providence of Almighty God for the preservation of his Creatures , is yet more visible from hence ; That such of them as move slowly , and so less able to fly from danger , are arm'd either with pointed Quills or Pricks , as Porcupines and Hedge-hogs ; or else with Shells , as we may observe in the Tortoise , Snails , and divers kinds of Fish . The Creatures which are more timorous are generally the swiftest , as Hares and Dear ; or else by herding together they find some security in their Number . The like also we may observe of Birds ; whereas both Birds and Beasts of Prey are much fewer in number , living in Dens , and are rarely seen but singly , which otherwise would be very destructive to their fellow Bruits , and also dangerous to Man .

But not to expatiate over the several Tribes of Creatures , we will for brevity sake limit our Observation to some general Provisions of Nature , which will more than instruct us of the great Wisdom and Providence of God , in governing the Universe , and in supplying the Wants and Necessities of his Creatures . If we consider the Situation and Temper of the Northern parts of the World , and such as lie towards the Pole , we may observe how all things are expos'd to the Rigours and Severities which are deriv'd from the Extremities of Frost and Snow ; all which Miseries are abundantly reliev'd by the comfortable Provision of vast Woods , which do not only furnish Men with Food , by nourishing all sorts of Beasts and Birds of Game in great abundance , but do in a singular manner also provide for them against the Extremities of those Regions , by an extraordinary plenty of Fuel ; and by breeding all such Beasts , whose rich and warm Furs are not only a defence against the Injuries of the Climate ; but by being transported into the other Parts of the World , do purchase whatsoever is useful and delightful for the Life of Man .

If we regard the hotter Regions which lie under the scorching Sun , such as those betwixt the Tropicks , and which contain almost half of the Terraqueous Globe , we shall find the Parching Beams of Noon to be temper'd with the cool and refreshing Breezes which blow constantly at that Season of the day ; and even directly under the Equinoctial , during the time of the greatest heats , there fall such vast quantities of Rain , as do not only render that Climate very temperare , and the Air refreshing , but do render the Soil also in most Places as fertile and abounding as is any where to be found upon the surface of the whole Earth . Besides ; the equality of Night and Day , and the interposition of the Earth in its whole Diameter , by reason of the direct rising and setting of the Sun , as they are the Effects of its near approach , so do they in a wonderful manner mitigate and balance the intolerable Inconveniencies which otherwise would follow .

Egypt is a Country where it seldom or never Rains , and consequently lying in that degree of Heat , it could not be inhabited , were it not in a stupendious manner refresh'd and water'd by the Nile , which overflowing all the Country at such time as it lies expos'd to the greatest heats , does not only qualifie the Intemperance of that Season , but makes the Country also to be the most fruitful and delicious , that is to be found in the habitable World : The same is reported also of Ganges , and other Rivers of India . Nay , even in the Desarts and scorching Plains of Arabia , how wonderfully has Nature provided for the exigence of Man by Camels , a Creature whose tender Hoof receives no injury from the burning Sands , and by being able to bear great Burthens , and to go several days without drinking , is most serviceable to Travellers , and such as Trade in those Parts , where any other Beast would inevitably perish through want of Water .

What is reported of Ferraria , an Island belonging to the Canaries , seems miraculous ; Got. Arthus his Ind. Orient . c. 6. the Soil of it is as dry and uncultivated as can any where be seen , insomuch that not a drop of fresh Water can be found any where , unless some few Springs upon the Sea Coast , from whence the Inhabitants can have no benefit , by reason of too great a distance , which want is strangely reliev'd by God , there growing in the midst of the Isle a certain Tree of no great bulk , and always green , the like whereof is to be found no where in the Universe . The Tree is continually envelop'd with a thick Mist or Cloud , such as does neither diminish nor increase ; from the Leaves whereof , which are long in shape like those of a Wallnut-Tree , there distills perpetually such a quantity of pure Chrystal Water , as equals that of the most plentiful Springs ; all which being receiv'd into Cisterns and other Vessels , serves the Occasions of the whole Island , both for the Inhabitants and their Cattel . No less singular and beneficial is the Palm-tree , though more commonly known by its rare Benefits and Vertues , as affording excellent Wine , Fruits , Vinegar , Thread , and Leaves always green , and such as serve for a durable covering to Houses against all Injuries of the Weather ; so that 't is with just reason , that this Tree is made the Symbol of Vertue , not only for its fam'd Power of resisting whatsoever does oppose it , but for its singular Nature and Qualities , being such as can supply all the Necessities of Life . If Lumbardy abound with rich Wines and Pastures which the Alpes want , yet do these enjoy a cooler and more healthy Air ; the poverty and barrenness of their Soil will never invite their Neighbours to make War upon them ; and in case they should be attack'd , their high Snowy Rocks and Mountains would prove a good security against the Invasion ; so that the Peace of the one may seem more eligible than the Plenty of the other : We may observe , how the most barren Rocks and Mountains of the World are generally Rich with Marble , Ore , and many times with Chrystal and Jewels of an inestimable value . We may observe also how the Southern Seas , though they are not so well stor'd with Fish as the Northern , yet do they abound with Coral and Pearls , which can in a manner purchase all other Riches .

In a word , whosoever shall attentively survey the Face of Nature from Pole to Pole , and from the rising to the setting Sun , may easily discern , that whatsoever Inconveniencies any Place or Country is subject to , the same also doth enjoy some other Blessings equivalent to , or perhaps more beneficial than what they want ; which cannot but proceed from the all Good and Wise Creator and Governour of the Universe ; it being impossible , that so many and various Effects of Nature as lie before our Eyes , so Regular and Beautiful , so Curious and Useful , should be the results of blind and undiscerning Chance . Let Stones , Timber , Iron , with the other Materials of building , be shuffled and toss'd together for Millions of Ages , they will never fall into the Form and Figure of a House ; and yet the Works of Art fall exceeding short of those of Nature ; how then can't be imagin'd , that this great Machine of the World , which consists of infinite variety of things , the least of which surpasses the Productions of the most Industrious and Ingenious Artists , and where all the Parts hold that Analogy and Conformity to one another , as makes one universal and perpetual harmony ; I say , how is it possible , that all these things should have their Original from Chance , and should in such an admirable manner be animated by Contingencies ?

CHAP. VI. Of the subserviency of the Creatures or Parts of the World to one another .

THis subserviency of things to one another , is a Point which deserves our further Consideration , as being that which does exceedingly illustrate the Wonders and Order of a Divine Providence . The Sun as it is in it self the most Glorious of all visible Creatures , so is it the most Beneficial too , when we shall consider a little , the wonderful Influence it has upon the Earth in its Course and Motion : For should it keep constantly to one Circle , a great part of the Earth would be burnt up , whilst the remoter Regions would be desolate , and lie covered perpetually with Ice . But by the Wisdom of God it is so order'd , that all Places in their due Seasons enjoy the benign and comfortable Influence of this glorious Luminary of the Day ; for by its declination sometimes Northward , and sometimes Southward , in a just and certain Course , it Creates that distinction of Seasons through all the World , ( viz. of Spring , Summer , Autumn and Winter ) by which the Earth is render'd Fruitful , and furnish'd with all those Blessings and Comforts which every Season does produce : Which method , as it furnishes every living Creature with all things necessary and delightful to its Nature , so is it most recreative to the Spirits both of Man and Beast ; the withdrawing of the Sun being as necessary for their Refreshment , by that rest and sleep which follows on the Night , as its bright and warm Appearance is useful to the fruitions of Life , and to the several Labours and Duties of the Day . How tir'd are we with the length perhaps of one Summers day ? How unsupportable then would our Condition be , were we oblig'd to live but for a Month , perhaps in such a Tenour and Course without Interruption ? so that after the Heats and Parchings of Summer , Nature calls for the cool refreshments of Winter , and these again prepare our Appetites to taste the Pleasures of the Spring ; so that by this perpetual Circle and Counterchange of Seasons , we are always in a round or progress , to be reliev'd by fresh Comforts , and deliver'd from the Inconveniencies which would follow , by being confin'd to one certain and unchangeable state of Nature . The like Observation might be made of the Moon and of the other Planets , all which are no less serviceable to the Earth in their several Periods and Revolutions .

But to proceed ; if we consider that Tract of space which lies betwixt the Heavens and the Earth , the Region of Clouds and Rain , of Winds and Thunder , we may observe likewise how useful these things are , though they seem to be nothing but the Excrementitious Crudities and Evaporations of Nature . It is to the Winds we owe that Attemperation and Motion of the Air which is so conducing to Health ; it is to the Winds we owe all the Blessings which are deriv'd from Navigation . These Winds which seem to scatter where they blow , do Unite Nations in Alliance and Commerce , and convey to us whatsoever rarity is to be found in any part of the Earth . The Clouds by their interposition betwixt the Sun and us , shelter us from the Injuries of its hotter Beams ; and by distilling Showers of Rain upon the Ground , do render it most verdant and fruitful : And even the Thunder , which in all Ages has been lookt on as the effect of an offended Deity , and to have something in it of Terrour and Prodigy , is yet beneficial , by dispelling those adust and gloomy Vapours which are incident to the Summer Seasons .

If we cast our Eyes upon the Ocean , at the first aspect it will appear to us to be a bottomless Gulf , of an unlimitted extent , most hideous in its roaring , breaking in upon the Earth with great violence , and threatning nothing but Inundation and Ruine ; And yet this great Abyss and Expanse of Waters , besides the infinite plenty and variety of Fish , with other things , with which it does abound , will upon a stricter view be found to be the great Medium , by which Traffick and all Civil Correspondence is supported , and the surest boundaries and security to Kingdoms ; so that whilst it threatens to overwhelm , it does secure us from the sudden Irruptions of foreign Invasion ; and besides , it is that great and inexhaustible Treasure of Springs and Fountains which supply the Earth , and adorn it with Beautiful and Navigable Rivers .

Some are of an Opinion , that Fountains have their Original from Rains , which falling from the higher Grounds , and meeting at last in some common Receptacle , make those little Erruptions which we call Springs . This Opinion in some measure may be admitted , since we find that Springs dry up in times of great Drought , and then swell in times of Rain : But this is not the chief Cause of Fountains , for then the greatest Springs would rise in the lower Grounds ; but we may observe generally , that they issue from the Sides , and sometimes from the Tops of Mountains , where there cannot be such stores of collected Water , and where the Surface of the Earth is dry and barren ; and where there is little or no over-hanging Ground , from whence such Fountains may fall , and be continued in such a constant Current . They are deriv'd therefore from the Sea , from whence through the whole Bowels of the Earth there are a vast Number of subterraneous Channels or minute Passages ( resembling the Pores and Veins of the Body , ) into which these Waters are receiv'd , and through which they run ; where meeting with those sulphureous Heats which occur every where through the Entrails of the Earth , they are rarefied and ascend ( like the Vapours in a Limbeck ) through all its Concavities and Veins , till meeting with the cold Air , which generally resides on Mountains and in the Caverns of Rocks , they are there condens'd into Drops , which by distilling from the tops of these Grotto's , as from the Head of an Alimbeck , trickle down , and meeting in great Numbers , create these little Currents , which at length forming a Passage through the sides of the same Mountain , is that which we call Springs : These Springs meeting together in greater numbers are form'd into Rivers , replenish'd with all variety of Fish ; by which Rivers also the Earth is water'd and defended , and Commodities are convey'd from Place to Place with great ease and safety ; all which Rivers keeping on their Course into the Ocean from whence they came , make a perpetual Circulation , and become the richest helps to Nature .

If we consider the Earth on which we stand , we shall find the same Correspondence and Harmony betwixt the several Parts and Regions of it : The Northern Quarters of the World , as Sweden , Denmark , Norway and Muscovy , though they be destitute of rich Wines and fat Pastures , abound with tall Trees fit for building , as also with Masts , Pitch , Tar , ( which are the things so necessary to Navigation ) together with Iron , Brass and Copper , which are the Metals so absolutely useful in Peace and War , and which do in effect Command the World . Some Countries abound chiefly with Corn , others again with Wine , and others are proper only for Pasturage ; so that the Wants of the one are not only suppliable by the Plenty of the other , but there is a certain kind of Alliance made by Nature betwixt Country and Country , from the Necessities they are under of being supply'd by one another . And even these Parts which of all others seem most destitute of the Blessings of Nature ( as enjoying neither the Fertility of the Land , nor are yet secure from the Violence and Inundation of the Sea , but seem most expos'd to Dangers and Inconveniencies from both , by lying upon the Sand and Wash , and open to the Winds ) are by Divine Care and Providence made the Richest and the most Beautiful Treasures of the World , as appears by Venice , and the Maritime Parts of the Low Countries , which Places do not only by their Commerce enrich themselves and others to a Prodigy , but are also of that Power and Strength , as the greatest Policy and Force are not able to subdue them .

The grand Objection against God's Providence in the Government of Nature , is taken from some irregularities which usually occur in the Course of things . The Hopes and Expectations of a fruitful Spring , are many times frustrated by some unseasonable Winds or Blasts ; or by the sudden inundation of a River : We observe frequently whole Countries to be overwhelm'd by the flowing in of the Sea ; and fair Cities to be buried in Ruins by an Earth-quake . What Wrecks and Miseries do arise at Sea from the Violence of Tempests and Hurricances ? What havock is there made frequently at Land amongst Trees , and Edifices by the fury of Winds ? Many Places have been ruin'd by Eruptions of Fire ; and whole Kingdoms have been brought to the utmost Extremity by Pestilence . To this I answer :

First , That those seeming Irregularities are very few and inconsiderable , when we reflect upon the whole Course and System of Nature , and do no more derogate from the Care and Wisdom of Almighty God , than the little Flaws and Blemishes we see usually in the Stones of the noblest Fabricks , do detract from the Art and Ingenuity of the Architect : so that a building may be Beautiful , and hold an exact Sympathy in all its parts , though there may be found some Worm-holes in the Timber , or here and there a Stone not so exactly polish'd .

In the next place ; The forementioned Irregularities , whatsoever they seem to be , are not yet of so great damage , but that the Benefit which attends them is many times greater . If the Labour and Expectation of the Industrious Husbandman be subject to Casualties , the Residue will ever carry a greater Price , and stir up greater diligence ; which in the end makes a full return : whereas Years of greatest Plenty bring down the Fruits and Productions of the Earth to a low rate , and do both nourish Idleness , and tend to surfeit . If Fruitful Meadows be for a time wasted by the disorders of a Flood , yet the Injury is recompens'd by the rich Mud and Fatness it leaves upon the Earth ; by which it becomes afterwards more Fertile and Luxuriant . The Countries which are most expos'd to the Irruptions of the Sea , are drawn by such Misfortunes to trust to their Ships ; and by that means also become the wealthiest Traders in the World . If Earth-quakes and Tempests subvert Houses sometimes ; so by loosning the Roots of Trees , they exceedingly contribute to the furtherance and Perfection of Nature , and many times discover new Treasures . If strong Winds be sometimes injurious , yet are they as profitable to us , not only by dissipating those Smells and Vapours , which many times infect the Air , but are generally the Fore-runners of great Serenity . The Places which are most subject to Sulphureous Eruptions are enrich'd by the Ashes : And even the Pestilence it self , so great a slaughter as it seems to make of Mankind , is generally succeeded with Healthful Seasons : For by ripening the Diseases and Corruptions of Nature , and by drawing them into one common Sore or Issue , it leaves no Tabifick Matter or tainted Humours for future Diseases to feed upon .

But in the last place ; Whatsoever Disasters there be , which proceed from these and such like Irregularities , they do not argue any Interruption or Defect in Nature , forasmuch as they are derived from certain and natural Causes , tho they be detrimental sometimes and hurtful to Men ; so that they are rather to be look'd upon as Punishments , than as Vices and Infirmities of Nature ; the Equity of which Proceedings betwixt God and Man will be more fully stated by and by .

CHAP. VII . Of Divine Providence in respect of Human Affairs in General .

THus much briefly of Nature in General , and of the subserviency of things to one another : Proceed we in the next place to discourse of Gods Providence in relation to the Operations and Occurrences of Man ; and this under a Two-fold Capacity : First , Publick , in respect of Greater Bodies , or Civil Communities . Secondly , Special and Particular , as relating to the Actions and Course of every individual Person . Moreover , the Notion of Providence is Two-fold ; the first is natural , by which God provides all things necessary for the Life and Sustenance of Man . The second is Moral ; which may more properly be called Previding , being no other than the secret End propos'd by God for his concurrence with Man in all his Actions ; which be they never so Irregular , Unjust , or Vicious from the Evil Ends propos'd by Men , are by the Divine Power and Wisdom , made to be the Instruments of Good beyond the Intention of second Causes . Prophane Story is not so apt to illustrate this Point as Sacred Writ ; for Instance : The End propos'd by Jacob's Sons in selling Joseph was Revenge , God concurs with them in this Action , but upon other Ends , designing to make this unjust Act of theirs to become an Instrument for their Preservation , as appears from the wonderful Accidents throughout the whole Course of that History ; which Passage also was a Type of what befell our Lord and Saviour , who was villainously sold , betray'd , and barbarously put to death by the Jews , to all which God concurs , making this wicked Act of theirs to be the sole Means for saving those Murderers , and all the World besides , by that Atonement which was made for their Sins by the Precious Blood of his only Son . This Method is most Consonant to the Nature of God , it being impossible there should be any greater Demonstration of his Divine Power and Goodness , than to be able to convert Poison into a Cordial , and to procure safety out of that which would naturally be our ruin .

But that we may the better understand the Cause and Reasonableness of God's Operations with Men , I must leave my ordinary Road a little , and take up with the obscure Traces and Niceties of Metaphysicks ; by premising some few Propositions , which like the Postulata or Axioms in the Mathematicks must be taken for granted for the present , to avoid the long Digressions and Perplexities which would follow upon a particular Proof of each of them . And , 1. God from all Eternity foresees all future Actions of Men , his Omniscience being a Noble Attribute and Branch of his Divine Nature . 2. This Fore-knowledge of God ( tho' it imply a certainty of the Action ) does not lay a necessity upon the Agent , no more than my fore-knowledge of the Sun 's rising to morrow Morning is a necessary Cause of the Course and Rising of that Glorious Creature . 3. That God's influence upon the Actions of Men , is either Physical or Moral : Physical , for as much as he by his Power is the Preserver of every Creature in its Being and Operations , and this Power extends it self to all the Actions of Men , whether Natural or Spontaneous . 2. Moral , by proposing Rewards and Punishments , as Motives to excite or to disswade from Action , adding sometimes his Positive and Revealed Commands , together with his assisting Grace , by the impulse of his Holy Spirit ; but this is a Point which more properly concerns Divinity . 4. That God has given Man a freedom of Will , viz. a Power to choose or dislike upon the apprehensions he has of Objects : for Man otherwise would be nothing but a meer Machine , all whose Motions whether Regular or Irregular , Good or Evil , would be nothing but the contrivance and direction of its Maker , and would be reputed all for the Acts of Man , because God is pleas'd to produce them in his Presence ; which is all one as to say , that the Feracity of the Garden is an Act of the Water-pots , because the Water does run through it , by which the Gardner does revive his Flowers . 5. That the apprehension which Man has of Objects , upon which he forms his Acts of choice or dislike , being many times clouded by Ignorance , or misguided by Irregular Passions , is that which betrays him to the commission of Evil. 6. The Perpetration of which Evil is no further forth the Act of God , than that Man in his Existence , and consequently in his Operations , must depend upon the Conserving Power of his Creator ; so that God can no more be said to be the Cause of Sin , than the Sea , whose Nature 't is extinguish Fire , can be said to be the Cause of the burning and ruin of some Cities , for as much as it supports and carries up the Ships , from whence came the Bombs and Fire-works which did the mischief . From whence it follows also , that the commission of Sin is a Moral Action , terminated in something forbidden , which may be understood either of the Internal Act of the Will , proposing a bad Object , or a bad End ; or else of the External Action or Execution , which whether it contain any thing positive in its Nature , is with great nicety disputed ; some distinguishing betwixt the materiality of the Action , and the formality or obliquity , which is nothing but the regard which the Action has to an unlawful Object . The former they make to be Positive , the other a mere Privative , though this latter seem'd a little difficult : For Instance , this or that particular Act of murder , whether intended or executed , does receive its Individuality and Being from the Object on which 't is terminated ; so that this particular Act or Action it self , is nothing else but the very Termination on such an undue Object , and in which consists , they say , the very formality and obliquity of Sin . In the last Place , this propensity in Actions , whether Good or Evil , whatsoever it be , is not of the Nature of a Creature , since even by divine Power it cannot subsist of it self ( it being impossible there should be such a thing as a Thought , without something which thinks , and something which is thought upon ; or an Action without an Agent and an Object : ) It is therefore of the Nature of a Relation , which can be said only to have an improper and denominative Reality , for as much as the Terms related are real Things .

From these Points thus premised , some Rational answer may be given to such Difficulties as shall occur in our further Consideration of Divine Providence over Human Actions : Resuming therefore the distribution which I made in the beginning of this Chapter , we are first to consider God's Providence in Relation to greater Bodies or Civil Communities , or as it extends it self to the Establishment and Revolutions of Kingdoms . To prove this , we need no more , but to reflect upon the Nature and Attributes of God , who , as it hath been already demonstrated , is Omnipotent , and gives Life and Power to every Creature in all its Motions and Tendencies .

As for Epicurus his Reasonings they are foolish , when he endeavours to shew , that it is beneath the Grandure of a Deity to concern it self in the Transactions of Men , and that the Multiplicity and Contrariety of Occurrences would be an interruption to that Tranquility which is so essential to that happy state , where there is nothing but quiet and serenity . These Notions of Epicurus , so soft and gentle , so smooth and inchanting , would suit well with the Elysium of the Poets , or the Sultanesses of the Seraglio ; but will by no means consist with the measures of Philosophy , nor yet with the Maxims of Temporal Princes , from whence they seem to borrow their false and fading Colours . For amongst the Grandees of the Earth , those were ever accounted the greatest Heroes who were most active , as Hercules , Alexander , Caesar , and the rest ; whilst such as abandon'd themselves to Ease , Idleness and Tranquility , were most unhappy in their Government , and in the close of their Lives expos'd to shame and ruin , and their Memories render'd infamous to all future Ages . A good Prince ought , if it were possible , to know the Necessities of every Subject of his in particular , and to relieve and protect him ; which since he cannot do , being himself of a Finite Nature , and circumscrib'd by his own Personal and Domestick Exigencies , it is his Duty to execute this Power by his Deputies and Ministers , with their subordinate and inferiour Officers , which , if they prove Diligent , Just , and Men of Understanding , Courage and Experience , they cannot but render a Prince Glorious and Happy : And upon this Account it is , that Kings are call'd God's Vicegerents , and sometimes gods themselves , not from a supream and voluptuous Repose , or a resty State and Majesty , but from their Civil Omnipresence and Ubiquity , by which , like Gods , they can do infinite things at once , and be beneficial to all , by the assistance and influence of their under-Agents and Ministers . From hence then , that God is the Sovereign Monarch of the Universe , and most happy and glorious in his Station , it follows with Congruity , or rather with Necessity , that he must have a particular care of the Affairs of his Creatures ; nor need he under-Officers to do this , being by his Nature present to all Places ; nor can the multiplicity of Affairs obstruct or distract a Power which is Omnipotent , and where the Execution is nothing but Volition .

'T is true , God does sometime upon extraordinary Occasions , and in an extraordinary manner use the Ministry of Angels ; nay even of men in some Transactions , by giving them a supernatural Virtue to work Miracles , and this he does to demonstrate his greater Power , in like manner , as it would demonstrate a greater skill in a Master of Rhetorick , to make a stammering Ideot deliver an Harangue with good Grace and Articulation , than to pronounce the same himself , though according to the best Precepts and Gestures of Art .

From the Dictates of Reason pass we on to the Practice of Nations ; and here we shall find through all Ages of the World , how the wisest and greatest Governments did ever acknowledge their welfare and dependance upon a Supernatural and Providential Power . The Romans , and before them the Greeks , those great Masters of Learning and Empire , in all their weightiest Consultations whether of War or Peace , sought ever to make Heaven Propitious , or at least to understand its Will and Inclinations , by Consulting of Oracles , by Victims , and by observing the Rites and Institutions of their Augurs ; which Customs of theirs , though in many things superstitious , and conversant about false Gods , shew'd however the universal Belief they had of some Deity or Deities , which Presided over and Govern'd all their Undertakings . And in a further Testimony of their Perswasion and Gratitude , they offer'd Hecatombs , erected Temples , hung up Votive Tables representing the Benefits they receiv'd from Heaven , and instituted Anniversary Games and Feasts , with other Monuments , by which they labour'd to Celebrate and Perpetuate the Memory of such Blessings . And upon this account also 't was , that Providence was also represented ( as in the Money of Antoninus Pius ) by the Image of Janus , looking backwards and forwards , towards past and future Things : But in the Medals of Hadrian she is figur'd as a Goddess , holding a Rod in her Right Hand , with a Globle at her Feet , Symbolizing thereby , that the World is subject to her , and govern'd by her Power .

All the Ancients , whether Poets or Philosophers , believ'd a Providence , excepting Epicurus : 'T is true , Lucian shews himself an Epicure in nothing more Lucian dial . inter Charon , &c. than this , witness his Jupiter Tragoedus , where in a disputation held by Timocles and Dames before the Gods , he concludes with the Epicurean against the Stoicks , in the denial of a Providence ; and yet in another Place , in the Person of Menippus , he does expresly say , that every one shall be judg'd according to the Actions of his Life , which cannot be unless the Gods be allow'd to have an Inspection over them . But 't is not to be wonder'd , that some should be Heterodox in the deductions of Speculation : Hence we have Instances of others who have deny'd the Evidence of Sense . For Zeno deny'd Motion , Democritus Station , and a Third , That the Snow was white ; which singular Extravagancies of Scepticism may by no means come in Competition with much the Plurality , nor evacuate the Authority of those , who being infinitely more in number , and upon the most certain Demonstrations have evinc'd the contrary .

Upon this Consideration 't is that all Publick Changes and Alterations of Government , though attended with general and fatal Calamities , are manag'd by Providence , for as much as God proposeth Ends of Good ; either First , By making them Punishments for Sin ; or Secondly , using them as means to draw Mens Affections from Temporal Things : Or Lastly , by propounding some other secret ways for the declaration of his own Glory . But whatsoever Motive there be on God's Part , certain 't is , that their Effects issue from a Combination of Natural Causes , and do proceed either from the Ignorance of Counsellors , from the Corruption of Officers , from Factions at home , and from Confederacies abroad ; all which , and many such Defects , are the ordinary Symptoms of a declining State . Nevertheless , there are Eyes too in this Wheel of Fortune , which like that of a Watch , has its Motion visible to all , whilst the Spring by which it moves lies unseen .

And yet it cannot be deny'd , but that Providence by some extraordinary Accidents , and in a way Supernatural , does sometimes manifest it self ; and of this we have Examples in prophane Story . The Greeks in Homer were not ignorant hereof ; who when their Army was destroy'd by Pestilence , sent Vlysses with Hecatombs to Thebes , and desir'd Chryses to intercede for them with Apollo : Diodorus Diod. lib. 17. Hist. Siculus makes it out , that the Prodigious Earthquakes and Inundations in Peloponnesus , in the Fourth year of the Hundred and first Olympiad , were caus'd by the Gods , for the Punishment of Mens Impieties . The change of Temporal Success and Fortune is many times so sudden , and so much against the Stream and Current of present Opportunities , that we must confess there is an over-ruling Providence , that does blast the Purposes and present Advantages of Men ; witness Imillo General of the Carthagenian Army , Diodorus lib. 14. Bibl. Hist. who having subdu'd all Sicily excepting Syracuse , which was upon Terms also of Surrender ; after he had robb'd the Temples of Ceres and Proserpina , soon felt the smart of his Sacrilegious Villainy ; for immediately the Plague brake into his Camp , of which there dyed 50000 , He himself being put to a most shameful flight , return'd inglorious into his Country , and execrated by all ; who when he had frequented the Temples in the vilest Apparel , and acknowledg'd Heavens Justice in punishing his own Impieties , concluded his wretched Life by a voluntary Famine . I confess , we do not every where meet with Instances of this Nature ; but yet we may observe in the Course of Providence some unexpected Issues , by which the meanest Instruments , and upon the greatest disadvantages , are carried on by they know not what kind of Impetus to the compassing of great Designs ; whilst others upon the greatest assistance of present Means , and the encouragement of past Success , are dampt in the Execution , and in the very heat of things find a qualm . Such Accidents , or seeming Irregularities , are by most ascrib'd to Fortune , to they know not what confluence of lucky Circumstances , when yet they seem to be the greatest Proofs of a superlative Energy and Wisdom , to be able to produce such strange Effects out of so obscure and small Beginnings ; like what we observe in the Mathematicks , where the Wisdom of the first Inventor is seen from hence , that from a few ordinary and common Principles , and obvious to the meanest Capacities , are rais'd such mighty Theorems , as ravish the most Masculine Understandings in the Contemplation of them : And as in these , so also in the progress of Providential Dispensations , though they seem abstruse at first , yet after we have dwelt a little on them , we see the reliance of such Consequences upon their Antecedents in the Connexion , which runs through the whole Choire of Causes . It is not usual with God in his Providential Regimen , to unhinge Secondary and Natural Causes each from other : No , he does from all Eternity foresee Events , and must therefore penetrate the most retired Thoughts , and preside over the most retir'd and deepest Consultations ; which though they be of Evil Consequence to us , as being executed by wicked Instruments , yet to him who sits above , they are design'd as Chastisements for past , and Terrours for future Provocations , and are the Effects therefore not only of his Justice , but of his Mercy also .

For our fuller understanding this Point , there is one difficulty which seems to obstruct our progress in this Argument , and 't is this : If Alterations and Revolutions of Government be manag'd by the disposition of divine Providence , then is it not a Sin to comply with God in such his Purposes ? Nay , rather we are oblig'd thereto , since 't is the Duty of every Man to endeavour the accomplishment of that by which God designs his own Glory . This Notion has been the Pillar of Rebellion , the Divine Palladium , or rather the Trojan Horse , from whence came the Conflagration and Ruine almost of this Kingdom . In the solution whereof I shall observe Three Degrees of Divine Providence : The First is that , by which God , as the Creator and Preserver of the Universe , concurs indifferently to the Actions of his Creatures : The Second is that , by which he does so dispose of Accidents , and in a Natural way , as to make them useful to the Purposes of Men , which yet could never have been foreseen by any human Sagacity : What is more uncertain than the Weather , yet what Success has follow'd in point of War , when the Enemy , upon the Inconveniencies of Rain , has found the Progress of his Fortune bounded by the Inundations of a River , or by the Diseases caus'd by too immoderate wet in the continuance of a Siege . The Third and Last Degree of Providence is that , when by some Supernatural and Miraculous way , a displeasure is declar'd from Heaven against the Proceedings of Men ; now to apply these Cases to our present Purpose . As for the Last , Men without controversie are not concern'd herein , such Effects being suppos'd to proceed in a way Supernatural , and from the immediate Hand of God ; or if their Concurrence were requir'd , they might act their Parts securely no doubt , it being impossible for God to work a Miracle for the compassing of a sinful Action : But this cannot concern the Objection , because we see no Kingdoms now destroy'd by Miracles : Nor is the First Case of moment , because God does no more than what the Exigencies of Finite Creatures , require of him as their Creator ; that is , his ordinary Concurrence with them so far , as they depend upon him in all their Actions , whether Good or Evil ; and therefore the Rebel has no better a Plea for the Success he meets with than the Murderer , since God affords his ordinary and general Concurrence indifferently to both . The stress then of such Pretences must lie upon the Second Method , viz. When by an immediate Contribution of Natural Causes , God shews himself more favourable to one side than the other ; but this can be no good Argument , unless I knew that there were an immediate and special Influence of God therein concern'd . Secondly , admitting this were known , yet unless we knew the Mind of God , and so propose the same End , we can have no assurance that what we do is Just , since the same Action , according to the several Ends propos'd , becomes qualified with different Formalities of Good and Evil.

But to shew the Absurdity of those who maintain God's Secret Will in opposition to his Reveal'd ; and according to our Modern Language , own God as King , i. e. fight against him in one Capacity to preserve him in another : I shall observe first ; That Politick Power in General is immediately from God , as being founded upon the Law of Nature : For whether Men will or no , they must be Govern'd some way ; since , to the Conservation of human Race , 't is necessary that men should be secure from the violence of Oppressors ; but no man can be secure , but by flying to some Body who is Superiour to him who offers Violence ; and Superiour he must be either by strength of Arms or by Authority : Should private Questions and Quarrels be decided by Strength , the World would quickly fall to Pieces ; it remains therefore , that Recourse must be had to one who is Supream in point of Authority and Command . In the next Place , 't is indisputable , that this or that kind of Government in Specie , whether Monarchy , Aristocracy , or the like , is not De jure Naturae , and from God immediately ; but by the consent of the People intervening : For by the Law of Nature no Man has Right to rule more than another : but when Men for their own private Quiet and Security do divest themselves of that Power , by conferring it on a common Representative : Or when Kingdoms got by Usurpation , in tract of time become Lawful Governments , the Concurrence of the People being won over by degrees . In these Cases , so far as they resign their Power , so far have they made themselves Subjects : and therefore if an Usurper acquire the Power de facto , this cannot be said to be from God , since the Consent of the People , which is de Jure Naturae , cannot be resum'd and transferr'd upon any succeeding Capacity , as long as that 's in being on which they conferr'd their Right at first .

CHAP. VIII . Of God's Influence on Human Actions .

AND here I must beg my Readers leave to digress a little from the Method I propos'd , viz. Not to meddle with Arguments of Sacred Authority , till such time as by the Thread of this Discourse I should be brought to speak of reveal'd Religion , and particularly the Christian : But so it is , that I cannot make any further Progress , till such time as some Difficulties be remov'd , which seem to obviate our intended Method , under an appearance of being founded ( or to speak more properly confounded ) in God's Providential Order . For whosoever shall look back a little upon the Government of the late Usurper , cannot but meet with many pretended Luminaries , I should say Incendiaries , of those times , who endeavour'd to father the Revolution upon God's singular and gracious Providence ; and so making it to be of Divine Authority . And because such Revolutions may happen again , it will not be amiss to examine this Doctrine by the Weights and Measures of the Sanctuary : and that we may do this , it will be proper to enquire a little ( as far as our shallow Reason will permit ) into the manner of God's Operations in the Minds , and with the Actions of Men.

That we may understand the Question therefore aright , I shall premise Two Things : First , That I shall not in this place discourse of Evangelical Works or Graces , but of Moral Duties ; nor yet of such as are morally good , but of such rather as are morally bad , and of the Causes from whence they rise . In the next place , that in regard to Human Actions , the efficient Causes are of Two sorts : First , Physical , or such by which the substance or matter of the Action ( as I may say with leave from Logick ) is produc'd . There is also another kind of efficient Cause , and that is Moral ; as where one invites another to an Action by proposing a Reward ; or by counselling , or exciting his Will and Affections to make such a Choice : Also the final Cause , ( which is term'd by some the Objective ) comes under this denomination ; forasmuch as the End or Object in all Animal and Human Actions , does influence the Action , and excite , move , and by a kind of secret force impell him to act for the obtaining of such an End or Object .

Now for the Physical Influence of God on Human Actions , it is no way to be doubted that he concurs to them ; forasmuch as being the Creator of all things , they cannot act without him : but this kind of influence is general , and regards all Human Actions , not as good or bad , but purely as the Actions of his Creatures ; like the influence of the Sun which indifferently shines upon the Earth , and serves to nourish and to mature hurtful as well as wholsome Plants . The stress then of the Question is conversant about a moral Agency , as whether God does excite the Will and Affections to sinful Actions by impelling them thereunto , by proposing undue Objects , or by obstructing them from making any other choice .

The Great Doctor and Divine of his time , and who drew great numbers after him , John Calvin , seems to have laid the Foundation of those many Erroneous Opinions touching Providence , in some bold and Heterodox Assertions of God's being the Author and first Mover of Man to all sinful Actions ; denying him not only a liberty of doing good , but of declining Evil ; so that whatsoever Sin any man commits , does not proceed from the man 's own free Choice , ( for then he might have declin'd it , ) but from a Predetermination in God , who does actually excite him to the commission of it . This he professedly and strenuously affirms in teaching , That Men do nothing Calv lib. 1. Institut. c. 18. Sect. 1. but by the secret Approbation of God : nor act any thing with deliberation , but what he himself hath before decreed , and by his secret Direction hath constituted , as is fully proved by innumberable and clear Testimonies : And a little before he saith , It may seem absurd perhaps , that by the Will and Command of God a Man should be made blind ; for which blindness he afterwards suffers punishment : this they endeavour to evade , by saying , That is done by the Permission , not by the Will of God ; but whilst God declares openly , that he himself does it , this Evasion is baffled . Likewise speaking of the Assyrians , whom God made use of for the Chastisement of Judah , he says , They were impell'd by the Will and Appointment of God : I confess ( says he ) Ibid. Sect. 2. God , many times acts in the Reprobate , by making use also of Satan's Labour ; but yet so far only as 't is permitted to Satan to move in it by the impulse of God! O strange ! we had thought that Satan had been forward enough of himself to tempt us to Sin , and that he needed not to be pushed on to it by God! But to proceed ; he exempts Satan from being any other than the Tool or Instrument which God makes use of to effect wicked purposes . It is said , ( 2 Cor. 4. ) continueth Calvin , That Satan , Lib. 2. Inst. cap. 4. or the God of this World hath blinded the Minds of those who believe not : but how can this be , unless the efficacy of the Error proceed from God ? And in this Sense 't is that Calvin expounds that place of St. Paul , ( 2 Thes. 2. ) That the Efficacy of Error , Lib. 1. Inst. cap. 18. Sect. 2. or of being seduc'd , was infus'd by God , to the end that they might believe a Lye , who obeyed not the truth : And in this Sense also 't is that he explains that Passage of the Fourteenth of Ezekiel ; And if a Prophet be deceiv'd when he hath spoken a thing , I the Lord have deceived that Prophet .

As for Examples , he produces that of Shimei's cursing David ; of Absalom's lying with his Father's Concubines ; of the lying Spirit which deceiv'd the Prophets , and by them Ahab , to the end he might perish at Ramoth-Gilead ; of Satan's misusing Job , with many other Passages of the like Nature ; all which he pretends to have proceeded effectually from God ; and that the Devil was only the Instrument , as was said before , to execute what God had commanded . And to prevent that Answer which Divines commonly make to such Objections , viz. That God may be said to harden the Hearts of Men , and to infatuate and darken their Understandings and Minds , by withdrawing his Spirit and Grace , and to leave Men to their natural blindness and imperfection : This he rejects as unsound , standing stiffly to his Doctrine , to wit , That God , by the help of Satan , does destine Lib. 2. Inst. Cap. 4. Sect. 3. the Counsels of wicked Men as he pleases ; and that he does excite their Wills , and confirm and strengthen them in their Purposes . And for those who are of another Opinion , he looks upon them as Blasphemers , who spit their Venom against Heaven ; adding withal , that this is no new thing , since in all Ages there have been wicked and prophane Men , Qui adversus hanc Doctrinae partem ore rabido Lib. 1. Inst. Cap. 18. Sect. ult. latrarent ; which Language of his is so virulent and unchristian like , that I know not how to make it English . And to conclude this Chapter , says Calvin , If it shall seem difficult to any what we now assert , to wit , That there is no Agreement of God with Man , when Man by the just Impulse of God does that which is not lawful for him to do , he cryes out : Who can forbear trembling at the Judgments of God , who works in the Hearts of Men whatsoever he will ! More justly may we cry out , Who can forbear trembling to hear such desperate Doctrine ! 'T is true , he denies every where that God is the cause of Sin ; but whether that which I have cited out of him , and which was delivered by him , not occasionally , but ex professo , be not a proof of his making God to be the cause of Sin , I know not what can ever be proved upon the Earth ; and if he contradicts himself , let those who follow him look to that ; he seeming in this Particular to be an Example of that Judgment which he so often ascribes to God , of being deliver'd over in Reprobum sensum , or of having the Eyes of his Understanding darkned .

And thus much for the Doctrine of Calvin , whom I shall forbear to treat with that scurrilous Language he so freely bestows on those who differ from him in Opinion upon this Point . He was certainly a learned Man , and of a strict Life , and severe ; but withal of a most morose and sour Disposition ; most vexatious , furious , and obstinate , ( as are all those who follow him ) most opiniative of himself ; a Vilifier of such as deserted from him ; and as to what concerns the Point in question , his Doctrine is little less than Blasphemy : For according to this Doctrine , Man is made a meer stupid , dead , and Passive Principle : and Free Grace is built upon the greatest Similitude of which a Rational Nature is capable , ( if so be it be capable thereof , ) a necessity to Sin .

But God has given us faculties to discriminate betwixt Good and Evil , and Abilities also to arbitrate upon them : To what purpose otherwise are all those Menaces , Exhortations , and Prohibitions , so frequently us'd and insisted on in Scripture ? What meaneth the Spirit of God when we are required to do good , and eschew evil ; to repent us of our sinful ways , and to turn unto the Lord ; to put on the Armour of God , and to withstand the Wiles of the Devil , and to work out our Salvatition with fear and trembling ? For if so be I have not a power to obey these Injunctions , How is it that God commands me to do that which is impossible , and yet punishes the non-performance with Eternal Death ? This is all one , as if a General should bind his Soldiers Hands and Feet , and having done so , require him to rise up , to apply himself to his Service , and to combat the Enemy , and then execute the man for not executing his Commands . Besides , supposing the Will to be thus impotent and deprav'd , might not the Sinner thus interrogate his Soul ; Why am I thus sollicitous to withstand the Assaults of the Devil ? Why do I thus tire and weary out my self with vain Endeavours ? Why do I embitter the Pleasures and Enjoyments of my Life with Grief and Anxiety , when it lies not in my own power to remove my Fear ? Nay , might not the Reprobate thus expostulate with God , as Sostratus in Lucian did with Minos ; Seest thou not with what Injustice thou art chargeable , who hast doom'd me to everlasting Misery , being subservient and instrumental only in those Evils which Fate had predefin'd ; and yet thou rewardest others with Happiness , who are no other than the Dispensers of that Good , to which the guidance of their unalterable Decrees had pre-ordain'd them ? Was there not the same Necessity in both ? why then is there such inequality in the Sentence ? These and such like prodigious Blasphemies are the Natural , or rather the Unnatural Consequences of this Doctrine .

'T is true ; if we look back on man , as in a state of Nature , and as under the deprivation of that Primitive Perfection with which he was once invested , he has no Abilities of himself to fulfil the Will of God , nor perform those Christian Duties which are requir'd of him , unless he be first illuminated by God's Holy Spirit , quicken'd with his Grace , and encouraged by the discoveries and Gracious promises of the Gospel : But this is nothing to the Question , for we now consider man under his moral Capacity ; and of moral Actions 't is that Calvin tells us , That it is of the special Grace of God as often as we think of doing any thing which may concern our Temporal Good ; or as often as our minds and thoughts have a version to any thing that may hurt us : Upon these moral Actions then it is that Calvin does chiefly controvert ; though the Arguments and Examples he makes use of , are taken in a manner all of them from the Old Testament : To all which I answer :

First , in general , That those Expressions which we meet with every where in Scripture , are not to be understood in strict Propriety of Language ; but per Modum Recipientis , and in the same Sense as God is said every where to repent , to be jealous , to be angry , to forget , to hear and see , with such like Passions and Affections as are infinitely short of the Divine Nature ; it seeming good to the Holy Spirit to use such Descriptions to make weak and ignorant men more capable to understand the Will of God by such sensible and familiar Representations : And that this is the true Sense of them is evident , from those infinite Places in the Old Testament , where Men are invited to Repentance and Amendment of Life , to turn to the Lord , and where heavy Judgments are every where denounc'd against those who shall not conform themselves to such Admonitions ; all which would be nothing but a mere delusion of men , if they were not able to turn themselves one way or other . 'T is certain also , that the Prophets every where use many Rhetorical and Figurative Expressions , Emblems and Similitudes , as doth David also , Job , and almost all the Ancient Writers : Now to understand all these literally , would be to lead us into endless Perplexities ; we have therefore no other Rule to understand them by , but by interpreting them in such a Sense , as shall agree best with the Nature and Attributes of God , with the general Context and Scope of Scripture , and with the Nature also of Men endu'd with Reasonable Souls .

Now so it is , that the Actions of Men are ascrib'd also to God , not only from that general Influence he has upon his Creatures as their Creator , and by which he gives them Beings , and affords them his general Concurrence in all their Actions , whether Good or Evil ( it being impossible a Creature should subsist a moment independant upon God ) but more especially such Actions are ascrib'd to him , by reason of his foreknowledge of all future Events from all Eternity : And for as much as by his Previdence or Providence , he so orders these wicked Actions , as to make them beneficial to Men , and declaratory of his own Glory ; either by using them as Punishments , or to humble them under the sense of their Failings , or to divorce them from their Passionate Desires after worldly Comforts ; all which shews great Power as well as Goodness , proper only to Almighty God , to produce such excellent Effects out of Evil , and to make an Antidote out of the Poison of the Serpent .

This may more specially be demonstrated from all the Instances which Calvin does enlarge upon , in making God to work inwardly in the Minds of Men , and as it were to inspire them with wicked Purposes . First then , for Shimei's cursing David , it was a Transgression against the Fifth Commandment of the Moral Law . David , who dated his Miseries from the time of his Sin against Vriah , reflecting upon God's Just Judgments on him in a continual series of Afflictions , commencing from that fatal Transgression , piously ascribes this particular Injury of Shimei to God's Just Judgment ; for had he been ascertain'd that God had directed or inspir'd Shemei to it , it had been very unjust in David , upon his Death-bed , to mind Solomon of taking Revenge on Shimei , for what was done many years before by God's special Command . Next for Absalom's lying with his Father's Concubines ; this was occasion'd by David's Transgression of the Seventh Commandment , for which God tells him ( 2 Sam. 12. ) that he would raise up Evil against him out of his own House , and that his Neighbour should lie with his Wives in the sight of the Sun ; which was verified in Absalom , who transgressing the Fifth Commandment , as also the Seventh , executed what God had foretold , by spreading upon the Terrass of the Royal Palace , and there lying with his Father's Concubines in the sight of all Jerusalem . This execrable Fact is said to be done by God's Appointment , for as much as he made use of it for the Punishment of David by a way of Retaliation ; when yet the Author or Counsellor of this wicked advice was the Devil , or Ahitophel , who by this means thought to make the Breach betwixt the Father and the Son to be incurable .

Another Instance is that of Job's Calamities , but this was not Malum Culpae , but Malum Poenae , design'd by God for the tryal of Job's Patience , and for the Procurement of greater Blessings ; and executed by the Devil with design to drive Job to Desperation ; in which Passage we find , that God's Part was only permissive , in withdrawing that Vertue , by which the Devil was kept in Awe and Subjection . Another Example is that of the Prophet , who seduc'd Ahab to go up and fall at Ramoth-Gilead ( 1 Kings 22. ) This was said also to be from the Lord , forasmuch as he suffer'd a Spirit or the Devil , to inspire the Prophets with a Lye . This fatal End was justly due to Ahab , who himself all his Life time had been willingly seduc'd by false Prophets , and was guilty also of shedding the Blood of Innocent Naboth . Nor does it appear , that what was reported by Micaiah in this Matter , was any more than Visionary , representing God's Permission , that Ahab should perish by Seducers , who whilst he liv'd was the great Patron or Protector of them : For to understand it literally , that God did hold such a Consult , and ask Advice of Evil Spirits how to destroy Ahab , is what we cannot apprehend , but under such Imperfections and Characters of Deformity , as are utterly inconsistent with the Nature of God .

In like manner ought we to interpret that Place in Ezekiel , of God's saying , that when a Prophet is deceiv'd , 't is he that deceiveth him ; as likewise that other Passage of 2 Thessal. 2. all which cannot be understood otherwise than of God's withdrawing his Grace , and so leave Men to the Course of their own Impetuous Lusts and Passions , and to the Instigation of the Devil . And here I cannot but call to remembrance how Blasphemously such Expressions were abus'd in the Time of the late Usurper : For some of his Chaplains , as they call'd themselves , pretending to have a Revelation from Heaven of his Recovery , when the Cheat was confuted by his subsequent Death , one of them in a Strain of Humiliation , charg'd God in the Language of Ezekiel , crying out , Lord thou hast deceiv'd us , nay even thou hast ly'd unto us . To such dreadful Blasphemies are Men misled by such gross and perverse Interpretation of Scripture .

The last Argument of Calvin's which I shall mention , is that of the Prophet Isaiah cap. 6. Where God bids the Prophet , Make the Heart of the people fat , deafen their Ears , and blind their Eyes , lest they should see with their Eyes , hear with their Ears , and understand with their Hearts , and be converted and live . This Passage Calvin much triumphs in , making frequent use of it to prove , That Spiritual-Infatuation is the work of God . Now if this be understood literally , it proves that God does use his utmost endeavour to seduce and destroy those , who otherwise would turn to him by Repentance ; a thing which cannot be thought of but with great Impiety . Besides , it proves the contrary to that for which Calvin does alledge it ; for Calvin labours to prove from hence , that Man has not a power to decline a sinful Act , when yet the Words import the very contrary : For were it not for such a Spiritual Infatuation and Blindness , Men happily might see and understand too , and be converted ; so that they are blinded on purpose to prevent their Conversion by seeing : And if they were blind before , what needs a direction to make them blind : This would be the same thing , as if we should take one who was born without Eyes , and shut him up in a dark close Dungeon , for fear he should see and make an escape ; or as if we should load a Cripple with Irons , for fear he should make use of his Legs and run away ; so that the very manner we see of the Prophets expressing himself , does imply a power in the Sinner of making use of his Eyes and Understanding in order to his own Conversion . All that can be concluded then from this place is this , That God may in Justice deprive Men of , or withdraw those Natural Gifts from wicked Men , who have for a long time withstood the good Motions of God's Holy Spirit inviting them to Repentance , which the Prophet does express Symbolically , by deafning and blinding .

That we may not expatiate in infinitum upon this Topick , we will take in one Instance more out of the New Testament , which Calvin so much relies upon , and which carries indeed the greatest shew of difficulty , being that of Acts the 2. where St. Peter says , that Christ was deliver'd up by the determinate Counsel and fore-knowledge of God ; for as much as God by his infinite Providence and Goodness , made it a Means of conveying the greatest happiness to Mankind , in the Redemption of it , by the Passion of his only Son ; when yet we find , that the True Moral Cause , or Incentive to this wickedness of the Jews , was the Devil , who entring into Judas , made use of his Covetous Disposition , and for the lucre of a little Money tempted him to betray his Master .

We see then , that God , though he does not excite and impel the Wills of Men to sinful Actions , yet is he not an idle Spectator of them , as Calvin dreams would follow from hence : For we see God acts a Part , and a great Part in them , not only in his Concurrence to them , as a Creator , but in making use of them ; as also of the Evil Inclinations of men for good Ends , extracting Medicines out of Poison , which indeed is the greatest Evidence of his Wisdom and Goodness . And that a Rational Creature should have such a Power from his Creator over its own Actions , as to follow the Inclinations and Tendency of its own Faculties , is yet a further Proof of the Power and Wisdom of his Creator ; as 't is a greater Proof doubtless of the Will and Abilities of a Work-man , to be able to make a Watch which shall move orderly by Virtue of those Retorts and Springs he gave it , when he first made it , than if the Hand of the Artificer were always upon the Needle , to direct and govern it in its motions . It is the Will of God , that Sinners should repent and be sav'd ; and for this End he sent his Son to take our Nature upon him : What Evil therefore we fall into is from our selves , and reflects not at all on God . The Sun ( that Glorious Creature , and the great Instrument by which God governs the Vegetative World , and in a manner the Sensitive ) does contribute to the Life and Growth of all Plants indifferently ; and that some are poisonous and hurtful , proceeds not from the Sun , but from the Nature of the Herb ; and if the Sun by its atractive Beams , does raise Pestilential Smells and Vapours which infect the Air , and cause Diseases , this does not argue the least malignity in that bright Planet , nor is the mischief to be ascrib'd to it , but to the Lakes , Ditches , and Dung-hills from whence they rise .

And thus have I endeavour'd to give such an Explication of God's Concurrence with men , as is freest from Ambiguity , and which is suitable to the Power , suitable to the Wisdom , suitable to the Goodness , and suitable to the Justice of God ; whereas the contrary Explication is not only repugnant to all these , but fills the Mind with infinite Perplexities , and leads its Adherors into fatal Errors .

CHAP. IX . Of God's Influence on Publick and National Alterations .

HAving spoken to the Calvinistical Doctrine , touching God's Concurrence with Men in sinful Actions , the next thing to be Discours'd of , in order to a Vindication of Divine Providence from false Imputations , is that great and popular Point , Of his Influence on Publick and National Alterations : This being no other than a Superstructure upon the former Doctrine . Now the Question is not about submission to a Government which de facto is over us , but to inquire , whether all such Alterations , though brought about or begun by Treasons , Rebellions , Usurpations , Hypocrisie , Perjury , slanderous Aspersions and Defamations , Pious Frauds , and perhaps Conquest , be of God's appointment , or of a Divine Ordinance .

The Arguments which are brought to prove them such , are taken partly from Example , partly from Precepts of Scripture , though ill expounded and worse apply'd ; of which the first is that of Jeroboam's Revolt or Rebellion against Rehoboam , which is said to be of the Lord , who also sent a Prophet with express Commission to Annoint him . To this I have already spoken , at present 't is enough to say , That the Evil of Punishment was denounc'd and executed by God against the House of Solomon for their Idolatry , upon his permission of Jeroboam's Sin of Rebellion ; the House also of Jeroboam being punish'd in like manner , by the Rebellion of Baasha , for the like Idolatry ; as Baasha was punish'd for his Idolatry also , by other Rebellions , and so on to the Reign of Ahab , who was chastis'd by Jehu ; who himself , though said to be appointed by God hereunto was no better than the rest , till at length the Ten Tribes , with their Kings and Government , were utterly subverted in a final Captivity . Whatsoever then may be inferr'd from hence , this is certain , that the Children of Israel in adhering to Rehoboam , are branded deeply with Rebellion by the Spirit of God ; and 't is probable too , that they had never fallen into that gross Idolatry or Rebellion against God , had they not at first fallen from their Civil Duty and Allegiance to their King ; for we find that the Golden Calves were set up by Jeroboam to this End , lest the People going up to Jerusalem , the Place of the true Worship , might have an opportunity to see their Sin , by serving the True God , which probably must have begot desires in them to shake off that Yoke which Usurpation had laid upon them .

The whole Order and Method of God's Providential Influence in such like Cases , may be read more visibly in that Rebellion , or short Revolution under King David , who for that hardly to be expiated Sin against Vriah , mov'd God to bring his Judgments upon him , and amongst the rest this was one , viz. To raise him Evil from his own House and Loins : For this is ascrib'd to God , 2 Sam. 12. and so deeply was King David affected with the sense hereof , that when he heard of Absalom's Conspiracy , like a man destitute of help , and abandon'd by God ( though he were known at other times to have been a Soldier of an undaunted Valour ) he quitted the Royal City in a most dejected manner , attended with a small Troop , marching in a Penitential Order or Procession , and not like an offended Soveraign ; so that his abject Behaviour drew Tears from all the Spectators , excepting Shimei , who doubtless was the Head of a rascally Mob , to insult upon injur'd Majesty , pelting him with Stones and Curses : Nay , this Man after God's own Heart , was brought to so low an Ebb , that his Prophetick Spirit deserted him , and left him expos'd to Terrours . And yet we find , that all these Calamities were compass'd by Human Means , and such as we meet with usually in Courts . His Son Absalom we find was well enough qualified to manage a Revolt ; for of the two Rebellious Sons with which good King David was curs'd ( for so it was , that he had two of them , Absalom and Adonijah ) Absalom was much the more dangerous , not only as being supported by that Oracle of a States-man Achitophel , but being himself also of a most plausible and insinuating Behaviour , and aggravating always the miscarriages of the Court Ministers , in that there was no Person of Integrity about the King to receive the Grievances of the People , and to Administer Justice ; promising withal , that if he ever came to the Crown , he would redress such Abuses ; holding also a more intimate Correspondence with such as were disgrac'd and disgusted with the Court ; all which he receiv'd with great familiarity , embracing them in his Arms , and kissing them . By these Arts of Popularity and Condescension , he is said to have stoln , or rather ravish'd the Hearts of David's People . Such then were the Methods of former Times , as well as of later Ages , and such they will be to the end of the World . And as these were human Policies , so were they blown up too by the like human Artifice : For Hushai the Archite , a sure Friend of David's , claps on a Mask for a time , and gets within King Absalom , by crying , God save the King , God save the King ! And when Absalom in a surly manner rallied him for abandoning his Soveraign Lord and Master , Hushai with a Gentellesse non pareille , with an unparallell'd softness , and with the utmost Artifice of a double refin'd Courtier , cajol'd Absalom , in making God's Providence and the Consent of the People , to be the ground and measure of his Allegiance , saying , Nay , but whom the Lord and this People , and all the men of Israel choose , his will I be , and with him will I abide , 2 Sam. 16. And then subjoins ; whom should I serve , should I not serve in the presence of his Son ? as I have serv'd in thy Father's presence , so will I serve in thy presence : For which seasonable and well manag'd Piece of Flattery or Court Loyalty , he was admitted into the Number of Absalom's Privy Councellors , and by that means did discover and defeat Achitophel's Advice , which drew on the Restauration of his old Lord and Master .

Nay , though God in these or any other Passages of the Old Testament , had declar'd his Will in the most ample manner imaginable concerning such Revolutions , and that they were brought to pass by him of his deliberate Appointment and Institution , in the same manner as any other Positive Law whatsoever , yet is not this any good Argument to prove such Alterations in other Nations to be de jure divino . For the Jewish Government was a Theocracy or Government where God did visibly preside , raising up Judges , Deliverers , and Prophets by his special Inspiration from time to time , even from the Children of Israel's leaving Egypt to the days of Samuel : Then indeed it was , that the People desiring to be like the rest of the Nations round about them , Petition'd for a King ; which shews , though it were not according to God's Counsel and Good-liking , as God himself testified saying , that in asking for a King they did reject him from being their King ; yet so it was , that God hearkned to them , where by the way we may observe how God acted in this Alteration of the Jewish Government , conformably to the Wills and previous Inclinations of the People , naming the Person to them whom he caus'd to be Anointed ; so that 't was not here , as 't was in other Kingdoms , which were Elective or Hereditary ; for God Translated the Kingdom from the House of Saul to the House of David ; nor did Adonijah , David's Elder Son succeed , but Solomon ; the like Interruption of Descent we may observe in others also . And yet for all this , no Man doubts , but that in Kingdoms now adays the Hereditary Descent of the Crown in a right Line is very Consonant to the Law of God ; and he that should produce the Examples of the Jewish Successions to the contrary , would be lookt upon as a Mad-man . The Ordinary Method by which God now adays does govern these Affairs , is by the Civil Laws and Sanctions of a Kingdom , and the Suffrages of the People , not excluding the Law of Nature , which gives Precedence to Primogeniture . These Ordinances we are sure do proceed from the God of Order ; whatsoever falls out otherwise must be lookt upon as extraordinary , and out of the common Road.

But some will say ; That the most high ruleth in the Kingdom of men , and he giveth it to whomsoever he will , Dan. 4. 17. And truly , by as good Authority may a Thief take away my Cattel . Put the Case then , that a Thief were Arraign'd for stealing , and Pleading not Guilty , the Court should ask him , how he would be try'd ? By the Word of God , says the Thief , ( as H. Peters answer'd in something a worse Case : ) How , says the Judge , have you the Word of God on your side ? yes , says the Thief , for I have the Cattel jure divino : Prove that , quoth the Judge : Why thus quoth the Thief , The Lord taketh away , and the Lord giveth , therefore 't is the Lord who gave me the Cattel , nor did he give any thing but what was his own ; for it is written of him , Psalm 50. Mine are the Cattel upon a thousand hills . Would such a Plea of my knavish Sophister pass Muster think you ? No verily ; for the Jury , doubtless , ( if it were not a very Ignoramus one ) would find him Guilty , and the Judge too would with a Jure Divino recommend them to the Gallow● ▪ The Case is perfectly the same in both these places of Scripture ; and the Thief is to the great Robber , as the Pyrat was to Alexander . And if such places as these may give Kings a Divine Right to their Crowns , I cannot see , but that Subjects too , when they rebel against them , and make them Prisoners , have God also on their side ; for it is written of him , That he bindeth their Kings in Chains , &c. and we know who they were who blasphemously applied it to the best of Kings this Nation ever enjoy'd : And when all is done , 't is but to cant it out to the old Tune , This is the Lord 's doing , and it is marvellous in our Eyes .

The Arguments taken from the New Testament have something more of difficulty in them , being Preceptory , as that of the thirteenth to the Romans , where every Soul is required to be subject to the higher Powers ; for there is no Power but of God : the Powers that be are ordained of God . Whosoever therefore resisteth the Power resisteth the Ordinance of God : and they that resist shall receive to themselves damnation ; and a little after , verse 5. we are required to be subject , not only for Wrath , but also for Conscience sake : The like we meet , 1 Epist. of Peter , c. 2. of submitting ●●r selves to every Ordinance of Man for the Lord's sake . To these I answer ,

That the Powers or Ordinances which St. Paul speaks of were settled Governments , and such as had all the Qualifications and Conditions requisite to Constitute a Legislative Power : For St. Paul wrote his Epistle Anno Christi 59 , and the 2d of Nero's : So that there was now Bacon . ad An. Christi 59. more than an Hundred Years past since the first Usurpation of Julius Caesar . There was the Succession of Six Emperors of the Julian and Claudian Family in a Legal Descent : and although Julius Caesar , was a great Usurper in suppressing the Senate , in whom the Government had so long continued ; yet the Senate themselves having confirm'd this Alteration for so many Ages , and through so many Successions , by infinite Decrees and Acts testifying their Submission ; here was a real Abdication , or Resignation on their part : And although they were at first brought to this by Conquest , yet so many subsequent and voluntary Acts , by which , as it were , step by step , they divested themselves of their Authority , settled an indubitable right of Government in the Heirs and Successors of Caesar . Had Cato , Cassius , and the Bruti , with others of the Republican Party , prevailed after that bold blow they gave in the Senate , they would have had not only Statues , but also Altars and Temples erected to them . But Octavian and his Party , getting the better by many illegal Methods , no less violent and sanguinous than those of his Predecessors ; the Form of the Government , I say , was chang'd , and submitted to by the Senate themselves , and those brave Men who endeavour'd to preserve and retrieve their Countries Liberty , were stigmatiz'd with the black Character of Conspirators , and Parricides : So much does Success give Credit and Authority to Tyrannical Attempts . Now where there is an Authority or Government of such continuance , and so universally submitted to by the former Lords and Masters , as the Roman Empire was at the time St. Paul wrote this Epistle , then will it be pertinent to cite this Passage : but when nothing of this appears , an Argument taken from a State so settled and submitted to , as the Roman Empire was , is little to the purpose . The same Answer serves to that place of St. Peter , 1. Ep. cap. 2. As also that of our Saviours paying Tribute , or giving to Caesar the things that were Caesar's ; for this was spoken about the Sixteenth Year of Tiberius , and Seventy Years after the death of Julius ; so that in all these Cases there was no visible Right or Title which stood in competition with the Possession of the Empire .

Hitherto I have spoken to the Testimonies of Scripture ; in the Explication whereof the Rule is most safe and Orthodox , viz. to interpret Scripture by Scripture , and to understand it in such a Sense as shall not contradict a greater Evidence and Testimony of Scripture ; and not to do as some , who when they are press'd with the pernicious Consequences of their Interpretation , presently shelter themselves under God's unsearchable Wisdom , crving out , Who art thou , O man , who prescribest Rules to thy Maker ! with such Nonsensical Stuff ; as though God's Omnipotence could not be declared , but by obtruding on him horrid Impieties , and the most gross Absurdities . By the same Capacity , or Absurdity rather , by which they endeavour'd from Scripture Testimonies to prove National Revolutions , procur'd by wicked Means , to be the peculiar and proper Work of God's Providence ; or that such Tyrannical Powers , once introduc'd , have God's Authority to warrant , and defend them upon the Score of his Providential Prerogative : I say , by the same Logick we may prove from Scripture also , that God has no Providential Care over the World at all : Forasmuch as we read , 2 Cor. chap. 4. That the God of this World , viz. Satan , hath blinded the Minds of Men ; so that the Dominion of Satan in his Government of this World is absolute , and that of a God . Now if the Devil rules in this World as Prince , or God , what Province to assign to God Almighty's Inspection , is hard to imagine .

'T is apparent therefore from hence , That all such Scriptures are not to be understood literally , but analogically , and with reference to God's Attributes , and to the Articles of our Christian Faith : Where , by the way , we may also observe Calvin's perverse Interpretation of that place of 2 Thes. chap. 2. where God is said to send them a strong delusion , that they should believe a Lye , that they all might be damn'd who believ'd not the Truth ; when yet from this place of the second to the Corinthians , chap. 4. the blinding of the Minds of those who believe not , is ascribed to the Devil ; to the Devil by the way of Counsel and Execution ; to God by way of Permission : For we cannot ascribe this Spiritual Execution to God and Satan too in one and the same Sense without manifest Impiety .

But to return to the Temporal and greater Transactions of the World , what can be more absurd , than that all violent acquisitions , all the Usurpations and Oppressions , all the Blood , Sacrilege , Rapine , and wicked Practices , by which many Kingdoms and Empires through all Ages have been raised up , propagated and enlarg'd ; I say , that all such Kingdoms thus supported should be God's Ordinances ; and that they who do not acknowledge this , are in a State of Damnation ? Hence it will follow , that all the Christians who have groaned under the Turkish Slavery , should they by adhering to Christian Princes , endeavour to recover their former Fortunes and Liberties , which they were Tyrannically deprived of ; in doing this they would resist the Ordinances of God , and incur Damnation ? Nay 't will follow also that the power of Supremacy , which the Pope is said to usurp , is also of God , or God's Ordinance : And truly , if Duration can give a Title , this of the Pope's has been of longer continuance than any other Title now in Europe , or perhaps in the whole World . It has been challeng'd for above a Thousand Years , and actually submitted to by a great many Nations . But it may be said perhaps , that the Popes Usurpations are Spiritual , and that in Spiritual Matters we are to obey God rather than Man . This Objection does not dissolve , but rather knit the Knot faster : For the Text saith , There is no Power but of God ; the Powers that be are ordained of God ; so that all Power , without exception falls under a Notion of God's Ordinance : And truly if God take such a care for Temporal Administration , much more for Spiritual ; if a Sparrow falls not to the Ground without his Will , he must needs be morè concern'd for so great a Body of Men ; the Church being that which he himself with his own Right Hand hath planted , in sending his only Son to purchase it by his Incarnation , and suffering death upon the Cross . The Spiritual Capacity is his Kingdom more peculiarly ; and tho' the Papal Power were an Usurpation , that 's no matter , it being once possess'd by the Bishop of Rome , and that for so long a time , it becomes a settled Government , and an Ordinance of God : They therefore who in the first Reformation did resist this Power , did , according to these Mens Doctrine , resist the Ordinance of God , and are liable for so doing to Damnation . And thus have they found out a new Argument to justifie the Pope's Authority , such as never any Jesuit , nor the Pope himself yet dream'd of .

Nay , the Dominion and Power of Antichrist , according to their Doctrine , must be an Ordinance of God's also : For whether the Pope be Antichrist , or whether he be yet to come , certain it is , his Power is , or will be great : Nor could he have this Power , unless it were given him by God ; they therefore who shall resist Antichrist , ( according to this new Doctrine ) resist the Ordinance of God ; and we know what follows , they shall receive Damnation ; from which Sentence , as well as Doctrine , Good Lord deliver us .

When I first reflected upon the Doctrine of Calvin , touching God's Providential Influence , and the Consequences of such Doctrine , I was much amazed , that a Person of his Fame and Learning should run upon such a Precipice . But when I reflected upon Geneva also , and the Alterations he occasion'd there by his Doctrine , my wonder ceas'd : Geneva being the Meridian for which the Ominous Prediction was calculated : hence it is , that wheresoever Calvin's Doctrine doth prevail , it makes deep Impressions , by casting down , and casting up Principalities and Powers . But whether it be that this Doctrine does dispose Men to Rebellion , or that they who are dispos'd to Rebellion , do embrace this Doctrine for a Convenience , is much the same thing ; since in all places almost , where one has been introduc'd , or rather intruded , the other has sat Regent . And truly , let Ambitious Persons make what use they please of such Doctrines , they will never reap the same Fruit from it in the Conservation as they did in the Acquisition of their Power ; for 't is but for a hot and fresh Pursuer , High-lander like , to leap up behind him , and unhorse the Rider , 't is no matter how , and all is well ; that one is tumbled out by another who jumps clearly into the Saddle ; this feat of Activity is Opus Dei , the Lord 's doing , and so let it be in Nomine Domini : though it be dreadful to consider what fatal Calamities such reiterated Usurpations and Vicissitudes must introduce .

Rebellion is as the Sin of Witchcraft , not only for the near Affinity and Contract which is betwixt it and the Devil , that Arch-Rebel , and for the mystical Spells and Sacred Names it makes use of ; but by reason also of its specious Appearances ; by which , as a Sorceress , it chains and fascinates all those who look towards it . It fills their Mouths with nothing but Liberty , Property , Reformation , Removal of corrupt Ministers and Magistrates , misapplying publick Money , and decay of Commerce ; whilst it fills their Hearts with the rich Spoils of the Publick , with hopes of new Titles and Honours ; with private Revenge , with Plunder , with Indemnity , with Offices , and mountainous promises of Success , or of being advanc'd perhaps to the highest Pinacle of the Government . These are the Philters by which Men are at first brought in , and at last caught : and when they come to die , like those who have been long enchanted with the Delusions of the Devil , they 'll find that all those splendid Entertainments , all the Princely Company and Ornaments , all their Banquets , Jollity , and Flattering Delights , which did appear to them amidst their Consults and Meetings of the Night , to vanish in an instant ; and all the glorious Scenes of Darkness will prove in the end fantastical , and meer Apparitions , when they themselves , left naked and forlorn , shall be call'd upon , perhaps , to pay their last Debt , not only to Nature , but to the Law too .

I think , and frankly declare it , That if we look into the State of the World , we may safely say , that most , or all the Monarchies and Republicks in Europe , and elsewhere , for ought we know , derive their Birth ( as I have said before ) from Usurpation and Conquest ; what Havock was made by the Goths , Vandals , Lombards , Hunns , Normans , &c. is legible in History , and more legible in the Ruins and Desolations they made , we know what Kings are descended from them through all Ages : Nor can we of this Nation be ignorant , how the Romans , Saxons , Danes , and Normans succeeded one another by violent Extrusion : So that perhaps the poor Britains , or Welsh , are the purest Aborigenists this day in Christendom . That therefore which made all these crude beginnings , to digest and ripen into Lawful Governments , was not an imaginary Jus Divinum ; but time , and the following consent of the People , who by mutual Comport , and by mature and equitable Laws , gave that due mixture of these first jarring Instruments or Principles , as made the Body , compounded of them , to be fix'd and solid . Good Laws then are those essential and vital parts of Government , which carry the Image and Superscription of Divine Authoriry . These are grounded upon Truth and right Reason , which without dispute spring from God : The better therefore a Government is made up of these Principles , the better is its Constitution , and whatsoever Occasions may introduce an Alteration , and whatsoever Disasters may attend it , it is Pious and Christian-like to look up to Heaven , and to acknowledge the Gods Clemency in the Chastisement . And although God may , and does sometimes , in an extraordinary manner , and independent on secondary Causes , to dispose of Circumstances , and give an Issue to them beyond the Prospect of any Human view ; yet unless we knew what and when 't was , 't is Arrogance in us , to stamp them all promiscuously with the Image and Authority of God : 'T is enough for us to revere him , and humble our selves under all his Providential Methods .

As for those who endeavour to prove Monarchy to be ex Jure Naturae ( and so by Antecedence ex Jure divino ) from that Paternal Authority or Jurisdiction , which the Heads of Families or Tribes had over their own Members and Dependants in the first Ages of the World ; this I say is no good Argument . I grant that the Heads or Fathers of every Tribe had a Despotick and Supream Power over all who liv'd within their own Territories : This then was the Order or Oeconomy of Mankind , for every Family to make a Neighbourhood within it self , and not to dispose themselves into remoter Places , as now a-days . They endeavour'd also to encrease their Families by the Number of Servants , who were also Incorporated into them . So that these Ascititious or Adopted Members , were lookt upon as Branches grafted into the Common Stock . This is evident from the History of the Bible , where we read of Kings of every Town or Village almost , which were no more but Toparches or the Heads of so many Families , which in Ancient Times were called Nations also . The like we may observe at this very day in the High-Lands of Scotland , which Country being never yet Conquer'd , or hardly over-run , they still retain that Primaeval Oeconomy of uniting their Families into Bodies , which they call Clans , of which each has its Head , who has in a manner an absolute Command over all the rest of that Tribe or Clan , as is obvious to all : This then , I say , was the Order and Government of the Ancient World in the Ages after the Flood : But being it was not possible that it should continue in this State ; for the Multiplication of so many Toparches or Princes of Families . Neighbouring one upon another , begat infinite Disorders and Quarrels , which could not be terminated but by force of Arms : Something like this also we find at this day , to arise frequently amongst the High-land Clans , where meeting with one another in great Bodies , they fight it out at Sharps , and live always in a kind of Hostile manner . To remedy such Mischiefs , the several Families or Tribes of old , were forc'd to unite themselves into one Common and greater Body , under certain Laws of Government , whether Monarchical or of a Commonwealth ; or in Case of Conquest , to make the best Terms they could with the Conqueror . And this is the True and Natural Original of all Governments throughout the World , and are no more the Work and Institution of God , than other Civil or Natural Occurrences , derivable from him , as he is the Creator and Preserver of the World , which generally he Governs by the ordinary and familiar Methods of Nature .

CHAP. X. Of God's special Providence over the Actions of Private Persons .

FRom God's Providential Government of Human Affairs , in respect of Civil Bodies , we advance in the next Place to consider , the continuance of the same Paternal and Providential Power , in relation to the Lives and Actions of every Private Man : This follows Naturally from the former , for as much as the same Virtue which moves the Body , must move also every Part and Member of it ; as also , for that God's Omnipotence , Omniscience , and Omnipresence ( upon which Attributes is founded his Providential Power ) extend themselves to all the Actions of Individual Persons , from the dependance they have on him , as their first Cause and Preserver . But to prosecute this Point with more particular Arguments , we may first take notice of what occurs to our Observation in God's special Care of Man , at his first entrance into the World , above other Creatures . It is known to all , how some have been expos'd in their Infancy , and have been miraculously preserv'd to be the Parents of mighty Nations , such as Moses , Cyrus , Romulus ; and the like is storied also by the Poets , of their Jupiter and others of their Gods , thereby intimating the special care of Divine Providence towards particular Men , not only in saving them from the Dangers they were expos'd to , but by making them the chiefest Instruments in Matters of greatest Moment and of Universal Benefit .

But to leave these unusual Methods , which seem to carry in them some shew of Miracle , let us look a little nearer home , and we shall find that Man , of all Creatures that come into the World , is naturally the most unable to shift for himself ; all Beasts , almost as soon as born , find the way to the Teat ; Birds once hatch'd are quickly in a Condition to feed themselves , but with Mankind 't is otherwise . The Infant that is born stands in need of continual Help and Succour , and is expos'd to continual Cold and Hunger , to Wants and Danger ; and this too , not for some days , but for some years , before it can be able to feed and nourish it self ; and yet we see how God does provide for all these Exigencies of Nature , when all Natural means seem to fail . For the Children of those poor Creatures , who seem destitute of all Relief themselves , rarely miscarry through want of Succour , unless through the wilful Impiety and Cruelty of such Parents , who to conceal their own shame , or to ease themselves of some small Expence and Care , embrue their Hands in the Blood of those tender Infants , or actually with-hold that Sustenance and Comfort which their Condition does require : In which Case God is not oblig'd to work Miracles , and force the Wills of those bloody and obdurate Wretches , to prevent the Effects of their wicked Intentions , no more than he is oblig'd to lay a Physical restraint on Men to keep them from the commission of Murder , Theft , Incest , or any other such Crimes , as depend upon their own proper Will and Power .

I shall here forbear to speak of the Natural Gifts and Perfections of Man's Mind , ( that being elsewhere treated of at large . ) We have a signal Proof of God's particular Goodness and Care towards Man , in that Dominion and Soveraignty he has given him over all other Animals whatsoever . How do all the Beasts of the Earth and Fowls of the Air , give way and retire at his appearance or approach ; and by such with-drawing , confess a Majesty in his Presence ? The fiercest Creatures , and those of greatest strength , will not make opposition , unless they be mightily provok'd , and reduc'd to great Extremity . Others again express a more than ordinary Obsequiousness mixt with Fear , and almost all pay him Homage and Service . In a word , Providence is that Vigilant and Indulgent Mother , which with an hundred Arms labours perpetually , and presents to every Man all the Blessings and Delights of Nature . She enlivens him by the Light and Beauty of the Stars ; she warms him with her Flames ; she refreshes him with her sweet Showers and Breezes of Air ; she serves him with her wholesom Waters ; she surrounds him with Rivers , which serve for Defence and Commerce , for Delight and Benefit : She delights him with Verdant Pastures , with enamel'd Meadows , and with the Curious Colours , Figures , and sweet Odours of Herbs and Flowers . She does Recreate him with the Melody of Birds , and with the soft murmurs of Chrystal Rivolets and Fountains ; she does nourish and enrich him with her fruitful Fields ; she shelters him with her Trees yielding Shade , and Materials for Building ; she does feast him with infinite variety of Fruits beautiful to the Eyes , fragrant to the Smell , and delicious for Taste , as well as wholesom for Food ; she furnishes his Table with all varieties of Meat , according to mens different Appetites , and the several Seasons of Nature ; the Earth with all sorts of Flesh , the Air with Fowl , and the Rivers with Fish ; and in Case of Sickness , he is succour'd with Medicinal Plants , Minerals , and Waters of rare Virtue ; so that which way soever a man turns himself , he receives Tribute from every quarter of the World , and Feasts his Senses with the Wonders and Delights which do surround him . These indeed are but some of those Entertainments which are in a manner common to all Men , being such as flow from the Hands of Providence in the Blessings of Nature ; To which if we add the Benefits and Ornaments of Art , with what comes from Traffick and Commerce , they would exceed Number . As for other Creatures , into what a narrow compass are their Enjoyments reduc'd ? All their content is measur'd by a little Food and Water ; and after the Flux of a few years or days perhaps , they wax feeble and die .

That which seems to discredit this important Truth , is the Observation which has been made through all Ages , that the greatest Libertines and Oppressours are for the most part Prosperous , and swim in Pleasures and Delights , whilst the Vertuous and Innocent are generally despis'd , and many times reduc'd to Misery ; or if some become more fortunate , it is presently attributed to the Deity they Invoke ; when yet others , much more in Number , and no less constant in imploring the Mercies of Heaven , notwithstanding all their Efforts , become a Prey to Impiety ; being either Sacrific'd to the Exactions of Usury , or trampled on by the Voluptuous and Proud , or perhaps Plunder'd at the Will and Pleasure of a Tyrant ; or exhausted by the methods of a tedious process of Sickness ; or blasted by Defamations and Slanders ; or afflicted with an unfortunate Family ; with many such like Miseries and Disasters . Upon which Account , when one told Diagoras , Thou who dost believe that the Gods neglect Mens safety , dost thou not observe the contrary , from the many Pictures or Votive Tables hung upon their Temples , by those who escap'd Shipwrack ? Very true , reply'd Diagoras , for there are no Pictures of those who perish'd .

In Answer to this Calumny , and all the Parts and Members of it : First , Good men may not be successful in what they pray for , because they do not use the Means . The Husband-man in the Fable , finding his Waggon stuck in the Dirt , lays down his Whip , and calls on Hercules for help ; to whom the God made answer , Rise , Fool , and use thy Whip , and put thy Shoulders to the Wheels , and then call on Hercules and he will succour thee . God does not work Miracles to supply the Sloth of men . Secondly , though men may use their best Endeavours for attaining what they pray for , they may be unsuccessful nevertheless , by proposing undue Ends. This man asks for Riches , that he may pass the remainder of his Life in softness and delight ; that man sues for Honour , and the Grace and Favour of his Prince , that he may shew a Grandure in Commanding others , and receiving Marks of Homage and Obedience . Thirdly , Tho' the thing we pray for may be Honest and the End Good , yet God may refuse to grant it , because it may not be Beneficial ; or if of present Benefit , yet of future and durable Inconvenience ; which made the Heathen cry out , Nam pro jucundis aptissima quaeque dabunt Dii : The Gods , instead of what seems pleasant , may answer us another way , by giving us what is fitting and useful . But if the Subject of mens Prayers be the Preventing of some Evil which threatens us , or perhaps the Removal of something which afflicts us , yet may we be unsuccessful without any Reproach to Providence , upon these two Considerations : First , The Evil which we deprecate , may be design'd only for Correction and Amendment ; this is no more strange , than to see the Surgeon , whose help we implore to remove a Pain , instead of giving present ease , to fall a-cutting and burning , and perhaps dismembring . Secondly , God may lay Calamities and Afflictions upon men , that they may produce Nobler Acts of Virtue . The Stock from which the Husband-man expects the choicest Fruit is prun'd most , and must often bleed , by suffering his Luxuriant Branches to be cut away ; whereas Common Trees have been suffer'd to grow at random , and to spread wide their Arms , that they may afford more Fuel for the Fire . This the Heathens understood perfectly , in the Temple which they built to Honour , which was so plac'd , that there was no entrance to it but by that of Virtue , whose Nature consists in Fortitude , and whose Object is Difficulty and Danger . Aeneas is Figur'd as a Pattern of Heroick Virtue , whilst he is expos'd to Burnings and Tempests , toss'd from Shore to Shore , and always made to feel the strokes of an incens'd Deity ; all which serv'd but to render him more firm and resolute in his Actions , being like the Armour he wore , which was made impenetrable , by being wrought in the Fire , by being forg'd and beaten upon the Anvil , and dipt in the Stygian Lake .

Further yet ; Divine Providence may suffer Good men to be a long time under Disgraces and Afflictions , to render restor'd Comforts more dear and affecting . The longer men have lain in Chains and Captivity , the greater is the Jubile by which they are restor'd to Liberty : 'T is like a Pardon upon the Point of Execution , where the Fears of Death yield stronger Fuel and Vigour to Life : How sweetly does a man who is deliver'd from the sharp Assaults of the Gout , taste the Pleasures of Health ? how thankful is he for the Benefit , and what esteem has he for the Means by which he was restor'd ?

In the last Place ; Though Divine Providence should never withdraw the Misfortune under which we groan , yet is this no Argument that we are neglected by it : on the contrary , it is the best Argument in the World to support us under it , it being utterly inconsistent with the Nature and Goodness of God , to suffer Innocence to be oppress'd without a due Reward ; which , because it is not found in this Life , it remains , that there is a future State after Death , where Virtue shall be Crown'd : But this I shall wave at present , as being founded upon the Soul's Immortality ; a Point , which by the method of this Argument , may be discours'd upon hereafter ; for at present I shall decline all Topicks taken from the Truth and Doctrines of the Christian Religion , till I shall arrive to it by the Course and Progress of Reason . Upon this Prospect , which the wiser Heathens had of a future State after death , they bravely endur'd the Insults of Fortune , and triumph'd over the Cruelty of those by whom they suffer'd . Theramenes being Condemn'd by the Thirty Tyrants of Athens , took the fatal Cup into his Hand and drank to Critias , who was the most active man amongst them to pronounce the Sentence . Brave gallantry in him , to behold Death with an undaunted Countenance , and drink his Enemies Health in his own Poison ! Socrates not long after , was , by the Command of his Judges , Condemn'd to the same Prison , and to drink of the same Poisonous Cup , which being about to take off , he discours'd after this manner : I have great hopes , my Judges , it will be well with me that I am condemn'd to die ; for one of these two Things are certain , either that Death shall extinguish all Sense , or Translate us into another Place ; if all Sense be extinguish'd , Death certainly is but like a sound sleep , which is then most pleasing and natural , when it is not interrupted by the Fantasms of a Dream . Good God! How great Profit is it for me to die ! or who can be more Happy than I ? But if it be true ( as men say ) that Death is nothing but a Migration into those Regions which men Inhabit after this Life , thou art yet more happy , since thou shalt be deliver'd from them who would now be accounted Judges , that thou maist go over to those who are Judges indeed ; such as Minos , Rhadamanthus , Aeacus , and Triptolemus , and there Converse with those who have liv'd Justly . What would you not give to discourse with Orpheus , Musaeus , and Homer ? Truly I would die often if it were possible , that I might Experiment the Truth of these things ; nor would such of you amongst my Judges , who declar'd me Innocent , fear to die : For no Evil can happen to a good man whether living or Dead ; nor can his Concerns be neglected by the Immortal Gods : Nor does this happen to me by chance , no more than I would have Cause to be offended with those by whom I am Accus'd and Condemn'd , were it not that they thought they did me hurt . Thus it fares with me , and better it cannot be : But 't is time for me to go hence ; I to my Death , you to your Life , but of the two which is best , is known only to the Immortal Gods .

Having Vindicated Divine Providence from that Part of the Objection which concerns the Misfortunes of Good men , let us look a little towards the other Scale , in which the Properiety of Evil men is cast , and see whether it be of that weight and moment , as to turn the Balance of Justice . I shall not insist upon the momentary Estate of such men , many of which vanish suddenly like those gaudy Butter-flies , which are engender'd and flutter in the Sun-shine : No , let us bring the Matter under an Impartial Tryal , with whatsoever may advantage the Conditions of such men , and we shall find the Equity of God's Dispensations in these following Considerations .

First ; those seeming Darlings of Fortune , notwithstanding all their Lustre and Parade , are commonly travers'd in their Course of Life with some Disasters , which embitter all their Pleasures and Enjoyments : Here we find a Right Worshipful Sinner , who Flatters his Superiours , Insults upon his Inferiours , and Cajolls his Equals , with all seeming Kindness : He lives Jollily and Gay , treats often , and drinks at all , even from the Church of England to the best in Christendom : In fine , he passes in the Eyes of most men for a Popular and Happy man ; when all this while there lies an unlucky Mortgage perhaps , which feeds day and night upon his Estate , and which obliges him to pay secretly some Homage Fees to Keepers , Catchpoles and Under-Sheriffs ; nor does he want sometimes the Comfortable Prospect of a Jayl . But admit his Fortunes lie without the reach of such mischievous Engines , yet 't is possible he may find other Discomforts from his Family which may poison his Content . The Wife of his Bosom may wound him with Jealousie ; or if Chast , she may be Profuse , Imperious and Importunate ; that if there be nothing of all this , yet 't is more than probable , that some one or other of his Children may give him matter of constant disturbance ; the Prop and Flower of his Family , even my young Master the Squire , and his hopeful Heir , may be an Impudent Debaucht Rogue , perhaps a Fool : For such , as they are the common Instruments , so are they as commonly the choice Master-pieces and Workmanship of Knaves .

In the next Place , admit the Prosperity of Evil men to have no bad Concomitants of another kind , nevertheless 't is certain , that even in their own Nature there is bred something which is destructive to the welfare of the Subject it belongs to . The most Luxuriant Trees die soonest of the Canker , which they themselves nourish . The Rich Extortioner passes with most for a very notable man . He thrives daily in the World , which he seems to Command by the help of his Money ; ( for amongst the Vulgar all mens Gentility , Merits , and Quality , are measur●d by the Acre ) and yet who knows not by what Infamous Practices such a Person works ; What Anxiety is there which fills his Thoughts ? How is he ever tormented with his own Fears , and sometimes with the remembrance of his Guilt ? He places his Felicity in a bare acquisition , whilst he himself commonly wants all those Comforts his Money might procure : His Sleep is disturb'd with Apparitions , and sometimes with real Alarms of those who visit his Coffers . There is another who places his Felicity in a full Enjoyment of whatsoever lies within the reach of Fancy : He stuffs his Carcass with most delicious Wines , and with whatsoever Rarety is to be found amongst the Living , or to speak more properly , amongst the Dead : He is always hunting out for Fuel for his Lechery , and so passes away his Time amidst Feasts , Courtships , and the Divertisements of the Night : Till at length he finds himself arrested by a rude Fit of the Gout , or of a Dropsie , or perhaps a worse Distemper : The next News we hear of him is , that he is beleagur'd with the whole Faculty of Doctors , Apothecaries , and Surgeons , with their Auxiliaries , who very regularly invest his Body , and formally attack it too , with all the Instruments and Artillery of Art ; Scarifications , Causticks , Salivations , and Circumcisions are hard things for the poor Patient to understand , but much harder for him to undergo . And here I leave them to dispute the Point with Nature , being no more concern'd whether Venus or Mercury get the better over him , than I should be for the Proudest and most Puissant man alive , should I see him strut with a more Puissant Cancer , or ride in triumph with an Invincible Fistula .

Then for the Ambitious Person , how Happy soever he seems to be , he carries his Mortification with his State : He swells at the approach of those who depend upon his Honour , whilst he repays their humble Salutations with a new fashion'd Grin , and answers their Petitions with a Shrug ; or when dispos'd to a Gracious Compliance , by an Emphatick Nod. With a man of this Kidney , the least slight will be able to Create a Fever ; and yet let such a one be assur'd , that as he is never wanting to himself to give the Occasion , so others will not fail to make good the Counter-point , and some time or other find an Opportunity to follow the Repartee with the Piquancy of Scorn . Others there are of this Tribe , who proceed another way , and by the Prudent Methods of a long-studied Dissimulation and Hypocrisie , crouch like Capuchins at the Feet of those who may any way advance their Ambitious Ends ; but above all , they labour to win the Fame and Acclamations of the Vulgar , esteeming nothing like to that of being seen and talk'd of under the swelling Characters of Popular Greatness : These are lookt upon as rising and happy men ; and so they are certainly , if Happiness does consist in the worst of Slaveries , viz. A forc'd Compliance to the Passions of others in flat Contradiction to ones own Will and Inclinations ; if it be happiness to live in constant Jealousies and Fears , and to be oblig'd sometimes to act the Perfidious , and to expect always the same from others ; if it be Happiness to carry a Calmness in the Face , and a Tempest in the Breast , and so be depriv'd of all the ways of ease for want of vent . And as for common Fame , what is it but a puff of Breath , which perhaps may swell an empty piece of Skin into the dimensions of a Bladder , and so be able to bear it up for a time , and make it swim upon the Surface of the Waters , maugre all the violence of the Winds and Floods , of the Storms and Waves ? and yet for all this big appearance , give this rising thin floating Excrement but a prick , and aways flies all the Breath which bore it up , and vanishes in the Mass of common Air ; and then there remains nothing of this windy Greatness , but a poor thin piece of Matter , which shrinks into a little compass , and is soon lost and cast away . One peircing Glance of an offended Majesty may stab the Fortunes of the greatest Favourite , where his Fall perhaps will not be without Ignominy , and without good Conduct may prove a fatal Precipice .

In the Third place , let us suppose yet further , that Wicked men should enjoy all the Good things of this Life , without any mixture of Evil , either from the Nature and Concomitants of such Enjoyments , or from any other Collateral Misfortune whatsoever , so that their Felicity may flow in upon them with a full Wind and Tide , and be as easie and unlimited as their Wishes ; yet there is one thing most certain , that they must have an End ; which End too will as certainly give them a Prospect of Two things , viz. Past and Future ; if they look backwards , they will doubtless feel remorse of Conscience ; or if not , yet the Remembrance of their good Fortune , if it were satisfactory , will augment their present Misery ; if empty , their Folly : But then if they look forwards , they will find themselves surrounded with inextricable Terrors : For though there were no such thing as a Hell , yet the Apprehension of it , accompanied with the Images of Guilt , is almost as bad : But if there be such a thing as Hell , where are they then ? But to this we shall speak hereafter , when we shall enquire into the Soul's Immortality : so that upon all Considerations of Reason whatsoever , there is no ground to believe any neglect on God's part in the Administration of Mens Concerns , from the Prosperity of wicked Men.

But in the last place , what will become of the mighty Objection , if it shall appear after all , that good men ( tho not all ) are more prosperous and happy in the outward Comforts and Delights of Life , than the Atheistical and Wicked . We find indeed glorious Examples of Great , Fortunate , and Vertuous Persons in all Ages , Places , and Conditions of Life ; even such , who confining their Enjoyments , within the proper Circles of Moderation and Temperance , have really a better sense of them than those who push them on to Luxury and Surfeit . And as they taste them better , so have they this advantage also to make them the Instruments of Good to others ; which cannot but procure to themselves great Honour , and Tranquility of Mind for the present ; as also a solid and eternal Monument of Glory through all future Ages . Riches , Honours , Employments of State are good and great Blessings ; they first furnish Men with what may reasonably advance their own Happiness ; and then , like Gods , make them capable to derive a Happiness to others . To these we owe the Erection and Endowments of Schools , Hospitals , Colleges , Churches , Religious Houses , Publick Edifices , with other Monuments , which serve so much for the improvement of Piety , Good Manners , and Civil Commerce . It is to good Kings , together with their Counsels of Wise and Vertuous Statesmen , to whom we owe the Sanction of wholsom Laws , our Defence from Danger , with whatsoever relates to the Welfare and Security of a Kingdom ; so that even in this Life we may readily observe , that the Scale of Vertue does out-weigh .

Before we leave this Branch of my Discourse , there is one Objection , or Scruple rather , touching the precedent Doctrine , and 't is this : The Events we meet with in all our Human Concerns , are either Inevitable , or such as cannot but be ; or Evitable , or such as sometimes , had not God in an unusual and special manner interpos'd , had never been . If Inevitable , then is it superfluous and vain to deprecate the Evil which will fall upon us , tho we invoke Heaven never so much , as 't would be superfluous and fruitless to supplicate God for that which will befal us without our Application . But if such Events are said to be Evitable , then will it follow , that what Evil hath been , might not have been ; which yet seems impossible : For whatsoever hath been at some time , was from all Eternity foreseen by God that it should be ; and whatsoever God from all Eternity foresaw should be , could not but be : now , that what could not but be , might yet have not been , is a palpable Contradiction .

To this , which seems rather a Cavil or Sophism of the Stoick , than a solid Objection , I answer : That things may be said to be inevitable or Immutable in Two respects ; either by an Inevitability of Nature ; or by an inevitability of the Event ; for instance : That Fuel should burn is Inevitable from the Nature of Fire , whose inseparable Property it is to burn ; so that here to hinder the effect , is the same thing as to work a Miracle ; but that the Fire should have burnt my House and not another Mans , this was necessary or Inevitable only in the effect , or upon a supposition , that what was burnt could not but be burnt , or what was done could not be undone : and about these latter Cases 't is , that Providence does for the most part exercise it self : So that we see how the same thing may be both Evitable and Inevitable at the same time ; Evitable in respect of the Causes or Occasions leading to it ; forasmuch as there was no necessity of the application of such a Cause ; which Cause notwithstanding being once applied , or occasioning such an Effect , this Effect becomes Inevitable , notwithstanding the Contingency in the Causes or Occasions leading to it . Now when we offer up our Petitions to God , either to be delivered from Evil , or to receive Good at his Hands , our Addresses are not superfluous ; forasmuch as it may sometimes , and does frequently happen , that God may avert an impendent Danger , or bestow upon us an unexpected Good , by such means as lie out of the ordinary course of Causes , and this too without a Miracle ; whereas , had things run on in their natural Courses , the Event would have been far otherwise . The reasonableness of our addressing of ourselves to God in all our Exigencies , and in what way and manner , and upon what Grounds we may hope to find Success , hath been before declared . Desine Fata Deûm flecti sperare precando , was the Sally of a Poetick Fancy , shewing a Sentence already executed to be irrevocable : What Judgment we are to pass upon them before their Execution , or in relation to God's fore-knowledge , or influencing of them , will be more conveniently discours'd of in the following Chapter : 'T is sufficient at present to observe , that as the end , so also the means fall both alike under God's Providential Inspection : so that when Men pray to God with a good intent and purpose , they may conclude safely , that God is no less the Author of their good Inclinations than of the Blessings they implore ; and that if such good Desires be of his Bounty and Grace , they may reasonably expect his favourable Return to their Petitions , in some way or other , as shall be most suitable to the Wisdom of the Giver , and to the Necessities of the Receiver .

God in his Providential Concurrence with Men , deals with us as an Indulgent Mother does with her tender Infant ; which being set upon its Feet attempts to go ; but being ready to fall , the Mother leads him by the Hand , or holds him by his Shoulder-strings ; by which means the weak Infant moves forwards , and the Mothers Hand follows or goes along with it , and sustains it : But in case it draw near to the Fire , Water , or any place of danger , the Provident Mother succours it with greater strength , and turns it another way , and then leaves it to its own little Wandrings , still bearing it up for fear of falling : nay , sometimes she slackens her Hand a little , and suffers the Child to trip , or perhaps to fall gently to the Ground on purpose , that by such little Slips or Hurts , it may learn to take more diligent heed to its Steps , and by this means learn also to walk steadily and securely . Now albeit the Child in these first Essays of Nature , could not be able by its own strength to walk with safety ; so neither is that Vertue or strength with which the Parent assists its weak but innocent Child , sufficient of it self to perform the Motion ; but both being join'd together , is that which sets the Wheels of Nature going . And in such wise like this it is , that God is pleased by his Paternal and Providential Care , to govern the Motions of Men , and to divert them sometimes in case of impendent Danger , or of some extraordinary Occasion , by applying greater Power and Vertue than what is usual in his ordinary Concurrence with them .

CHAP. XI . Of Fate and Fortune .

BEfore we leave our Obsevations upon Providence , there are Two things requisite to be spoken to under Two Names , which much amus'd the Ancients , and which at this day also have their special Patrons and Abettors , viz. Fate and Fortune . I shall begin with Fate , which is generally understood to be no other than an irrevocable Sentence , or Decree of Heaven , by which Human Affairs are from all Eternity ordain'd , in such wise , that they cannot possibly be otherwise : The absurdity of which Doctrine is evident from hence ; forasmuch as it doth furnish Men with a false Defence for the Commission of all manner of Villainies , by charging God to be Author of it , and of mans being necessitated thereto by his unalterable Decree . And as this Doctrine is full of Impiety in respect of God , so it contains no less fatal Absurdities in regard to Men : For according to these Maxims of Fatality , there would be no occasion for Men to make use of Ships to pass over the Seas , nor of Meat to nourish them ; for a man has no more to do but to walk boldly upon the Waters : For if it be not his Destiny to be drown'd , he needs not fear to venture ; but if it be his Destiny , no Bottom can preserve him : neither needs a Man to eat , for if it be his Destiny to die by Famine , he 'll never prevent it by eating ; but if it be not his Destiny to die by Famine , he cannot perish by forbearing . And yet this Doctrine , so absurd as it is , is believ'd vulgarly by the Turks ; tho we do not find the effects of it in their Practices , since in all their Exigencies of War , they have recourse to Human Succours , and are capable of despair . This Doctrine was at first taught by their Imposture Prophet , to render them more adventurous and resolute in perillous Attempts .

But 't is not sufficient to refute this Opinion , by shewing the absurdity of its Consequence , but 't is also requisite to prove its falshood , by shewing the Erroneous Principles on which it is built . I shall not here enter into a Theological Discourse of God's Decrees , and Predestination as they are treated of in Divinity ; the Method I propos'd does oblige me to speak to these matters , so far only as they fall under the View and Informations of Reason ; and this I have already done in some measure in the precedent Chapters : all that I shall add , or rather repeat at present , is , that the Source or Original of Mens Errors in this particular , is their misunderstanding of these two grand Points , God's Prescience , and God's Cooperation with Men. First , as to God's fore-knowledge of Human Actions , this does not take away the Liberty in the Agent ; for then God himself would not be a free Agent ; since he has from all Eternity a fore-knowledge also of whatsoever hereafter he himself shall do . Now for our better understanding this Point , we may take notice , that there is a twofold Liberty ; the one Natural , when a thing is done without Lett or Obstacle . Thus a River is said to run freely , when there is no impediment or stop in its Course ; this kind of Liberty implys a Natural Necessity . A Second kind of Liberty is that which is term'd Spontaneous , proper only to Rational Creatures , and consists in a Power of doing or not doing a thing , and is oppos'd to Coaction : which sort of Liberty , tho it imply a certainty of the effect , yet this certainty is deriv'd from the Power of the Agent , which is free to act or not to Act ; but being once suppos'd to act , it must of necessity produce the Effect which follows it . God therefore from all Eternity fore-sees things so , and in no other manner than they shall hereafter come to pass , together with the means by which they shall be produc'd . In things which will be produc'd by natural necessity , he foresees them as things which shall of necessity come to pass by such and such means : Likewise in effects , which shall proceed from free Agents , he foresees them also , as issuing freely from such and such Causes .

As to Gods Cooperation and Concurrence with Men in Acts purely natural or moral , this likewise has been already spoken to , there being no more on God's part , but that common and general Influence which he affords indifferently to all his Creatures , by which they are supported in their Being and Actions , whilst each rational Creature moves after its own peculiar way . Thus we see how the Planets are all carried from East to West by that General and Diurnal Motion of the Primum Mobile ; whilst at the same time they have a peculiar Motion to themselves , different from that of the thing which does sustain them , and sets them too agoing . A Globe or Cylinder , being plac'd upon a Plate of polish'd Steel , and once impress'd with the least touch , moves it self from place to place . Now if such power can be communicated to things purely senseless and inanimate , how much more easie is it for rational and free Agents , once inspir'd with Life and Motion by God , to move themselves by that Virtue they were inspir'd with at their first beginnings ? Besides this general and natural Influx of God on the Actions of Rational Creatures , he is also said to have a moral Influence , by inviting men to good Actions , and by detaining them from bad ones : yet this being no more than an Objective Influence , or such as results from the Apprehensions men have of Rewards and Punishments , it leaves them still at their Liberty to Good or Evil , as we see by daily Experience . As for spiritual Actions , or those of Grace , they require a special Influence from God ; but these being things which have relation to reveal'd Religion , fall not under our present consideration .

There is another kind of Fate which does much amuse the World , being pretended to be derived from the Stars . That the Planets have a great Influence upon Nature , by causing that great variety of Seasons , Climats , general Contagions , excessive Rains and Drought , with other Events of this kind is unquestionable : and since the Diversities and Constitutions of Countries do naturally incline men to such and such Tempers ; and such Tempers naturally dispose men to such and such Qualities ; it follows , that the Heavens have a remote and general Influence also upon the Actions of men ; yet not so as to controul and determine them in their Liberty , since we find infinite Examples of men every where , who living under the same Climate , are notwithstanding of very different Inclinations ; and even Brethren , and sometimes Twins ( like Castor and Pollux ) are led by different Studies , and pursue contrary Courses of Life ; or whatsoever Inclinations there be in Nature , they are easily overcome by the force of Example and Education . The Impostures of Astrologers , or such as calculate Nativities are justly exploded by all men of Sense and Learning . Condon , the ablest man who ever pretended to this sort of Knowledge , was shamefully mistaken in his Judgment of Henry II. of France : for having calculated his Nativity , he foretold that he should live a long and prosperous Life , when yet he was kill'd most unfortunately in a Tournament , and in the Flower of his Age. Men of this Profession are commonly called Fortune-Tellers , yet very improperly ; they pretending rather to predict mens Fates ; whereas Fortune is conversant about matters of chance and contingency . The Stoicks , so much in vogue as they were , might pass for better Moralists than Philosophers , since they taught that all things were govern'd by Destiny , and yet that man's Happiness , or the exercise of Vertue was a thing which lay within his own Power to acquire ; Two Points diametrically opposite to one another .

Fortune Combats Providence in the other Extreme with Fate , and amongst the Ancients was held a Goddess ; insomuch that all variable and extraordinary Events , whether good or evil , were ascrib'd to her : tho Lucan in a Poetick Rage allows her neither to be a Goddess , nor that there was any Deity whatsoever , when he exclaims — ( Sunt nobis nulla profecto Numina ; sed cae●o rapiuntur secula casu . ) being mov'd thereto upon a Consideration of the unjust Fate which befell Pompey in his Wars with Caesar . But Juvenal's Conception was much better when he sang , Nullum Numen abest , si sit Prudentia , sed te Nos facimus , Fortuna , Deam — Sat. 10. intimating , that 't was our Ignorance which gave the existence to this imaginary Deity ; which certainly is not only sound Philosophy , but sound Divinity : For if we consider the matter a little , we shall find , that what was call'd Fortune , is in reality no other but Providence ; Providence in respect of the first Cause , who from all Eternity fore-saw the Event , and form'd Ends accordingly : But Fortune in respect of the second Cause , to whom it hapned besides Expectation . A Father disguisedly drops Money in his Garden , where his little Son is us'd to play ; this he does to prove him whether he will bring it to him or keep it , or whether he be inclined to Theft or not : The Boy meeting with it , looks upon it as Fortune or Chance ; at which the Father smiles to himself , knowing very well for what end he did it . Here we see , that what was chance to the Child , is a thing of mature deliberation in the Father . A Wise General , designing to surprize a City , sends men disguis'd like Peasants , who contrivedly throw a loaded Cart at the Gate or Entrance of it , as tho t were by some sinister Accident : Whereupon the Soldiers who lay in ambush win the Town : What then was a well-contriv'd Stratagem in the General , was look't upon we see by the improvident Citizens as a thing of Chance . Now if men who are all of the same natural Capacities , have yet in point of Conduct such Power over others of the same kind , as to make them the Instruments of their own private Ends , unknown to those by whom they are wrought , we may with certain reason conclude , there is a far more transcendent Power in God , who from that immense Prospect he has of all future Things and Actions , and by himself giving Life and Soul to every living Creature , may with infinite ease so dispose of all the Events and Occurrences of man's Life , and to such Ends and Purposes , as the wisest Spirits can never penetrate : so that what seems to them to be but Accidents and Contingencies , will be found in the Eye of the Wise Creator and Governor of the World , to be the unalterable Effects of a prudent and most steady Counsel .

CHAP. XII . That God is to be Worshipped .

FRom what has been hitherto prov'd through the Course and Connexion of the precedent Chapters , we may advance this farther Proposition ; That this God who is the Creator of the Universe , and presides over all the Thoughts and Works of men , ought to be invok't and worshipp'd : which Worship I shall reduce to these Four General Heads . First , Adoration in respect of his Greatness , or as he is our Creator . Secondly , Invocation , in respect of his Power , or as he is our Protector . Thirdly , Thankfulness , in respect of his Goodness , and so he is our Benefactor : And Lastly , Obedience , in respect of his Wisdom , for so he is our Counsellor .

I shall begin first with Adoration : And here it is not my business to play the Critick , by shewing the several Acceptations of the Word in Classick Authors ; I leave these Curiosities to Grammarians , and shall content my self at present with such a Notion of it , as is most easie and obvious . By Adoration then , I understand nothing more but a profound prostration of our selves , express'd by all External Gests of Body , and accompanied with an inward Horror of Mind , upon the Apprehension we have of the Greatness and Lustre of the Object ; as upon the apprehension also of our own unworthiness : Now that such a kind of Worship ( and much greater , if it were possible for us to express it ) is most justly due to God , is clearer than any thing we can bring to prove it by . Conformable hereunto it is , that when we come before any Inferiour Magistrate , we express a Respect by outward Signs and a submissive Deportment ; and so proportionably , the greater the Person is to whom we address our selves . But when we are introduc'd to the Speech and Notice of our Sovereign , we feel a kind of Terror upon our Apprehension of his Character ; we ought to look upon him ( as really he is ) a Vice-God ; which Consideration cannot but teach us to approach his Person as a thing which is Sacred , and Reverable ; and this we are ready to express by an humble prostration of our Bodies , and by an inward Awe of our Minds , and by a Resignation of our Wills to his just Commands . With how much care and submission then ought we to approach the King of Kings , who gave us our Beings , and is the great Judge and Rewarder of all our Deeds ? we ought certainly to throw our selves at his Feet , and to cover our Faces in the Dust , and with a Religious Silence to attend his Pleasure .

Of all the Heathen Idolaters , the ancient Persians seem'd the most excusable in their Adoration of the Son , a Creature of Eximious Beauty and Greatness , of wonderful Influence in the Production of all things , and by whose Warmth and Light we are made sensible of all the Blessings and Delights of Life : And yet this material Sun is but a Shadow or fady Representation of that inexpressible Glory which is inseparable from God . Hence it was , that the Ancients did with all dread and studied exactness celebrate their Religious Rites : They approach'd these Mysteries with a Reverential Silence , looking on Taciturnity as a thing very essential to Holy Functions : whence come these Forms of Speech so much us'd by the Priests , Favete ore , Favete linguis , at such time as they enter'd upon any Religious Office : And as to their Ceremonies they were superlatively Scrupulous ; insomuch that Sulpitius was degraded from the Priesthood , because the Tuft of his Cap dropt off whilst he was Offering a Sacrifice .

The Second Branch of Divine Worship consists in Invocation , and this follows most Naturally from that Sense we have of our dependance upon God , and of his Care and Government of the World . For as Tully well argues , If Lib. 1. de Natura Deor . the Gods cannot or will not help us ; if they take no notice of what we do , or if in the Course of our Lives we derive no Benefit nor Succour from them , I know not upon what Ground it is , that we Worship them , and ascribe Honours , and direct our Prayers to them ; as I am doubtful also , that if our Piety towards the Immortal Gods should once cease and be neglected , but that even Faith , Honesty , Justice , and Vertue , with whatsoever else relates to Civil Society , would soon perish and be forgotten — This Consideration he improves further , when he tells us , That the Worship of the Gods must be most Chast , most Holy , and most full of Piety , and must therefore issue from a Pure , Sincere , and Uncorrupted Mind : For as much as not only the Philosophers , but even our Ancestors , ever made a difference betwixt Religion and Superstition . They who Sacrific'd and Pray'd whole days together , ut sui liberi sibi superstites essent , that their Children might survive them , are called Superstitious , which Appellation afterwards became of larger extent ; but they who did diligently ponder on whatsoever related to the Service of the Gods , were called Religious ex Relegendo , from their frequent and repeated Meditations on that Subject . Whosoever has but lightly read the Monuments of Antiquity , cannot but observe , that in all their Worldly Affairs , whether of Peace or War , for choosing their Magistrates , or for any other Function whatsoever , the first thing they did was to offer up their Prayers , to observe their Augurs , and to perform some Sacred Rites . Invocation consists in Three Duties , viz. Supplication , when we pray for something which we want : Deprecation , when we pray to be deliver'd from something we suffer , or are afraid of ; and lastly Intercession , when we pray for others . And yet Supplication amongst the Romans comprehended Deprecation , and signified also Thanksgiving , as will appear in the next Chapter .

The Third Branch of Divine Worship is Thankfulness to God , as our Bountiful Benefactor : Gratitude is a Duty so rivetted in Nature , that those who deviate from it are more degnerate than Beasts , since the most Savage Animals become tractable and gentle to those by whom they are nourish'd , and some have requited the Benefit they have receiv'd , after a long course of Time , in a way very Extraordinary and Miraculous ; others have pin'd away and died for Grief at the Graves of their Masters ; and even Dogs , which are naturally most Fierce and Ravenous , will still express a Love for those by whom they are reliev'd and fed , not only by a familiar Fondness , but by an uncorrupted Fidelity for their Master's Safety and Concerns . Now if Beasts are thus sensible of their Obligation , and express , though dumb , their Gratitude to their fellow Creatures , what infinite measures of Thankfulness are due from Man towards God , from whom he derives his Life with all his Enjoyments . The Heathens , though they had no other Light but that of Nature , had a clear sight of their Duty in this Particular , in the many Games they Instituted to the Memory of their Gods , for some remarkable Benefits they receiv'd . The Greeks , besides their Olympick Games so much Celebrated , and Instituted by Hercules in Honour of Jupiter , had also other Games , as the Pythian , Instituted by Diomedes , near Delphi in Phocis , in Memory of the Python slain by Apollo . No less famous were the Isthmian Games , Instituted by Theseus in the Isthmus of Achaia near Corinth , in Honour of Palaemon a Sea God : To which may be added also the Nemaean Games , in Honour of Achemorus , or rather of Hercules , in Memory of the Lyon which he slew in the Nemaean Woods . In Imitation of the Greeks , the Romans also had their solemn Games in Honour of their Gods : Those of the Circus were Sacred to Neptune , their Scenick Shews began about the 394. Year after the building of Rome , at such time as they were direly afflicted with Pestilence , and were first brought thither and Practis'd by the Etrurians , a most Superstitious sort of People , whom the Romans ever held in great Veneration in Matters of Religious Rites . But besides their Games , the Ancients had other Monuments to testifie their Obligation to Divine Bounty . Their First Fruits , their Votive Tables , the Tenth of their Spoils , their Trophies , together with their Altars and Temples , were all as so many lasting Marks of Thanks for the Grace and Mercies they receiv'd .

The Last Branch of Divine Worship respects God as our Counsellor , being grounded in our Obedience and Submission to his Will , upon the Account of his Wisdom and Justice . This as it is the last , so is it the chiefest Duty of a Vertuous Mind , as being the Center of that Repose which a man feels within himself , upon the Belief he has of a presiding Providence , which cannot but Order all his Concerns in the best and wisest way . The Laws and Benefits of this Noble Duty are excellently well describ'd by the Heathen Philosopher , or rather the most Christian Seneca in this following Discourse . I will submit to all Difficulties Lib. de vit. beat● . and Labours whatsoever , and so Prop up the Frailty of my Body with the Force and Resolutions of my Mind . I will have the same Contempt for the Riches I possess as for those I want ; and as I shall not look more Dejected when they are withdrawn , so neither will I be Exalted when they flow in upon me with the greatest Affluence and Lustre . I will not be Transported when I find Fortune coming towards or going from me ; for I will look on other mens Estates as mine own , and mine as though they did belong to others , leading such a Life as though I were born for the sake of others , and upon this Score I shall ever be thankful : Whatsoever I Possess shall not be hoarded up sordidly , nor wasted profusely , believing ever , that I do possess no more than what I am able to employ to good Uses . I shall not measure Benefits by their Bulk and Number , but rather value them by the Worth of the Receiver , never deeming it too much which is bestow'd upon a deserving Person . I will do nothing upon the Score of Opinion and Popularity , but upon the Account of Conscience : And whatsoever I shall do by my self alone , I will imagine it to be done in the sight of the Sun , and upon the greatest Theatre , and in the fullest Confluence of Men. I will restrain the Desires of Nature , by giving Measures to eating and drinking , and not live only to fill and empty my Belly : I will be chearful with my Friends , reconcilable with my Enemies : I will grant before I am entreated , and meet a Petition half way . In fine ; I will look upon the wide World as my Country , and I shall believe the presiding . Gods , to be ever near me , and to observe and censure all my Words and Actions ; and whensoever Nature or any Accident whatsoever shall put a Period to my Life , I shall part with it willingly , and with this assurance , that I have ever lov'd a good Conscience and honest Endeavours , and that no Mans Liberty was ever lost by my ill Behaviour , much less mine own . He who proposes such Ends as these , and acts accordingly , needs not doubt but he shall be admitted into the Light and Fellowship of the Gods . Thus far he . This certainly was great Advice from a Heathen , and if his Life were answerable , I durst pronounce him happy .

CHAP. XIII . Of the Religious Worship of the Heathens .

NOW since Divine Worship is not only determin'd to private Duties , and to a passive Resignation of our Wills to that of the Supream Governour and Moderator of all things , but does require also some Publick Forms , to prevent those great Errors to which an unguided Liberty does betray men . Our next Enquiry must be after this Point also , and this no other than what we call Religion . But before I advance to further Inference , I think it necessary to make some few Remarks upon Religion in General , in the Publick Worship of a Deity , which amongst the Romans , according to Valerius Maximus , was resolv'd into Lib. 1. c. 1. these Four Points . First , Their stated and solemn Ceremonies , and those were appointed by the Pontifices . Secondly , The right of doing things depended upon the Observation of their Augurs . Thirdly , The Predictions of Apollo , and these were contain'd in the Books of their Vates and Sybils . And Lastly , Their Judgment and Removal of Portents or ill Omens , by the Exorcisms of the Etrurians , or of such as follow'd the Rites and Discipline of that Superstitious People . Moreover , according to the Ancient Custom in Matters Sacred , when any thing was recommended to the Gods , it was called Prayer ; when any thing was requested of them , it was by Vows ; when any thing was to be repaid to them , it was call'd Giving of Thanks : When any Design was on foot , or any Publick Business to be done , they had Recourse to Augurs , or Consulted the Entrails ; and when any thing was to be Perform'd by solemn Rites , it was by Sacrifices . And so great were the Endeavours of the Ancients , not only in preserving , but also in amplifying their Religion , that there were sent from Rome , by Order of the Senate , Ten Youths of the Noblest Hopes and Families , who were recommended to the like Number of Cities in Etruria , there to be Imbued and Disciplin'd in their Religious Mysteries .

The Religion of the Ancient Romans Apud Alexand . ab Alexand. lib. Genial . Dier . as to its History , is something intricate and perplext . Nevertheless I shall endeavour to give some small Account of it , as I find it Recorded ; and this too in the clearest and shortest Method that I can ; this being very Preparatory to the main Scope and Design I have in hand . The Sum of what I meet with then upon this Subject , may be reduc'd under these Two General Heads , Religious Persons and Religious Offices . As to Religious Persons , they were of two sorts , Priests and Augurs : First I shall begin with their Priests .

Numa Pompilius , the first Founder of Religion amongst the Romans , was himself a Priest or Pontifex . Afterwards there was a College of these Pontifices , which at first consisted only of Four Persons ; but in course of Time , as the Empire grew greater and greater , this College had its enlargments also , so that Sylla made their Number to be Fifteen ; amongst whom there was one who Govern'd the rest , who was called Pontifex Maximus : It belong'd to this College to Institute and Interpret Ceremonies both Publick and Private , and to determine what Gods were to be Worshipp'd , and with what Altars , Temples , and Sacrifices : 'T was their Business also to appoint Holy-days , called Feriae , on which men ceas'd from their ordinary Employments , that they might with greater Devotion attend on Sacred Duties . Moreover it did belong to them to see that the Worship of the Gods was not Corrupted , by introducing Foreign Rites and Ceremonies , and to take care of what related to Funeral Rites and Sepulture ; and to Prescribe Forms of Atonement for the Ghosts of the Dead , by certain Rites and Sacrifices , called Inferiae ; to consider also of Vows , and to Prescribe Publick Forms of Prayer and Supplications , or solemn Processions . 'T was the Duty of the Pontifex Maximus to make Annals of what was done or happen'd , and to enter the same into a Register call'd Album ; in which Book also were enter'd all Publick Decrees and Constitutions , together with the Names sometimes of those who bore Office . In fine , it was his Province to preside over the College of Pontifices , to whom also the Rex Sacrorum , the Augurs , the Flamines and Vestal Virgins were subject , and punishable by his Censor . The Function of the Pontificate was ever held in so great Veneration , that the chiefest Magistrates were ambitious of it , such as Licinius Crassus , Julius Caesar , and many others : And in token of Grandeur , the Pontifex was allow'd his Lictor or Sergeant , with his Ax and Rods : He was allow'd also his Litter , and a Curule Chair , or Seat of State , with other Ornaments proper only to the greatest Officers . Nor was any man capable of this Sacred Employ , but such as had born some Office of State ; and withal , he was not like other Magistrates , compellable to give Account of the Administration of his Charge . This Sacred College of Priests were called Pontifices , from a Wooden Bridge in Rome , called Pons Sublicius , which they were oblig'd to maintain , and was held so Sacred , that whensoever it was to be repair'd ( as it was often ) nothing could be done till the Victim was slain , and the Work made auspicious by a solemn Sacrifice . This Custom still continu'd till the Times of Aemylius the Treasurer , who built this Bridge of Stone . The Scribes and under Officers of this Sacred College were call'd Pontifices Minores , and perform'd also some Sacred and Inferiour Functions .

There was one amongst the Priests , who was called Rex Sacrorum , for as much as he was appointed to exercise these Sacred Functions , which belong'd formerly to their Kings . But the Kingly Government being abolish'd , they conferr'd their Religious Power on this Officer ; and least the Name of Rex might create in him any desire of Empire and Regal Dominion , they made him utterly uncapable of any Military or Civil Office , confining his Authority only to Religious Rites , over which he did preside . And particularly it did belong to the Rex Sacrorum , to Sacrifice a Ram to Janus upon the Fifth of the Ides of January . In all their Sacred Banquets , or Pontificial Feasts , he sate next to the Pontifex Maximus , and above the Flamines of Jupiter , Mars and Romulus .

The Flamines had their Original from Numa , who Instituted one that was call'd Dialis , or the Priest of Jupiter , to whom were added two more Flamines or Priests , one who presided over the Service or Sacred Functions of Mars , called Martialis ; the other over those of Romulus , called Quirinalis ; but in after Times the Number of the Flamines was augmented also to Fifteen , all which were denominated from the respective Gods , to whose Service they were appointed . Every District or Ward also had its Flamines or Priests , who like our Bishops were called Curiales . Moreover , in every Tribe or Ward there were appointed other Inferiour Ministers , whose Business it was to perform Religious Duties up and down the Villages , for the Devotion and Benefit of the Common People , much resembling our Parish Priests . They were called Flamines , quasi Filamines ; for when by the extremity of Heat they could not wear their Caps or Bonnets peculiar to their Order , they were allow'd to bind their Heads , with a small Filet or Ribband , in form of a Diadem , it being forbidden them to be seen at any time altogether bare-headed . However on Festivals , and at Solemn times of Officiating , they were oblig'd to wear their Bonnets , though the heat were never so great ; which Bonnets had a small Rod of Olives fastned on them , at the Top whereof stuck a little Tuft or Boss of Cotton . There were also other Colleges of Priests , of great Antiquity , as the Priests of Mars , called Salii ( à saliendo ) from dancing about the Streets on solemn days , and beating their little Swords against the Sacred Shields , made in imitation of that which was said to be sent from Heaven in the time of Numa , wherein consisted the Fate and Safety of Rome . The Luperci or Priests of Pan were said to be Instituted by Romulus and Remus , upon the Death of their Grand-Father Numitor. They were us'd to run about the Streets naked , having only a Goats Skin over them , and with small Thongs of Goats Leather dipt in the Blood of the Sacrifice , they us'd to strike the Palms of the Hands of such Women as desir'd Fecundity . The Romans also had a Fraternity of Priests called Arvales , appointed by Romulus for the Benediction of the Corn Fields , with many other Orders also , too long to be now insisted on .

The Augurs were a Society of Religious Persons , who were lookt upon as the Internuncii or Interpreters of the Gods , and muuh differing in Office from the Priests . Their Number was small at first , growing greater and greater , proportionably to the extent of the Empire . Their College was Compos'd of Twenty four Members in the time of Sylla's Dictatorship . They were said to be Instituted by Romulus , who himself was a very expert Augur . It was their Office to Prognosticate future Events from the flight and chattering of Birds , to inspect the Entrails of Beasts , and interpret Dreams , as also to make a Judgment of Prodigies and Monsters , of Tempests , Thunders and Earthquakes : To explain Oracles and the Prophecies of the Sybills . They were also Judges of the Election of Magistrates , in so much that the Dictators , Consuls and Praetors , with other Officers of greatest Power , were oftentimes depos'd by the Augurs , if their Promotion did appear to be Un-canonical and Defective ; also they could dissolve their Assemblies , and suspend Proceedings , if things appear'd inauspicious . Moreover they held their Office for Term of Life , whereas the Pontifices might be degraded from the Priesthood for divers Causes . No wonder then if the greatest Magistrates were ambitious of this Office . Fabius Maximus is said to have held the Augurship Sixty two years unto his Death ; and Julius Caesar when he usurp'd all the great Offices upon his subversion of the Common-wealth , assum'd also that of the Augurship , as appears by the Lituus on his Money . The Augurs were us'd to make their Observations sitting , and wore a Veil upon their Heads , and were cloath'd with a long Robe or Vest of Purple and Scarlet . He had also a crooked Staff in his Hand , and winding at the end like a Rams-horn , call'd a Lituus , with which he markt and quarter'd out the Heavens into several Regions : After this a Victim being slain , he recited certain Forms of Prayers or Verses , and then with Eyes directed towards Heaven , he applied himself with a profound silence and attention to make his Observations , and for the better performance of these Rites , the Augurs ever made choice of the open Campaign , and of the fairest days , least their Observations should be obstructed by the Winds and Clouds . Neither was it lawful for all the Augurs , but only for the President of the College , to make a Judgment from the Phaenomena of Heaven .

Religious Functions amongst the Romans were generally these Three . First , Sacrifices : Secondly , Lustrations : and Lastly Supplications . The Sacrifices were of two kinds ; First , those by which they enquir'd into the Will of God by Observation of the Entrails , and these might be call'd Exploratory : Next such , where the Life of the Beast was Consecrated to God , and this kind of Sacrifices might be call'd Animal , and might be term'd also Expiatory , since by these they endeavour'd to appease the Anger of their Gods ; though they were sometimes offer'd up also to make them Propitious ; and sometimes also as Testimonies of Gratitude . Each God had his peculiar Sacrifice . To Jupiter they offer'd a whole Bullock without blemish , or any Spot of Black , and such as had never been yok'd , though the Greeks were wont to Sacrifice a Ram. The Bull was Sacrific'd to Apollo , Mars , and Neptune , as a Goat to Pan ; a Lamb to Juno , a Hart to Diana , and a Dove to Venus . To Ceres they Sacrific'd a Sow great with young ; which kind of Sacrifice was called Amburvale ; for at such time as the Corn and Fruits began to be ripe , they led the Sacrifice thrice about the Fields , all the People following and singing certain Verses suitable to the Occasion ; where one also was appointed to Celebrate the Praises of Ceres by a solemn Hymn and Dance , and when they had made an Offering of Wine , Milk , and Honey , they kill'd the Sacrifice .

This seems to have been the Course and Method of their Sacrifices . Such a Beast being chosen out as was without Defect and Blemish , yet they cast Fruits upon the Head of it , as also Meal temper'd with Salt and Water . This Composition was called Mola ; from whence it was , that he who Sacrific'd was said to Immolate ; Moreover he sprinkled Frankincense betwixt his Horns : This being done , the Victim was said to be mactata ; that is , duly prov'd and prepar'd . Being brought to the Altar , and before the Wine was pour'd on it , the Priest sipp'd some of it in a little Dish of Wood or Earth , called Sympulum , offering the same to those who were round about him , that they might drink also . This Ceremony was called Libamen , as was that which follow'd , viz. When the Priest plucking only the Hairs that grew betwixt the Horns of the Victim , cast them into the Fire ; afterwards turning himself towards the East , ( for they ever Sacrific'd in the Morning with regard to the Rising Sun ) he softly drew his Knife over the Back of the Sacrifice , from the Head to the hinder Parts . These Ceremonies being over ( which were called Prelibations ) the Priest commanded the Ministers who stood by ( who were called Cultrarii , and sometimes Agones ) to Immolate ; that is , to kill and flay the Sacrifice , which being done with many Ceremonies , the Priest strictly examin'd the Entrails , which he was not to touch with his Hands , but with some Hallowed Instrument appointed for that purpose : And if they found all things prosperous , they did cut off some part or Portion of the Members or Bowels , which were called Primitiae ; which being sprinkled with Flour , were offered to the Sacrificer ; who burnt them upon the Altar ; what remain'd of the Sacrifice was boil'd or roasted , and eaten by those who assisted at it : Tho sometimes all was burnt upon the Altar . Moreover they had a special Regard to this , viz. Whether the Beast came willingly or unwillingly to the Altar , looking upon the latter as an Omen of ill Presage , and that it was not acceptable to the Gods . All their Sacrifices were accompanied with Prayers and Hymns , in Honour of the Deity to whom they offer'd them : which Hymns or Verses had several Names . That in praise of Apollo , was called a Paean , or Prosodia ; of Bacchus , Dithyrambus ; of Venus , Eroticus , &c. All which were accompanied with Musick , and sometimes with Dancing .

'T is worth our notice to consider with what preparation the Priests address'd themselves to these solemn Sacrifices ; they purified themselves with Water , and for some time before abstain'd from all sorts of Flesh , and the use of Venus . Tho amongst the Greeks , many times , none were suffered to perform these Sacred Functions , but such as liv'd in Celebacy : The Priest when he offer'd was attir'd in a long White Robe , and wore a Veil ; and at such time as he was about to enter upon any Sacred Function , he endeavour'd to purge himself by a Confession , and to express his Sorrow and Penitence , not only by Words , but in the Humility of his Looks , having his Eyes fixt upon the Earth : whereupon the Officer or Praeco , cry'd aloud [ Hoc age ] thereby requiring all the People to be attentive to what they were about , and to keep silence : And so much briefly for their Sacrifices .

Their Lustrations , Expiations , or Purifications , were generally of Two sorts : First , By Ablution or Sprinkling of Water : Or , Secondly , by Fire , which was no other but Censing : and this was done several ways ; either by the Leaves of Bays , Vervein and Myrtle cast on burning Coals ; or chiefly by Sulphur , and a piece of Pine-wood , in manner of a Torch , which was called Taeda ; which by reason of its Rosin burnt easily , and yielded a kind of Perfume or Smoke , ( like that of Frankincense ) as did also the forementioned Leaves ; to which Smells they also attributed a purifying Virtue . Sometimes they us'd Oil and Pitch together with Sulphur : And sometimes the Lustration also was made by Sacrifices : All which kind of Rites and Ceremonies were us'd on divers Occasions , and applied almost to every thing . But the Ceremony especially , with which Rome was lustrated every Five Years , was a thing of great Pomp : This was perform'd in February ; ( so call'd from Febrius , who presided over the Lustration , to whom also they offer'd a Sacrifice , ) at which time the Censor , in the greatest Assembly of the Magistrates , invok'd the Tutelar Gods of Rome , with solemn Forms , viz. That they would defend the Empire , their Cities , Temples , and Waters from dangers ; that they would be assisting to them in times of difficulty , and avert Calamities : Vowing also something at the next Lustre ; and then made their solemn Procession about the City and Suburbs in this following Order : First went the Pontifices ; after them the Flamines , and Augurs , with other Inferior Priests : After these march'd the Vestals ; then the Septem viri Epulorum , or those who had the charge and ordering of the Pontifical Feasts , who were followed by the Quindecim viri Saliorum , or the Masters of the Sacred Rites ; together with the Senators and Common People . And so scrupulous were they in their Ceremonies , that if an Owl or Wolf came at any time into the Capitol , the City was presently to be Lustrated , or purg'd by a Torch and Sulphur , and this was called Victima Amburvalis .

Supplications amongst the Romans were also solemn Processions , and not much differing from their Quinquennial Lustrations ; only the latter was fixt to a certain Revolution of Years ; whereas their Supplications were indicted upon some sudden and extraordinary Emergency ; and they were of two kinds : First , Imploratory : Secondly , Gratulatory . Their ordinary Supplications lasted only Nine Days , and were called Novemdialia : But besides these , they made general Supplications at such time as they engag'd in any Foreign War , or when they were upon the defence of their Country , their Temples and Religion . Many times they had recourse also to Supplications for the appeasing of the Gods , as upon the Apparition of Two Suns , or of Comets ; as also in case of Earth-quakes , furious Tempests , Showers of Blood , and extraordinary Inundations of Tyber ; or when the Temples and Publick Edifices were struck by Lightning ; or upon any other Prodigy of this Nature . The Pontifex Maximus , with the other Sacred Orders , began the Solemnity , and were followed many times by the Senators , with their Wives and Children , together with the several Tribes : the young Men , Virgins , and Matrons also had their place and share in the Ceremony , crown'd with Garlands , and with Laurels in their Hands , they sang certain Verses in a low and humble Voice , by which they implor'd the Mercy of the Gods ; and so they visited the Capitol and Temples ; but especially those Sacred Chappels , in which were the Lectisternia , or Pulvinaria ; that is , Beds of Repose for the Gods ; which Beds were most richly adorn'd , and had for their Pillows little Bundles , or Tossels of Vervien ( a Plant of most Sacred use amongst the Romans ; ) which Lectisternia also were raised on high , and overlook'd the Altars . The chiefest Beds of Majesty were for Jupiter , Vulcan , and Minerva , because these Three were chiefly look'd upon to have the Power of the Thunderbolt .

The other sort of Supplications were Gratulatory , much like our Jubilees , where all the Orders , both of Men and Women , whether Sacred or Civil , and cloath'd in their richest Ornaments and Habits , made like the Solemn Processions in visiting the Temples , and offering up their Thanks by singing of Hymns , Perfuming the Altars , and making of Feasts , with other Marks of Publick Joy ; which Supplications lasted for many Days , and were granted upon the Account of some signal Victory , or for the good Success in their Wars , or any other publick Undertaking . Julius Caesar having fought prosperously in subduing the Gaules , obtain'd Supplications , or a Jubilee of Sixteen Days . Brutus , after he had the better of Marcus Antonius in the War of Medena , obtain'd a Jubilee which lasted Fifty Days : One also of the like continuance was indicted by Cicero in the Senate , at such time as the War was prosperous to Octavius . These Supplications were always made during the Absence of the General , for whose sake they were granted , excepting that of Cicero ; for whom , tho present , a Supplication was indicted , in consideration of the great Service he did in defending the Commonwealth from Catiline's Conspiracy . In short , These Supplications were usually the Preludes of Triumphs : Forasmuch as they for whom Supplications were decreed , whilst they were employ'd abroad in the War , obtain'd a Triumph at their Return when the War was finish'd .

The Religion of the Greeks was much the same with that of the Romans ; for they had the same Deities , and almost the same Rites and Sacrifices . From whence also we may proceed to take a transient View of the Rites and Ceremonies of the Jews , which consisted also in several Orders of Priests , Sacrifices , Lustrations , Jubilees , Feasts , &c. only they differ'd in the Object of Worship , adoring the One True and only God , to whom they erected one only Temple at Jerusalem , where they perform'd their Solemn Functions : Tho they had their Synagogues or Sacred Assemblies also every where wherein they taught and preach'd , and did some lesser Rites . Their observation of the Sabbath , as also Circumcision , were the more distinguishing marks by which they differ'd from all the World . Tho the latter we find to have been observed also by the Ishmaelites or Arabians , as descending from Abraham .

The Priesthood was ever held amongst all Nations in great Esteem , which they express'd chiefly by honouring the Persons of those who attended on it with glorious Titles , splendid Ornaments , plentiful Maintenance , large Exemptions and Privileges , and with all External Marks of Observance and Veneration : If we do not find the same in the Age we live in , this in some measure possibly may be the fault of the Persons themselves ; many of which being of despicable Parts and Extraction , of uncultivated Behaviour , and of Sordid , Covetous , and perhaps Scandalous Lives , cast a Cloud upon the Function : and had they liv'd amongst the Heathens , they would have been thought worthy of no other Priestly Employment but that of butchering the Beasts ; which yet seem to be much more innocent and gentle . Tho it be very probable also , that as Men decline in their Morals , and all Sentiments of Piety , so they think to extenuate their Enormities , by exposing the Priests to the same Contempt under which they have brought themselves by their degenerate Lives ; which in all likelihood will let in Atheism . For when Men have a true Belief of the Religion they profess , they cannot but shew a suitable Respect for those who are the Instruments of conveying to them all the Benefits and Blessings of it . However it be , a few particular Deviations cannot destroy universal Maxims , no more than the Heavens can be said to be impure and corruptible , from a few falling Meteors , or some smoaky Comets . The Body of Men through all Age and Regions of the World , have ever held Religion in high Veneration , as in some short measure hath been already delivered . So that to use the reasonings of Tully , the Perswasion Tuscul . Quaest. lib. 1. Men have of Religion , and of the Divine Nature is not founded upon any Conference and Consent of men , nor derived from any Laws and Sanctions whatsoever : But the general Concurrence of all Nations in the belief of any thing , can be nothing else but the Law of Nature . And consequently hence it was , that many of those Ceremonies in use amongst the Gentiles , were in use also amongst the Primitive Christians , and may still be retain'd in the Church , as being of great signification , and such as serve to express mens inward Sense and Veneration of the Divine Majesty .

Having thus took a transient View of some Religious Practices amongst the Ancients , I now return into my old Road ; where I shall endeavour to make a more strict Enquiry of the Truth and Verity of Religion . Which that we may the better understand , I shall reduce Religion to these Two Generals , Natural , and Reveal'd . By Natural Religion I understand such Nations as Contemplative and vertuous Persons have arriv'd to by the light of Natural Reason . By Reveal'd , I understand only such Religions as are at this time in Vogue , and were pretended to be authorized by an immediate Voice from Heaven : 'T is true , all the Ancient Founders of Religion pretended also to Revelation : But their Religion being Conversant about false Deities , and being extinct long ago , I shall now consider such different Religions as at this Day divide the World , and have the True God for the Object of their Worship , by whom also they believe it was reveal'd ; and they are these Three : the Jewish , the Christian , and the Mahometan .

CHAP. XIV . Of the Jewish Nation and Religion .

IN the Jewish Religion there are Two things to be considered ; its Authority , and its Duration . First for its Authority : To us who are educated in the belief that the Old Testament is the Word of God , there is no place left for any Doubt or Question : So that in this Point , both Jews and Christians agree together . But then were we to dispute with the Gentiles , such as Porphyrius , Jamblicus , Celsus , and the rest , who denied the Divine Authority of the Scriptures ; we must have recourse to other Medium's , and such to which these Dissenters would stand . Leaving therefore the Testimonies which the Scriptures themselves give of their own Authority , we shall find the validity of their credit demonstrable from such Circumstances and Natural Influences of Reason , as the most obstinate Sceptick cannot possibly withstand . The Proofs which I shall bring for the Authority of the Jewish Religion are three . The first is taken from a Consideration of the Jewish Nation in General . The Second from the Authority of the Old Testament . The last from the Certainty of its Predictions .

And first for the Jewish Nation : 'T is well known , that as they were the least , being confin'd to a narrow Tract of Ground , not exceeding One hundred and twenty Miles in length , and Forty in breadth ; so were they a People of gross Intellectuals , compar'd with the Egyptians , Syrians , and Babylonians , who surrounded them : They were not any way addicted to the Philosophy of the Greeks ; nor to the Ancient Learning of the Chaldeans ; nor any way curious in Mechanical Inventions : They were not dignified or distinguished by Titles , but liv'd contentedly , and in a state of Equality , each within the limits of his own Tribe , improving their Patrimony by all Methods of good Husbandry in manuring the Earth , and living frugally . From whence it appears plainly , that a People of this Genius could never invent such a Religion as should have the one only God , the Great Creator of Heaven and Earth for the Scope and Object of their Adoration . Neither could they receive Notions of this Nature from any of their forementioned Neighbours ; it being known to all the World , that all the Nations round about them were gross Idolaters , and held no conformity with the Jews in their Rites and Manners of Life .

We have a Description of the Perfection and Purity of their Religion in the best of Heathen Authors : For Tacitus Tac. lib. 5. histor. tells us , that the Jews worshipped one only Deity , mente sola ; detesting those as prophane who represented the Gods under the gross Shapes and Images of Men ; believing the one Supreme God to be Eternal and Immutable . But whatsoever their Belief was , we find their Practice to be many times very degenerate .

For our better illustration therefore of this Argument , 't will not be amiss to take a short view of their Dispositions and Actions , as they are represented to us in their own Acts and Monuments . The Jewish Nation were a People separated from the rest of men , by many signal Favours and Prerogatives . They had lain almost Four hundred Years under the Yoke of Egypt ; till at length ( God remembring his Promises ) does raise them up a Deliverer , Moses ; who by many Wonders rescu'd them from under the Hand of the Oppressor . As for Pharaoh and his Host , he overthrew them in the Red Sea : And 't was but meet they should be overwhelm'd in the Waters , who were first drown'd in Security and Impenitence . But for Israel to forget God , that God who had done so great things for them , was as Prodigious as their very Deliverance . They left Egypt , 't is true , but yet they still continu'd in the Land of Darkness , and were harder than the Rock which obey'd the Rod , and yielded Waters to quench those Heats which their own Lusts had first kindled . They resisted the Lord their Deliverer , in their Murmurings against Moses and Aaron . Nor did they only contend with Moses their Civil Governour ; but they sought the Priesthood also , saying , Ye take too much upon you , seeing all the Congregation is holy , every one of them . And strange was their Presumption , when they knew no other way to make an Atonement but by committing Sacrilege , I mean by offering up of strange Fire , such as made them both Priests and Sacrifice : And as tho all remembrance of the Judgment , had been buried with Korah and his Company ; they offer'd a fresh Indignity , saying , Ye have killed the people of the Lord : Insomuch that God slew 14700 of them in a Moment . To be short ; whosoever takes a Prospect of their Forty Years Pilgrimage in the Wilderness , shall find it to be chequer'd with Provocations and Judgments ; and altho they melted in the Furnace , yet they return'd to their former Temper when the heat was over , and became more hard and impenetrable by being wrought in the Fire . Nay , when they were reduc'd to that state of Government , under which they were likeliest to subsist , as being at the greatest distance from Divisibility , I mean a Monarchy ; yet then , I say , when in the most flourishing state , and in the most hopeful way to obtain stability , we find them at the same time turning Apostates from God , and Rebels to their Prince .

To proceed then ; when of all the Tribes , scarce the tenth part ( which in all things else was consecrated to God ) became Followers of the True Religion : 't was not long before that began to revolt , and to turn away from the Truth : For 't is recorded of the days of Rehoboam , that Judah did Evil in the sight of the Lord , and that they provok'd him to Jealousie , with the sins they had committed above all that their Fore-fathers had done : For they also built them High-Places , Groves and Images on every high Hill , and under every green Tree ; there was not a Mountain but had Altars on it , and those Altars almost as many and various as the Stars of Heaven , to whose Worship they were erected . How often did God send to them by his Prophets , by his Judgments , and by his Mercies ; but all in vain ; neither the one nor the other could perfect their Recovery ; and what was yet worse , instead of turning to their God , we find them flying to the Assyrians , to that Idolatrous People to be heal'd and cur'd of their Wounds ; like the dying Hart , which went to the Covert for shelter , from whence came the mortal Arrow . Nor did this Contagion overspread the People only , but many times their Kings , and sometimes their Priests were infected with the Leprosie ; all which Disorders at last found an end in the Ruin of their Temple , Sanctuary , and City , together with the loss of their Ark , and of all other Sacred Relicks and Monuments , whatsoever ; all their Princes , Priests and men of Note , being loaded with Irons , and carried away like Slaves into dreadful Bondage and Captivity . Nay , after they were miraculously restor'd in the beginning of Cyrus his Reign , we find them exposed to great Difficulties , and engag'd with Potent Enemies in their resettlement ; which indeed was rather a new kind of Combat than a Restauration ; for it was Fourscore years and better before the Temple and Walls of the City were repair'd ; and not long after 't was , that they were assaulted by dire Persecutions , under the Greeks , who liv'd in Syria , as appears in the Acts and Records of the Machabees : After which time they fell into divers Factions and Disorders , even to the Birth of Jesus , after which shortly follow'd their final Extirpation .

Now let us put all this together , and then let us make a Judgment of the whole . The Jews we see were a handful of People , separated from all the World by Language , Rites , and manner of Life : They were generally of heavy Capacities , obstinate and most prone to Idolatry , their Kings also and Rulers being most of them Vicious and Idolaters ; in Times of Peace easily drawn away to follow the Superstition of their Neighbours , and at length broken to pieces by a miserable Captivity ; and even the scatter'd Fragments of their Nation batter'd by a continual series of Calamities , and irrepairable Disorders . And yet notwithstanding all these disadvantages , we find their Religion to have been miraculously preserv'd for the space of Fifteen hundred years : For the Law of Moses was never abolish'd , nor any new Rites introduc'd by the solemn Decrees of the Sanhedrim ; so that there was still the Face of a Church , and Men rais'd up in an extraordinary manner to support the same by their exemplary Lives and seasonable Instructions ; all which could not be but by the singular and special Power of Almighty God , when for so long a Tract of Time all human Means universally conspir'd to the utter Ruin and Extirpation of it .

CHAP. XV. Of the Authority of the Old Testament .

THE Divine Authority of the Books of the Old Testament , in which the Jewish History and Religion is contain'd , may be demonstrated first from the Matter and Manner of their writing ; next from Records of human Antiquity . And First , The Old Testament has singular Advantages above any other Works and Writings whatsoever , in respect of its Antiquity : It begins with the Creation of the World , with a short account of the Antidiluvian Times , down to the general Deluge ; after which time it shews the Re-settlement of Mankind ; as also what Nations were of greatest Antiquity , and then comes more particularly to the Ancestors of the Jewish , and describes the plainness of the first Ages in the Lives and Manners of their Patriarchs : From thence it descends gradually to the Time of the Jews settling in Egypt in many delectable Passages , with some account also of the Neighbouring Nations . During their abode in Egypt we have little Account , till such time as Moses appear'd , to whom the Law was given . From Moses downwards we have a more large and accurate History , distinguish'd by several Successions of Judges and Kings ; and the years they govern'd reduc'd to certain Periods of Time , even to the Babylonish Captivity ; we have a particular History also of their Re-settlement ; and after some intermission , we have an Account of their Actions under the Government of their High-Priests , during their Wars with the Greeks . Not long after which Time followed the Birth of the Messiah . In short , the Acts and Monuments of the Old Testament are of that Antiquity , that even the first Historians amongst the Greeks , as Herodotus and Thucydides flourish'd but about the time of Esdras , who was one of the last amongst the Jewish Writers .

In the next Place , these Sacred Books have a singular Advantage above all other Writings whatsoever , whether we consider the great variety of Matter contain'd in them , or the Stile in which they are writ . The Stile is for the most part very plain and obvious to all Capacities ( as Books of this kind ought to be ) but withal it speaks with that Gravity and Authority , as becomes Divine Oracles , not insinuating its Precepts by Rhetorical Arts , but enjoyning them by a kind of Majesty and severe Commands ; and yet we have some Descriptions ( especially amongst the Prophets ) made with that liveliness of Representation and grandeur of Expression , as far exceeds the Raptures of our Modern Poets , or those of former Ages . What Strains of Wit can draw such an Idea of a Glorious Combatant as that we meet with in Isaiah cap. 63. in the Description he gives us of our Saviour's Bloody , but Victorious Conflict upon the Cross . Who is he that cometh from Edom , with died garments from Bozrah ? this that is glorious in his apparel , travelling in the greatness of his strength ? ( Answ. ) I that speak in righteousness , mighty to save . ( Quest. ) Wherefore art thou red in thy apparel , and thy garments like him that treadeth in the Wine-press ? ( Answ. ) I have troden the Wine-press alone , and of the people there was none with me : for I will tread them in mine anger , and trample them in my fury , and their blood shall be sprinkled upon my garments , and I will stain all my raiment . And I looked , and there was none to help ; and I wondred that there was none to uphold : therefore mine own arm brought salvation unto me , and my fury it upheld me . And I will tread down the people in mine anger , and make them drunk in my fury , and I will bring down their strength to the earth . Can there be form'd a nobler Image of a Conqueror , dapled with Blood , wreeking with Revenge , and panting and bestriding his prostrate Enemy in the sight of two Armies ? How far short of this is Aeneas's Character in his Combat with Turnus , describ'd by Virgil ? So that Angelus Politianus shew'd a singular delicacy , or rather a critical weakness , in neglecting to read these Sacred Compositions , for fear of debasing his Stile ; whereas Marsilius , Ficinus , and John Picus Mirandula , Men of greater Parts and Learning , delighted in nothing more than in the study of them .

If we consider the variety of Matter treated of in these Sacred Writings , there is no Collection under Heaven can compare with them ; what excellent Observations and Instructions have we for Morality in the Books of Ecclesiasticus ; which without an Hyperbole , may be said to be the best in that kind in the whole world , as reaching to all the Circumstances of Life . The Books of Solomon must tell a Heathen , that he was a Man of vast Knowledge : His Canticles shew him to have been a Man of a most pregnant Fancy : His Ecclesiastes seems to have been a Discourse by way of Dialogue betwixt Wisdom and a Sensual Nature : But his Proverbs do declare him to have been both Good and Wise , and were writ probably before he was Corrupted . The Books of the Prophets shew that they were writ by Men of intrepid Resolutions : They reprove without Flattery , and touch the Affections to the quick , breathing always an Ardent Zeal for Vertue , and for the Glory of Almighty God . And as for the Book of the Psalms they are a kind of Poem , and they must be confess'd of all Hands to flow from an inexhaustible Fountain of Piety and Devotion , and teach us how we may Address our selves to God under the several Forms of Confession , Petition , Supplication , Thanksgiving , Vows and Praises : And truly , had David been inspir'd with a Human Spirit , he would have employ'd his Poetick Fancy in illustrating some Passages of his own Life , viz. His Fights and Victories as a Warriour , and particularly his Engagement with Goliah , would have afforded noble Matter for an Heroick Poem ; or else as a Courtier he would have Compos'd some soft Pastoral or Madrigal , containing his Amours with Bathsheba ; or as a Friend , he would have exercis'd his Fancy about his more Innocent Love and Affection for Jonathan . But we find nothing of this Nature ; his Subject always is Divine , one while as a Suppliant or Penitent , another while as an humble Petitioner ; anon with Strains of Gratitude , and in Heavenly Raptures , he addresses himself to his Creator , and Celebrates the Praises of Almighty God , by recounting his Wonders and Mercies , his Comforts and many Deliverances ; all which cannot but shew , that they were dictated by another Spirit , and kindled by a purer Fire , than what commonly sparkles in the gay Fancies and Inventions of Men. As for the Historical Books of the Old Testament , we have touch'd upon them already ; and we may say of the whole Book or Collection of these Sacred Writings , that 't is like the Manna it speaks of ; it is Food to every Palate , such as does not nauseate , but has a rellishing Taste of every thing , and creates an Appetite : And 't is worth our Observation , that let a Man read these Holy Writings with all attention imaginable , yet when he comes to read them again , he shall discover some things of which he was ignorant before , though he repeat the Section of them to the very end of his Life ; which shews that t is a Spring which is inexhaustible , and that the more we drink of these Waters , the more we thirst ; from whence it is , that the Wisest and most Learned Men have addicted themselves most to the reading of these Books , the nearer they drew towards their End , which shews also , that 't is their Nature to lead Men forwards towards a State of further Perfection .

Another thing which shews these Books to be of Divine Inspiration , is the manner of their writing . Turn over all human Histories whatsoever , and we shall still find it to have been their grand Scope and Design , to magnifie their own Nation , and to represent their Actions with all advantageous Characters imaginable , to applaud their own Customs and Manners , and to avouch the Justice of their Dealings : But 't is otherwise in these Sacred Writings ; the Pen-Men of them are in nothing more copious , than in shewing the Blemishes of their own Nation , their Apostacies , their Idolatrous Dispositions , together with the notorious and scandalous Lapses and Relapses of their Kings , though held in never so great esteem for Power and Goodness : And this certainly is an Invincible Argument , that they did not in their Reports proceed upon Natural and Human Considerations , but as it was dictated to them by a higher and more noble Impulse , and contrary to the Genius and Temper of that Nation , who in reality were as Vain , Self-admiring , and Unconstant as any other People upon the Face of the Earth . 'T is beyond my Power to answer such Difficulties as occur in the Old Testament , touching the Jewish Genealogies and Chronologies , together with some Customs and Passages , as seem strange to us of this Age , since we find the like , and greater , in the Writings of all prophane Authors , though never so well digested ; or perhaps God Almighty might on purpose suffer some Passages to be obscure and seemingly Repugnant to our Understandings , the better to subjugate our Reason to Faith , which is a more excellent degree of assent , because it resolves it self into the absolute Authority and Veracity of the Proponent without hesitance , or any dependance upon our own feeble Notions .

In the last Place , the Divine Authority of these Sacred Writings is legible in the Acts and Monuments even of Human Antiquity ; so that the most polite Writers amongst the Ancients , did light their Candles from this Sacred and ever burning Lamp . Virgil and Ovid borrowed out of Genesis , their History of the Worlds Creation , which they improv'd , or rather debas'd by their Poetick Fictions . Iapetus the Father of Prometheus , and by whom the World was Re-peopled after the Flood , was no other but Japhet , whom the Poets feign'd to be the Son of Coelum and Terra ; that is , to have had his Extraction from God . The Ogygian and Deucalion Floods were Poetick Fictions deriv'd from Noah's Deluge . Plutarch Plutarch . lib. quod Bruta ratione utuntur . makes mention too of a Doves being sent out of an Ark by Deucalion , to discover the Abatement of the Waters . The Giants climbing up to Heaven , was taken from the building of Babel : we find also whatsoever occurs in the Fragments of Prophane Writers of greatest Antiquity , to square with the Accounts we meet with in the Jewish Monuments . The Egyptians and Chaldeans were ever held amongst prophane Authors , to have been the most Ancient of Nations ; and we find the same in Scripture also . The History of the burning of Sodom has left indelible Marks of its verity in the Bituminous Waters , and noisom smells of the Lake adjoining , which is so stinking and poisonous , that nothing can live in it , as appears even at this very day ; as also in the Fruits which grow near that accursed Place , which though most beautiful to the Eye , are easily crumbled to Dust and Ashes , as Morney du Plessis a a Morn . cap. 26. de Verit. Rel. proves out of Galen , Strabo , Solinus , and others : The same thing is affirm'd also by Tacitus . The departure of the Children of Israel out of Egypt , under the Conduct of Moses , with many other Passages of the Old Testament , are mention'd by b b Justin . lib. 36. Justin , as also by c c Lib. 5. Hist. Tacitus , though with some depravation . The simplicity and plain Pastoral Life , together with the Habits of the Patriarchs are much the same which we meet with in Homer , ( who liv'd a little after the time of David ) in his . Descriptions of the Age and Men of which he wrote ; and even the Feasts of the Gods consisted of no other Dainties than Bread and Wine . The Temple of Solomon was so famous throughout the World , that it gave the denomination to the City it self , which is called Hierosolyma , quasi Hieron Solomonis , or the Temple of Solomon . And even at this very day , the great Emperor of the Abyssines , or of Ethiopia , ( called Prester John ) with all the Natives of that vast Country ( though Christians ) still retain Circumcision , not as brought thither by the Eunuch , who was Baptiz'd by St. Philip , but in Memory of their descent from the Queen of Sheba , whom Solomon treated not only at his Table , but at his Bed also ; so that amongst other proud Titles of that Emperour , he glories most in stiling himself the Son of Solomon and of David .

The Memory of the Ten Tribes , who were at several times carried away Captives by Teylath , Phalastor , and Salmanastor , into the Desart and Nothern Parts of Media , is preserv'd to this very day in the Tartars , who ( 't is certain ) are descended from the Jews , who were dispers'd by the Medes their Conquerors ; for the Colchians , who were the Progenitors of the Tartars , as Herodotus tells us , Herod . lib. 2. were Circumcis'd , tho' the Name of Tartar was not considerable , nor known till about the year of our Lord 1200. at such times as Givigi their Captain began to over-run the World with his Barbarous Multitudes . However so it was that they still retain'd Circumcision even long before they ever heard of Mahomet , and upon that account they embrac'd his Doctrine with less difficulty , as agreeing with them in that Custom . All which is further yet Confirm'd , for as much as the Name of Tartar , or Totar ( as some report ) does in the Syriack Tongue signifie [ derelict , ] from whence it comes also ; that there is at this day such a great Number of Jews in Russia , Salmatia and Lithuania . To conclude this Point , whosoever shall survey Matters impartially , cannot but observe that Orpheus , Musaeus , Pythagoras , Plato , and the rest of the Ancient Worthies , Copied their Divinity from the Jewish Reports ; since we read still , that they went into Egypt for their improvement in Knowledge , where the Acts of Moses , as they were of lasting Remembrance , so the Israelites too were their nearest Neighbours , and who for many Exigencies had a constant Correspondence with that Nation .

The Third general Argument to prove the Authority of the Old Testament , as also the Truth of the Jewish Religion , is drawn from the certainty of its Predictions : For Instance , Jacob upon his Death bed , Gen. 48. in Blessing Joseph's two Sons , contrary to the order of their Birth-right ; and as they were presented to him by Joseph , crossing his Arms , lays his Right-hand upon the Head of Ephraim the younger Brother , and gives him the Preeminence in his Blessings : Nor did he do this by chance , but by assisted and steddy direction ; for though he was decrepid and his Eyes dim , yet had he a clear foresight of what was to come to pass Six or Seven hundred years after his death , Prophesying the future Greatness of Ephraim , which we find verified upon the Revolt of the Ten Tribes , of which Ephraim was the Head ; for Jeroboam their first King was of the Tribe of Ephraim , as also many of those Kings who succeeded him , and Samaria the Metropolis , in which the Kings of Israel resided did belong also to Ephraim . To this we might add some other Predictions of like certainty , which for as much as they respect the prefixt Duration or Period of the Jewish Government and Religion , come more properly to be consider'd of in the following Chapter .

CHAP. XVI . The Jewish Religion to have its Period upon the coming of the Messiah .

WE have in some measure seen already of what Authority the Jewish Religion was , the just extent whereof will yet further appear , if we have regard a little to the Scope and End to which it was directed , viz. The Birth of the great Messiah , even Jesus Christ the Saviour of the World ; and for this purpose let us a little consider the Nature of those Rites and Institutions , of which the Jewish Religion did consist . Their Circumcision , Aspersions , and other Lustrations , could in themselves have no Virtue to expiate Sins , and purifie the Souls of Men ; if so , Sanctity might have been purchas'd at an easie rate . That vast Number of Offerings and Sacrifices smoaking always before the Temple , could hold no proportion with the State of Men , or with the Nature of God , who being a pure Spirit , and merciful towards all his Creatures , could not be delighted with the Blood of so many harmless Animals , no more than the same Blood could cleanse anothers Infirmities ; and such as were of a Spiritual Nature , indeed naturally they must seem to encrease the Stain , and to make the Guilt to be of a deeper Tincture .

And for this purpose , let us imagine our selves to have been present at some of those Solemnities . What Entertainment can our Ears meet with in the doleful Bellowings of so many Beasts of all kinds , then ready to be murder'd ? What Spectacle of Horrour must it needs have been for our Eyes to behold such a Prodigious Number of Levites truss'd up to do Execution , wreeking their Hands in the Bowels of Beasts , with their Knives dropping Blood , and their Frocks bespatter'd with Gore , and polluted with Dust , Sweat , and such like Ordure as must attend such a general Butchery ? What Nidour must it be which must affect our Sense of Smelling from the broyling of so much Flesh on the Coals , and from the Steams and Fumes arising from an infinite Number of Pots and Spits , of Caldrons and Frying-Pans ? insomuch that all the Stalls , Shops and Chambers of the Piazza , and the adjoyning Buildings of the Temple ( which must needs have been exceeding many ) seem'd nothing but one monstrous Theater of Blood , Shambles and Sculleries . To all which Heats arising from such a vast Number of Fires , let us add those of the scorching Climate , especially in the Summer , which was the Season appointed for these Solemnities , together with the Inconveniencies and Distempers , which must needs follow such an Immense Throng of People , and we may easily imagine , that they were almost poison'd in all their Senses , and that the noysomness of the Offerings was as great as that of the Sins which occasion'd them , and that such a mixture and medly of things , so Displeasing , Painful and Unnatural , was sufficient to render all , both Actors and Spectators , but one great and dreadful Sacrifice .

All these Circumstances could not but affect such as were Piously dispos'd , with a detestation of their own sinful Natures , for whose sake they were Instituted ; but much greater must their Horrour have been when once they apprehended , that all these Bloody Performances , were only as so many Types of that one Real and Tremendous Sacrifice , which was to be accomplish'd in the dolorous Agony and Death of the Great and Innocent Messiah , God and Man , in his most opprobrious and painful Sufferings upon the Cross . Doubtless God Almighty had reveal'd something of this Nature , to some of the more devout and knowing Jews , though the Generality look'd no further than the visible and external Rites , which could in no measure purge away Sin , but in Virtue of that Immaculate and Supernatural Victim , which was to endure for all Ages , and of which the Lamb of the Passover was a pregnant Symbol , as we shall see hereafter . No , no , these Sacrifices in themselves could have no purging nor atoning Virtue , nor could they in their own Natures be acceptable to God : For thou delightest not in Sacrifice , says David , Psal. 51. else would I give it thee ; thou delightest not in Burnt Offerings . The Sacrifices of God are a wounded spirit , a broken and a contrite heart . And upon this account it was , that Obedience was better than Sacrifice ; and that we read so often of the Sacrifice of Righteousness , Praise and Thanksgiving : Hence it was also , that the Circumcision of Lips and Heart , that is , a purity of our Works , Thoughts and Affections , are so often press'd in Scripture . The Blood of Bulls and Goats could never Hebr. 10 take away Sins , nor could their Sacrifices perfect the comers to them , for as much as they were only Shadows of good things to come : all which , and many more Observations of this Nature are press'd at large by St. Paul against the Bigots of the Jewish Laws ; shewing also the true and legal Cessation of them upon the coming of Christ : which thing also was actually accomplish'd , as appears by the State and Circumstances of the Jewish Nation to this very day .

From the Jewish Rites and Sacrifices , let us proceed to their Predictions : the first shall be that of the Patriarch Jacob in the Benediction of his Sons ; where speaking of Judah , he says , The Scepter Gen. 49. shall not depart from Judah , nor a Law-giver from between his Feet , until Shiloh come ; and unto him shall the gathering of the Nations be , &c. For the better understanding of which Passage we are to note , that Shiloh was a Mountain where Vide Morney du Plessis , cap. 29. de Veritat . Relig. Christ . the Ark of the Tabernacle was kept , and where the Children of Israel for a long time went up to worship before the Temple was built : and Shiloh in this Sense may signifie the Worship of God ; tho the Grammatical signification of the Word is ( who shall be sent ) and then the Sense is this , The Scepter shall not depart from Judah , until he come who shall be sent ; which even the Jews themselves understand of the Messiah . In this Prediction 't is plain , that Jacob was guided by the Spirit of God : For by the Course of Nature , Reuben , Simeon , and Levi were before Judah . This Prediction also was made by Jacob 600. years before the Regal Power fell into the Tribe of Judah , where it continued till the Captivity and afterwards : For Zorobabel , under whose Government the Jews were restor'd , was of the Lineage of David : But after it fell out , that the Regal Family , and the Priesthood were united by Marriage , for want of Heirs Male in some one of the ruling Princes , the Government laps'd into the Family of the High Priest , in right of their Wives : for by a particular Privilege or Custom , the Royal and the Levitical Tribes married frequently into one anothers Families , as appears by Jewish Records : And hence it was that the Vide Baton . Apparat . p 4. Maccabees , or Assamonean Family , who held the Priesthood by Paternal descent , held also the Civil Power by a Maternal Right ; both which Powers were still united in one Person , till the time of Herod , the Son of Antipater , who being an Alien , or Native of Idumaea , by the Power of the Romans obtained the Government ; and the better to strengthen his Interest in the Jews , he became a I roselyte , and married Mariamne , the Daughter of Hircanus ( then a Prisoner in Parthia , and the last Prince of the Race of the Maccabees ; ) whom he afterward murder'd , together with his Wife and the Children he had by her , out of jealousie , least the Jews should restore some one or other of that Race to the Kingdom of their Ancestors . He murdered also all the Illustrious Persons of the Tribe of Judah , he burnt their Genealogies and Archives , and he kill'd their seventy Senators , or Judges , which made the Sanhedrim , substituting strangers in their place , and by these violent Proceedings put a period to the Jewish Government , even as it was foretold six hundred Years before by Jacob : For in his Reign it was that Jesus , the Messiah or Christ , was born : And not long after the death of Herod , the Jewish Nation was govern'd by Proconsuls , and soon after also , their City , Temple , and Nation was utterly demolish'd by Titus . Now that Jesus was the promised Messiah , shall be prov'd at large in the following Chapters : Nor can the Jews shew another Messiah , or Saviour , from the time their Government had its period to this very day ; much less such a one to whom the Nations were gather'd , as they were to Jesus .

Others there are , who by the Scepter Monsaut . in Apparat . spoken of by Jacob , do not understand the Davidical Monarchy ; for this they say ended in Zedekiah's Captivity : And as for Zorobabel , tho he was of the Line of David , yet his Power was not Regal and Hereditary , but rather Consulary and Ascititions ; as being of chiefest note amongst those who return'd , and was a Favourite also of Darius . After Zorobabel , we read of Esdras and Nehemias , that they exercis'd the chiefest Authority in the Jewish Government , tho it does not appear that they were any way related to Zorobabel by Blood or Affinity . As for the Assamonean Family , who govern'd as Princes and High Priests , that they were of the Lineage of David by the Mothers side , is asserted gratis , but not prov'd . By the Scepter then , they understand only the Political State of the Jews , which in some Form of Government or other , was to continue till the coming of the Messiah , and might be said to be in Judah , forasmuch as the greatest part of the Jews were of that Tribe and Territory . But which way soever we interpret the Prophecy , we find it to have been accomplish'd about the time of our Saviour's Birth ; or at such time as Herod invaded the Government , and extinguish'd all Jewish Rites whatsoever , as hath been before observed .

The next famous Prediction is that of Daniel , chap. 9. The Words are these : Seventy weeks are determined upon thy people , and upon thy holy City , to finish the Transgression , and to make an end of Sins , and to make Reconciliation for Iniquity , and to bring in everlasting Righteousness , and to Seal up the Vision and Prophecy , and to anoint the most Holy : Know therefore and understand , that from the going forth of the Commandment , to restore and build Jerusalem unto the Messiah the Prince , shall be seven Weeks , and threescore and two Weeks , the Streets shall be built again , and the Wall , even in troublous times : And after threescore and two Weeks shall Messiah be cut off ; but not for himself : and the people of the Prince that shall come , shall destroy the City and the Sanctuary ; and the end thereof shall be with a Flood . There are two Passages in this famous Vision which require a little explication : The first is the Word Week , or Hebdomas , which Grammatically signifies a Septenary Number , and is commonly taken for a Week , or Septenary of days ; but sometimes too for a Septenary , or Week of Years , as is obvious amongst the Hebrews , and particularly Leviticus 25. we have an Account not only of a Septenary , or Sabbath of Weeks , [ where on the Seventh Week ; that is , on the Seventh Year , called ( Sabbaticus ) they were not to plough nor sow , &c. ] but we have an Account of seven Sabbaths , or seven Weeks of Years ; which made in all Forty nine Years , and then begun their Jubilee , viz. on the Fiftieth Year , wherein Liberty was proclaimed to the Captive , and every man was to be restored to his Possession , and to return to his Family : in which Year also they were neither to sow nor reap , &c , In like manner Gen. 29. we read of Jacob , that he could not obtain Rachel for his Wife , till such time as he had fulfilled her Week ; that is , his seven Years Service for her , as it is there express'd at large . In like manner this Passage of Daniel must be understood by weeks of Years , as is agreed upon by all Expositors ; since infinite Absurdities and Falsities would follow , should we interpret the Prophecy by weeks of Days : For Jerusalem was not built in seven Weeks , nor in many Years after the return of the Jews : Nor was there any Messiah who appeared and was put to death , after the space of a Year and some Months ; much less was the Temple profan'd in so short a time ; nor were there any such Desolations and Abominations as are there spoken of .

The next Question is , from what time we are to begin our Account . We must understand therefore that there were several Decrees made by the Persian Kings in favour of the Jews ; of which Two were more signal . The first was that of Cyrus in the first Year of his Reign , recorded by Ezra , chap. 1. and this Decree was for the rebuilding the Temple . The other Decree is that which Nehemiah speaks of in the Twentieth Year of Artaxerxes Longimanus , call'd in Scripture [ Ahasuerus ] for the rebuilding the City and Walls of Jerusalem . This Decree of Artaxerxes was in the Year of the World 3529. to which if we add seven Weeks of Years , or Forty nine Years to be allow'd for the rebuilding of Jerusalem , and sixty two weeks of Years , we shall find the number of Four hundred eighty three Years , and then the total Sum of Years will be 4012 , which falls out within four or five Years that Christ the Messiah was crucified ; and in Computations of this Nature it can hardly be imagin'd that any Chronologist tho never so accurate , should be able to reduce Transactions to a certain number of Years by a Mathematical Exactness . However , we find the accomplishment of this Prediction touching the Messiah's death , to have hapned somewhat above the middle of Tiberius his Reign ; at which time 't was that Christ was crucified . And as to the Abomination and perpetual Desolation of the Temple and Jewish Religion , which was shortly after to follow by a Prince of the People that was to come ; all this was accomplish'd by Titus , Emperor of the Romans , who in the time of this Prophecy were a People very inconsiderable , and unknown to the Persians for some Ages after . And as for the Authority and Credit of this Prophecy , there is no place for Atheism to scruple at : For it was registred among the Canonical Books , in that Translation of the Septuagint made by the Order of Ptolomeus Philadelphus , almost Three hundred Years before its Accomplishment .

The last signal Token of the Dissolution of the Jewish Nation and Religion , is collected from that Passage in the 33d of Exodus , where we read , that God had appointed all the Males to appear at Jerusalem thrice in the Year , viz. on the Feast of Unleavened Bread , at the Feast of Weeks , or First-fruits , and at the Feast of Tabernacles , or gathering of the Harvest : Each of which Feasts lasted seven days ; during all which time of absence , God promised , that their Lands and Houses should not be molested and spoil'd by their Neighbouring Nations : which in truth was a continual Miracle : For during the space of so many Hundred Years , we do not find they were ever injur'd by their Enemies , who doubtless would never have slipt so many advantages , had they not in a miraculous manner been withheld by God . But when the time prefixt to their Government was once expir'd , then 't was that God suffered the Romans under Titus to besiege Jerusalem in the time of the Passover , that there might be a more Universal and inevitable Destruction ; which like a mighty Flood ( as it was foretold ) swept them all away ; for after that time they were abandon'd by God to utter Ruin and Misery .

CHAP. XVII . Of the State of the Jews since their Fall .

AND here it will not be unprofitable , how unpleasant soever it may be , to fix our Thoughts a little upon this black and gloomy Scene , by considering the Severity and Righteousness of God's Judgments upon this forlorn and miserable Nation , who are now as discernible from all mankind besides , by a perpetual Stream or Inundation rather of Calamities , as they were once by a continual Series of Deliverances and Mercies . Scarce had Thirty five Years past from the murder of the Righteous Jesus , when Titus , by the command of his Father , invests Jerusalem on the very day of the Passover , which fell out to be the 22d of April , by all Lunary Computation ; tho Josephus makes it to have been on Lib. 6. Bel. Jud. c. 4. the 16th of April . The City with all its Fortresses was not taken till the 7th of September following : during which time of the Siege , there dyed by Famine and other Diseases 715080. besides a vast number which fled daily , or were turn'd out of the Gates to ease the besieged : all which were tortured and crucified in sight of their Walls . The Number of Prisosoners amounted to 97000. and those who dyed by the Sword , Famine , &c. were in the whole 1100000. A thing which to us may seem incredible , how so much Provision could be found for the maintenance of so many Souls ; unless it were , that they had laid in greater Stores than what was usual for the Occasions of the Feast , upon a Prospect of the Design of Titus , and that they rather confided to their Walls than to the open Campaign , upon an Erroneous Belief possibly , that God would never suffer them to be demolish'd a second time : However it was , the Miseries they endur'd must be without Parallel , considering the vast Multitudes which were crowded up together , and the long continuance of a scorching Season ; which ( besides the slaughter made on them by the Enemy , ) did direly afflict them by Pestilence and Famine .

In short ; their City and Temple , and all Records of their Nation were reduc'd to Ashes : Their Priests and Rulers utterly destroy'd , and those few that remain'd were loaded with Opprobry and Misery ; scatter'd hither and thither , and never suffer'd to return to their Native Country to this very day . And if at any time in after Ages they grew into a Body , they were presently massacred as an Execrable Race , and unfit to live upon the Earth . From that time to this , they have had neither Temple , Sacrifice , nor Priests ; and let the Jews lye as they please , 't is certain , that all Proofs of their Descents and Tribes are lost ; all Monuments and Records of their Genealogies perish'd in the Flames , they themselves being still toss'd about the World , expos'd to perpetual Wants and Fears , and not in the least addicted to Learning , and to preserve the Memory of their Misfortunes by writing of Histories ; or if they were , is it possible , being so divided and scatter'd , as they are , and rowling from Place to Place , that they should give any account of their Lineage or past Transactions ? so that we of this Age might with far greater ease pretend to tell of what Family and Profession every Man's Ancestors were of Twelve or thirteen hundred years ago ; which if any living dares venture to do I am much mistaken : much more impossible then must this be , for so many individual Persons , and in such Circumstances as those the Jews lie under , to give a History or Account of their Families and Pedigree ; who though they be blown and scatter'd into all Corners of the Earth , yet have they no footing in it , having no City of their own , no Magistrates nor Judicature : Nor are they suffer'd to purchase a yard of Land any where amongst the Christians . And as for what 's reported of their inhabiting some Mountains of Arabia , or elsewhere , under a Civil Government of their own , it is without colour of Truth , and utterly inconsistent with the Turkish Maxims . And as they have no Propriety in the Earth , so have they but a precarious Right even to the Waters ; for whatsoever Traffick they drive at Sea , they are not suffer'd to have a Ship of their own , but are forc'd to venture all in Christian or Turkish Bottoms , and under the covert of Merchants their profest Enemies , for fear of Reprisals and Forfeitures . Their Necessities make them industrious and subtil , and have taught them all the Arts of shifting and cheating , which renders them most odious : And even those States who admit of them , do it out of Policy , placing them many times over their Gabels and Customs , as the fittest Instruments of Exaction , and who know all the sordid and detestable ways of Confiscations , and of screwing the Strings to the height . Where they are permitted to live publickly , though their Conversion be pretended , 't is nothing less : For if a Jew become a Christian , his Goods are forfeited , upon pretence of being got by Usury and unjust Practices ; verily a notable Argument to perswade them to become Christians : 'T is such a piece of Policy certainly as cannot consist with the Maxims of true Christianity , no more than it can consist with Prudence and Honesty , to suffer them to oppress the People amongst whom they live , by their many Cheats , and by their intolerable Usuries and Brokeage , whilst they pay perhaps some share of their Ill-gotten Wealth to the Government in a way of Composition , for their Permission and Privileges ; so that in effect , they are us'd only as Spunges to suck the Radical Moisture of the People , which may be squeez'd out of them again at Pleasure ; in which Case 't is hard to judge whether are the greater Jews , they or such Christians . And yet for all this , they are held in the same distrust with Thieves and Murderers , being lockt and chain'd up every night within their nasty Quarters .

Such severe usage cannot but fill them with dismal Resentments ; and hence it is , that they are the greatest Masters in the Hellish Arts of Poisoning , and the most refin'd Instruments of secret Murders and Treachery , and prone to all manner of Villainy . Notwithstanding that their Religion does require them to abstain from Blood , it would be both their Meat and Drink too , had they the Power in their hands . Notwithstanding their Religion does for the most part consist in Forms of Purifying , in cleanness of Apparel , in frequent Washings , and abstaining from all Pollutions of Meat and Ordure , yet are they the most noisom Creatures in the Universe , more unclean and nasty than the Swine they loath , and distinguishable from all Mankind by their rank and abominable Smells . Their Habitations , generally speaking , are like so many Styes of Scavengers ; and their very Synagogues ( the only Places of that little Worship and Religion they profess ) do stink even to a Proverb . In a word , like the Progeny of Cain , they are kept alive only to wander about the Earth , with Marks of Guilt and Terrour , and with which they have been branded ever since the Murder of the Righteous Abel , the great Shepherd , whose Offering was more acceptable to God ; that History being a pregnant Type of the Jews and Christ ; and for this purpose , let us Consider some further Circumstances which attended that doleful Tragedy .

The Jews , in the Crucifixion of the Blessed Jesus , made Cruelty to be a thing of Pastime and Recreation . They made a mock King of him , and after they had expos'd him to all derision and scorn , they wallow'd in his Blood , and sported at his bitter Anguish and Dolours . This indeed was the most mournful Spectacle the Sun ever beheld ; nay , behold it it could not , for 't was then Eclips'd , which Eclipse was Miraculous and Supernatural , for as much as the Moon , at the time of our Saviour's Passion , was not in Conjunction , but in Opposition to the Sun , or at the Full. Now let us see God's Justice in the Counterpart . About Six years after our Saviour's Baron . ad An. Christ● 4● . Passion it was , that the Jews of Alexandria were treated ignominiously by the Inhabitants of that City at the Command of Flaccus their Governour : Their King Herod Agrippa was mock'd and derided in the Person of one Carrabas , an obscure Fellow , whom they dress'd up in Royal Robes , after the Jewish Garb to adorn the Pageantry , and then treated him with all manner of insult and scorn . At the same time also it was , that some of the Jews were Whipt and others Crucified . The Jews began their Passover with the Blood of the Messiah , who was the Paschal Lamb indeed ; and on that very day did they begin to require his Blood at their Hands , and to usher in the Feast , by making them the Sacrifice . Again , the Death which was inflicted on the Messiah was Crucifixion ; the same did Titus retaliate on the half famish'd Jews , who fled out of the City to the Number of Five hundred , daily , till at length there were not sufficient Crosses for Bodies , nor space for Crosses . In the last Place , the Jews pretended they had no other King but Caesar , and that what they did was to prevent the Romans from taking away their Government ; just therefore was it , that those very Romans whom they thought to flatter by such a detestable Parricide , should revenge their Treachery by taking away their Government .

Now that the People whom God particularly delighted in , and which were engag'd to him by so many Mercies , and he to them by so many Promises , should fall under such an universal and perpetual Dereliction , as never happned to any other People of the Earth to any degree , could not but proceed from such a detestable and most execrable Crime ; so that God do's now shew as great a Miracle , in not suffering the Jews to be ruin'd , and so to be deliver'd from their Misery , as he did formerly in delivering them from their Enemies , and in defending them , though a little and inconsiderable Nation , amongst so many Potent Governments which surrounded them ; all which Calamities are the dreadful Effects of that almost inexpiable Murder ; and of that dire Imprecation of theirs , Let his Blood be upon us and our Children .

CHAP. XVIII . That the Types and Prophecies of the Messiah were fulfill'd in Jesus .

HAving hitherto prov'd the Period of the Jewish Religion , not only in its causes and the certainty of its Predictions , but also in its effects and consequences , it follows in the next place , that we enquire into the Christian Religion : Now that this , and this only is the True Religion , and the ordinary way by which the Will of God is now made known to Men , and by which we may attain Salvation , is demonstrable from the Authority of its Author , who was Jesus of Nazareth : The Divine Authority of Jesus , and his being the promised Messiah or Saviour of the World , shall be prov'd from these Three General Arguments . The First is taken from the Types and Prophecies concerning the Messiah , and their accomplishment in the Person of Jesus Christ . The Second General Argument is taken from the History of his Life , Doctrine and Miracles ; to which may be added the Testimonies and Confessions even of the Adversaries of our Religion . The Last Argument is taken from the wonderful Effects which attended the Doctrine of Jesus Christ , being no less than the Conversion of the World .

I begin with the Prophecies . As to the time of the Messiah's Birth , it was to commence upon the dissolution of the Jewish Government , as hath been already shewn in the precedent Chapter ; which Period hapned about the Time of Jesus Christ's appearance , as hath been prov'd already also . Next , for the place of his Birth , it was to be in Bethlehem Judah , according to the unanimous Consent of the Jewish Sanhedrim , upon the inquiry made by Herod , and which was occasion'd by the Magi , who came to Worship Jesus . This the Jewish Priests and Scribes prov'd from that Prophecy of Micah , chap. 5. where we read , But thou Bethlehem Ephratah , though thou be little amongst the thousands of Judah , yet out of thee shall he come forth unto me , that is to be Ruler in Israel ; whose goings forth have been from of old , from Everlasting . This Prediction we find actually accomplish'd in the Birth of Jesus ( Luke the 2. ) where we read , that Jesus was born in Bethlehem , and in the days of Herod , &c. in which Prophecy we have an Account not only of Christ's Human Nature in the History of his Birth , but also of his Divine Nature , in his goings forth which have been from of old , from Everlasting . Amongst the things that were foretold of the Manifestation of Jesus , there is this ; viz. That he was to have his Messenger or Fore-runner , who was to make Proclamation of his coming ; which is describ'd by Isaiah , to be the Voice of him that crieth in the Wilderness , Isai . c. 40. prepare ye the way of the Lord , make streight in the Desart , a High-way for our God , &c. and the Glory of the Lord shall be revealed , and all Flesh shall see it . This Description we find to be verified of John the Baptist , by his own Answer which he gave to the Jews ; for when they ask'd him who he was ; he told them that he was the Voice of one crying in the John 1. Wilderness , &c. and spoken of by Isaiah ; and that there was one amongst them , who coming after me is preferred before me : And the next day seeing Jesus coming to him , he cried out , Behold the Lamb of God which taketh away the sins of the world . This is he of whom I said , after me cometh a man who is preferr'd before me , and I knew him not . In which Passage we have many Noble Descriptions of the Nature and Offices of the Messiah ; as First , his Sacerdotal Function in his being the true Paschal Lamb to purge the Sins of the World , and of which the Jewish Passover was but a Type . In the next Place , we have an account of his Divine Nature ; for John look'd upon himself to be but as his Shadow , Christ as the Substance : John was the Voice only of the Forerunner , which sort of People we know are of a servile and much inferiour Nature to those by whom they are employ'd ; and yet John was by Christ himself accounted the greatest of all the Prophets ; which thing appears from his Miraculous Birth , as also from his Austere and Exemplary Life ; for which Reason he was called Elias by Christ , and was foretold by Malachi . Malac. c. 3. Thirdly , from his Excellent Doctrine , Preaching Repentance and Amendment of Life to all sorts of People , and Preparing them by Baptism : And Lastly , from his Integrity , Courage and Constancy , in reproving Herod for his Incest , for which he deserv'd a Crown of Martyrdom . To all which we may add the Testimony of the Jews themselves , who all of them held John in the highest Veneration of Sanctity ; in so much that Josephus attributed the Misfortunes Joseph . lib. 18. c. 7. and Over-throw of Herod's Army to the Murder of this Saint . Now if this great Saint was but as a Voice , or a poor transitory thing , which vanishes in a Moment , in respect of Christ , Christ certainly must be more than a Man . And if we consider the Circumstances of this interview betwixt Christ and John , we have further Matter of wonder : For though they were near of Kin , and Contemporaries , yet had they no knowledge of one another before , which shews that they liv'd in great Solitude and Retreat before they enter'd upon their Functions : Neither did they take the least notice of their Consanguinity , but entertain'd one another with Discourses of a sublimer Nature .

From the Time , Place , and other Circumstances of the Birth of Christ , let us proceed to consider his Person and Offices ; and this we have amply describ'd by Isaiah : For unto us a Child Isaiah c. 9. is born , unto us a Son is given ; Here is his human Nature , and the Government shall be upon his Shoulders , and his name shall be call'd Wonderful Counsellour , the Mighty God , the Everlasting Father , the Prince of Peace : here is his Divine Nature ; Of the encrease of his Government and Peace there shall be no End . Vpon the Throne of David , and upon his Kingdom , to order it , and to establish it with Judgment and with Justice from hence forth even for ever . Here we have his Extraction , and the Perpetuity of his Kingdom , which could not be Temporal , since the Jews cannot shew any such Prince , whose Government had no End : It remains therefore , that his Kingdom was Spiritual , and such a one it was that Christ was invested with , as is evident to all the World : This we have more amply describ'd by the same Prophet , by the Rod out of the Stem of Jesse , and that the Spirit of the Lord Isai . c. 11. shall rest upon him , the Spirit of Wisdom and Vnderstanding , the Spirit of Counsel and of Might , the Spirit of Knowledge and of the fear of the Lord .

Christ's Prophetick Office , as also that of his Mediator-ship was fore-told by Moses . A Prophet shall the Lord thy God Deut. 18. raise up unto thee , from the midst of thee , like unto me , unto him shall ye hearken , according to all that thou didst desire of the Lord thy God in Horeb , &c. viz. When the People seeing and hearing the Thunder and Lightnings , entreated Moses to speak unto them , and not God , least they should be consum'd by the dreadful Majesty of his appearance . That the Jews were in a constant expectation of this Prophet spoken of by Moses , appears from the Pharisees Interrogation of John , whether he were that Prophet ? Now that Christ was the Mediator of a Second Covenant , distinct from that which was made upon Mount Horeb and Sinah , is taught every where through the Gospel . His Dominion and Regal Pomp in his Triumphant entring into Jerusalem on an Ass , is punctually describ'd by Zachary , Rejoyce Zach cap. 9. greatly O Daughter of Zion , shout O Daughter of Jerusalem : Behold thy King cometh unto thee ; He is just and having Salvation , lowly and riding upon an Ass , and upon a Colt , the Foal of an Ass ; and a little after ; He shall speak Peace unto the Heathen , and his Dominion shall be from Sea even to Sea , and from the River even to the ends of the Earth .

From the Nature of Christ's Government and Offices , we are come in the last place to consider of his great Sacerdotal Function in his Passion , and the Circumstances and Merits of his Death : all this we have most accurately and pathetically describ'd by Isaiah ; who seems rather to write a History than a Prophecy of his Passion . He describes him as a tender Plant growing up out of the Ground : and indeed we find him every where called the little Shoot , Bud , or Branch out of the Root of Jesse : Forasmuch as his first appearance was to be very diminutive and inconsiderable ; or according to the Prophets farther Character of him : He Isa. c. 53. hath no Form nor Comeliness ; and when we shall see him , there is no Beauty that we should desire him : He is despised and rejected of men , a man of sorrows ; surely he hath born our Griefs , and carried our Sorrows : Yet we did esteem him stricken , smitten of God , and afflicted . But he was wounded for our Transgressions , he was bruised for our Iniquities : The chastisement of our Peace was upon him ; and with his Stripes are we healed ; the Lord hath laid upon him the Iniquity of us all . And a little after we find him brought as a Lamb to the Slaughter and that opened not his mouth . He was taken from Prison , and from Judgment , and who shall declare his Generation , &c. For the Transgression of my people was he smitten ; and he made his Grave with the wicked . Then follows the Satisfaction and Merits of his Passion : When thou shalt make his Soul an Offering for Sin , he shall see his Seed , he shall prolong his Days , and the pleasure of the Lord shall prosper in his Hand : He shall see of the Travel of his Soul and shall be satisfied . By his Knowledge shall my Righteous Servant justifie many ; for he shall bear their Iniquities . And lastly ; the Prophet concludes this most remarkable Prophecy , with Christ's Glorious Resurrection and Exaltation . Therefore will I divide him a Portion with the Great ; and he shall divide the Spoil with the Strong ; because he hath poured out his Soul unto death ; and he was numbred with the Transgressors ; and he bore the sin of many , and made Intercession for the Transgressors . And in the following Chapter the Prophet invites the Church to celebrate their Deliverance in an Epinicion , Sing O Barren , &c. Also he describes the amplitude of the Church most elegantly , saying , Enlarge the place of thy Tent , and let them stretch forth the Curtains of thine Habitations ; spare not , lengthen thy Cords , and strengthen thy Stakes ; for thou shalt break forth on the right hand and on the left ; and thy Seed shall inherit the Gentiles , &c. and then tells the reason : For thy Maker is thy Husband , the Lord of Hosts is his Name ; and thy Redeemer the holy One of Israel , the God of the whole Earth shall he be called .

To enumerate all the Passages of the Prophets upon this sublime Subject , would be upon the matter to transcribe their Books . Let us hasten forwards then , and glance a little upon the Types of Christ , as they are shadow'd out to us in the Acts and Monuments of the Jewish History . Joshua , or Jesus [ for they are the same , and signifie a Deliverer or Saviour ] was he who subdued the Enemies of the Children of Israel , and brought them into the Land of Promise and of rest : A Type of Jesus , who was the Saviour both of Jews and Gentiles ; who overcame their Spiritual Enemies , and brought them also into the Land of Rest , even the Kingdom of Heaven . Those disobedient Jews Numb. 21. in the Wilderness , who were bit by Serpents , by looking on the brazen Serpent that was upon the Post , were healed . This History represented the lifting up of Jesus upon the Cross ; where such as behold him by Faith are cured of those Wounds , by which the old Serpent the Devil seeks to destroy us in our way to Canaan . The Red Cow without Spot or Blemish , which was to be burnt without the Camp , whose Blood was to be sprinkled before the Tabernacle of the Congregation , and whose Ashes were to be kept for a Purgation for Sin , was also a Type of Christ , whose Blood purifyeth for sin , and who also suffered without the Gate . Numb . 19. Heb. 13. The Scape Goat which was carried away into the Wilderness with the Sins of the People upon his Head , was a Figure also of Christ : But above all , the Paschal Lamb , at the sight of whose Blood the destroying Angel was made to spare the Israelites , was a compleat Type of Christ our Passover , who in the time and place of the Paschal Lamb was offered for us .

Now since all these Types and Symbols could not have any Power or Virtue in their own Natures to purge away the guilt of Sins ; it is apparent , that they were only Signs of Spiritual Gifts , and such as were accomplish'd in Christ , as the Scripture fully witnesseth . Neither let it seem absurd that God should figure such sublime Mysteries by contemptible and low things : For had he made use of nobler Types , there might have been some danger , that the Figure or Type might have been mistaken for the thing figur'd : as if in the place of a Lamb or Goat had some Illustrious Person , and of great Sanctity been offer'd , in progress of time such a Type or Person would have been looked upon as the very Mediator himself ; whereas God thought it better to represent these Mysteries by such ordinary and common Creatures , as all Men could not but look upon as Figures , holding no other Similitude with the thing signified , than as they were without Spot and Blemish , and capable of dying .

CHAP. XIX . The Objections of the Jews Answered .

T Is now high Time , to see what Ground the Jews have for their Belief , that the Messiah must be a Temporal Prince of the Tribe of Judah , and such a one as should gather together all the Scatter'd Members of that Nation , and unite them into a Body , and resettle them in Jerusalem , and subdue the World under him , as did Alexander and Caesar . That which seems most to Countenance this Belief , is grounded upon that Passage of Isaiah before mentioned , Isaiah cap. 11. where by the consent both of Jews and Christians , the Rod or Root of Jesse there Described , is no other then the Messiah who shall stand for an Ensign to the People , and whom the Gentiles shall deprecate . And it shall come to pass in that Day , that the Lord shall set his Hand again the second Time , to recover the Remnant of his People which shall be left , from Assyria , and from Egypt , and from Pathros , and from Cush , ( or Ethiopia , ) and from Elam , and from Shinar , and from Hamath , and from the Islands of the Sea . And he shall set up an Ensign against the Nations , ( as the Vulgar reads it ) and gather together the dispersed of Judah from the four Corners of the Earth , &c. And afterwards he tells us , That Ephraim and Judah shall be reconcil'd and destroy their Enemies , the Philistines , and those of the East , the Moabites , Edomites and Ammonites , together with the Egyptians ; and that Nilus shall be smitten in its seven Streams , &c.

To this I Answer : First , That the Blessings here Mention'd , have no Relation to such a Temporal Deliverance as the Jews dream'd off , but to that Spiritual Deliverance they shall meet with in their General Conversion to Christ before the end of the World . This is plain by the whole Account we have of this Matter from the Context ; for Verses 4th . and 5th . of this Chap. 't is said , That he shall smite the Earth with the Rod of his Mouth , and with the Breath of his Lips shall he slay the Wicked . That Righteousness shall be the Girdle of his Loins , and Faithfulness shall be the Girdle or Belt of his Reins . So here we see . That his Weapons are all Doctrinal and Spiritual ; Nor is he descrlb'd by his Chariots and Horsemen , by his Bows and Spears , but by his Wisdom in understanding the Will of God ; by his Integrity in Judgment , and by his Condescension to the Meek and Poor . And that he should not be usher'd in with the loud Allarms of War , but with the sweet Fruits of an Universal Peace ; so that all the Beasts of the Field , both the Tame and those of Prey , should live and feed together : Moreover , he foretells , vers. the 10th . That his Rest or Sepulchre shall be Glorious ; which passage cannot be applied to any , but to Jesus of Nazareth , in the circumstance of his most Glorious and Miraculous Resurrection . As for that Passage , that he should Erect his Ensign or Standard against the Gentiles , 't was most certainly verified of Jesus , who set up his Sign , even that victorious one of the Cross , by which he overcame the Roman Empire , and which will be still Triumphant even to the end of the World .

In the next place , As this Dominion of the promised Messiah was Spiritual , so the Blessings of it were to extend to the Gentiles , which could not be , were he to have been such a secular Conquerer as the Jews dreamed off ; for the Gentiles then would have been his Slaves and Captives ; whereas by the account of the Prophets , they were to bear a part in the Jubile and in the Benefits of his Government ; whence it was that the same Prophet Isaiah burst out into a Rapture , Crying , Arise , shine , for thy Light is come , and the Glory of the Lord Isaiah cap. 60. is risen upon thee . ( vers. 3. ) The Gentiles shall come to thy Light , and Kings to the Brightness of thy Rising . Moreover , the same Prophet amongst other Descriptions which he gives of the Messiah , says , that he shall be a Light for the Gentiles ; which Character Isaiah cap. 42. occurs in many other Passages of the Prophets . Now 't is known to all , that the Use and Benefit of a Light , is not to consume , but to direct Men in the way , and to secure them from Erring , and falling into Danger . To all which we may add , the Prediction of Jacob in his Benediction of Judah , where he says of Shiloh , that he should be the expectation of the Gentiles . Zachary when he invites the Daughters of Zion and Jerusalem to shout Zach. cap. 9. for Joy , describes the Triumphant Entrance of their King , or the Messiah by his humble riding upon an Ass , and by his speaking Peace to the Gentiles , and the largeness of his Dominions even from Sea to Sea , and to the utmost ends of the Earth : None of which Descriptions can ever agree to any Temporal Prince of the Jews , much less to such a Messiah as they dream off , who was to Triumph by Deeds of War over the Heathen ; whereas the Messiah there describ'd , was to win them to his Government by the sweet Charms of Peace .

In the last place , the Imagination of the Jews , that the Messiah should be a Temporal Prince , is utterly inconsistent with the grand Scope of the Scriptures , which teach us every where to forsake the World with all the Pomps and Vanities thereof , and not to build our Happiness on Temporal Enjoyments . Besides , the Promise of the Messiah was a thing of Joy : Be joyfull O Daughter of Zion , shout O Jerusalem , clap your Hands , and shout as in a Jubile , are the usual Forms which usher in the News of the Messiah . Now were he to have been a Prince of Grandure , what matter of Joy could it have been to a poor Jew to think , that many Ages after he was dead and forgotten , there should some mighty Grand Signior arise in his Country , who should do Wonders ? Just as much comfort as it would be to me , were I in Wants and Misery , and complaining of my Condition to some Reverend and Learned Doctor , instead of relieving my Necessities , he should tell me , Friend , be of good Comfort , and leap for Joy ; for about 2000 Years hence and better , their shall arise a high and mighty King in England , who shall Conquer all the Nations round about him , and his Subjects shall live in great Peace and Plenty : Such a thought certainly would be so far from easing my present Unhappiness , that it would rather encrease it ; when I should think seriously of such remote Contents , and such as I should never taste of ; and yet this is the Case of the Unbelieving , or rather of the All-believing Jews , who after the disappointments and calamities of so many Ages , are as earnest as ever in the Expectation of their Messiah . But the Benefits of the Messiah being Spiritual , ( as is taught by the Christians , ) they are Communicable to Men through all Ages of the World , and can reach the remotest Nations ; which indeed , was no other then what was foretold by the Prophets , nor is this belief attended with any difficulties whatsoever .

I confess that many of these Prophetick Passages seem to have allusion to good King Josias , ( who enter'd upon his Kingdom when he was a Child , ) as also to the Temporal Deliverance of the Jews from under the Babylonish Captivity . But still 't is true , and allow'd even by the Jews themselves , that they had a much farther prospect , even to a greater Deliverance : For neither could Josias , nor Zorobabel , nor any of the Jewish Worthies be call'd Deliverers . God knows , they were poor Supplicants , and depended wholly upon the Indulgence of the Persians . But the Crcumstance of the Gentiles being to be made partakers of these Blessings , extends the Benefits of these Prophesies infinitely beyond the Fortune of the Jewish Nation , who were ever after but a poor scattered and precarious People .

As to the Authority of these and many such like Prophesies , even Atheism it self cannot question it ; unless we say , That the Jews after the appearance of Jesus Christ , did stuff the Old Testament with such Prophetick Passages as made against themselves and their Religion . Besides , all these Passages being found in the Translation of the Septuagint , and considering also with what exactness the Jews kept these sacred Copies , even to numbring the very Letters , how negligent soever they were in observing the Commandments of the Law ; 't is utterly impossible such Passages should be foisted in without their knowledge , as it is impossible that such certain and punctual Predictions should proceed from any other Mouth , but that of Almighty God ; and this I take to be an Argument , ad hominem , and such as might convince even Porphyry himself , were he now alive . And so I have done with the Old Testament .

CHAP. XXI . Of the Doctrines of Jesus .

THe second General Argument by which we have propos'd to prove the Truth of Christ's Messiah-ship , is taken from his Doctrine ; as also from the History of his Life and Miracles , as they are represented to us in the Writings of the New Testament . Now in these Writings there are two things to be consider'd ; first , their Authors , secondly , their Authority . To prove their Authors , we have no other way but by humane Authorities ; but yet such too as are strengthen'd by all the evidence of Reason : For if it were rashness unpardonable to question the Truth of Caesars conquering Britain , or of his Defeating Pompey , and of his being Murdred in the Senate ; for as much as the Books which report these things , are esteem'd to be the Genuine works of those who liv'd in the same Age , whose names also are prefix'd to them , t is certainly much greater madness to doubt , that the Books of the New Testament were writ by the Apostles , since we find a more universal and uninterrupted belief hereof in the concurring Voices of an Infinite number of learned Men from Age to Age , even to the very times these Sacred Authors flourish'd ; and this is that which we call the Authority of the Church , or universal Tradition .

The other Point respects the Authority of these Writings . That they have transmitted to Posterity a true History of Jesus , and were Divinely inspir'd , appears from the near Relation they had to Christ in being instructed by him ; so that they could neither deceive or be deceiv'd : For the same Arguments which prove the Messiah-ship and Divine Gift of Jesus , prove the Testimonies of those to whom he reveal'd his Doctrine , to be convincing and infallible . Now here comes in a Point about which Papists and Protestants raise a mighty Dispute , viz. How the Authority of the Apostles Writings , call'd the Word of God , can depend upon Tradition , which is an Inferiour kind of Authority . To understand this point , we are carefully to distinguish betwixt the Authority of a Witness , and the Authority of a Judge . The former is only Ministerial , Declaratory , and conversant about matter of Fact ; the other is Magisterial and Legislative , and may concern matters of Faith ; that is , such Divine Truths , as are many times above our Natural Reason to understand . Now that Divine Truths , as to their manifestation , should depend upon the Authority or Testimony of the Church , is not at all absurd ; but very consonant to Reason , which in Scripture Phrase , is called an Evidence or Reason of our Belief or Hope : But then Evidence once made , we are requir'd to yield an implicit kind of assent to the Doctrines of Scripture , upon the account of the Divine Authority and veracity of their Author , as being an infallible Legislator , and upon that score to be believed in whatsoever he saies , though never so difficult to our Wills and Understandings ; and this is called Faith . Let us illustrate this Point a little ; For instance , The King sends his Letters Mandatory by his Messenger , or some other person of Credit and Reputation ; Upon the persuasion we have of the Credit and Reputation of the Messenger , we receive such Letters as Royal Mandates , with a suitable Veneration , and then without more adoe , we yield , or ought to yield Obedience to them in the same manner , as if his Royal Majesty were present in Person to enjoin the Contents . Here 't is plain , we make a difference betwixt the Authority of the Testimony or Messenger , and the Authority of the Prince ; and yet we should not easily submit to these Letters , were they not attested by such credible means ; for should we find such Letters in the Streets , or High-ways , though never so Patent , and Sign'd and Seal'd with all Formalities Imaginable , we should not take much Notice of them , much less be oblig'd to pay our Obedience to them ; so that here we see , how the Motives of Assent are one thing , and the Subject of Assent is another , and of a higher Nature , though depending on the former .

Having clear'd the way to the reason of our Belief , let us now Consider the Scope and Contents of the New Testament , and we shall find them to be either Doctrinal , or Historical . The Doctrinals are such as are Conversant about matters of Belief , or matters of Practise . We shall begin with matters of Belief , the grand Scope whereof seems to level at this one Fundamental Point ; that Jesus is the Christ , or the promised Messiah : This , as it hath been already prov'd from the Prophesies of the Old Testament , let us now proceed to prove also by the actual Offices of a Messiah or Redeemer . A Redeemer is one who pays a Debt for another , and sets him at Liberty , and properly it has respect to Slaves or Men Imprison'd , who are unable of themselves to satisfie their Creditors , or those to whom they are in Bondage . Now Christ as the Redeemer of Mankind , being a Publick Representative , was under a twofold Obligation ; first , of fulfilling the Law or Commands of God himself , and this is call'd active Obedience ; secondly , of satisfying or suffering for the breach of it , and this is call'd Passive Obedience .

Christ's Active Obedience , or his fulfilling the Law , appears several ways , as touching the Moral Law Christ fulfill'd it in his strict Observance of it ; but especially in his more perfect Interpretation of it , by shewing its true , full and genuine Sense , which indeed is the Soul of every Law . The Jews look'd only to the outward performance or shell of the Law , whereas Christ had regard to the inward bent of the Soul , and to the Affections . The Law said , Thou shalt worship the Lord thy God ; Christ saies , Thou shalt love him with all thy heart , and with all thy strength ; The Law saith , Thou shalt not take the Name of the Lord thy God in Vain ; Christ goes further , saying , Swear not at all ; The Law saies , Thou shalt not kill , thou shalt not commit Adultery ; Christ saies , Whosoever is angry with his Brother without a cause , shall be in danger of Judgment , and that whosoever looketh on a Woman with a lustfull thought , committeth Adultery in his Heart . Christ firbids not onely all false Testimonies , but even all idle Works . Then for the Judicial Law , it was Lex Talionis ; an Eye for an Eye , &c. Christ says , Whosoever shall smite thee on the right Cheek , turn to him the left also . The Law said , Love thy Neighbour and hate thine Enemy ; Christ says , Love your Enemies , and bless them that curse you . Also for Alms , Prayer and Fasting , he improves these Duties to an higher degree of Perfection , than that under the Jewish Ordinances . As for the Ceremonial Law , 't is known that Christ was in all things conformable thereunto ; he was circumcis'd , and was presented in the Temple , and he observ'd their Feasts . &c. But besides all this , he fulfill'd these Laws in another Sense , in as much as they were accomplish'd in him ; for all the Rites and Sacrifices under the Jewish Law with all their Types , ( as hath been already shewed , ) were Figures onely of Christ . Now the Figure or Shadow vanishes when the substance comes in place ; all the Prophets ceas'd upon the appearance of Christ , as in the presence of a Prince the Office of an Ambassadour ceases : For from the time of John the Baptist , who was the last Prophet , and by his preaching Repentance , usher'd in the Blessed Jesus , the Jews never had a Prophet more ; a clear proof that he was the Messiah of whom they all writ .

The other Obligation under which Christ lay to the Law , was that of his Passive Obedience , in suffering the Punishment due to the Transgression of it . He poured out his Soul unto Death , and bare the sins of many . And so under these two Capacities Isaiah 53. he made a full Satisfaction , or a Complete Redemption . Now that one Man , as a Representative , should bear the sins of many , seems no way strange ; for under the Jewish Law , we read of the Scape Goat , on whose head the Priest transferr'd the sins of the People with a kind of an Anathema , which Goat was presently after driven out of the Camp into the Wilderness , as a Creature utterly polluted and abandon'd . How much more capable then was Jesus of bearing the sins of many , who indeed was the thing it self Symboliz'd by that Creature ; thus much concerns Christ's humane Nature in which he suffer'd : But when we call to mind , that the Punishment due to the transgression of the Law , not onely of the Mosaical , but also of the Commandment given to Adam was Eternal Death , as the Obedience of the Law was Eternal Life ; 't was necessary that this Redeemer or publick Representative of Mankind , should make an infinite satisfaction , which since it could not be ex parte Poenis , for then must he have suffer'd and been damn'd to all Eternity ; it remains that both his Active and Passive satisfaction was infinite ex parte Personoe , and consequently , that this Redeemer must be God also , so that the Person suffering , was Eternal and Infinite , though the capacity in which he suffer'd , was Infinite and Mortal . This Redeemer therefore was to doe whatsoever Men were oblig'd to doe , whether by the Law of Nature , or that of Moses ; as he was to suffer also the Punishments due to all Transgressions whatsoever .

By him therefore was the Law fully explain'd , as also the Ceremonial and Levitical Laws abolish'd , by exhibiting the substance or thing it self , to which they had Relation . In him all the Types and Sacrifices had their true Signification ; in him were all Predictions terminated ; and when all this was done , the blessed Jesus made an Offering of himself to God , commending his Spirit into the hands of his Father , and together with it , the plenary Redemption of the World , in that full and compartial Ejaculation of his Soul , crying or proclaiming with his last Breath , it is Finished .

We have taken a short view of the Doctrine of Christ as our Redeemer , and which we are requir'd to believe . Let us in the next place take a transient Glance of Christ's Doctrine as our Legislatour , and this concerns matter of Practice . This Doctrine is amply propounded to us in the 5th . 6th . and 7th . Chap. of St. Matthew's Gospel , where we have his most correct and true Explanation of the Decalogue , being such as was according to the true scope of the Law , and the Intention of the Law-giver , of which we have spoken already ; we have also his most lively Description , and earnest Recommendations of these excellent duties of Alms , Fasting and Prayer . We are taught Humility , Meekness of Spirit , Purity of Affection , Patience under Persecutions . Chearfulness under Slanders and Reproach , and Comfort under Afflictions . We are taught to live Peaceably , and to live Exemptorily ; to shun Ostentation , and to unite our selves to God by inward Acts of Piety , by holy Duties of Charity and Penance , and by relying upon God's Providence in renouncing the Riches of the World , and avoiding Hypocrisie , and by a prudent Circumspection , with many other Heavenly Duties and Instructions ; and last of all , by a due Preparation of our selves for a general Judgment and life Eternal . This is the subject matter of his Divine Sermon upon the Mount , and indeed the summ and substance of all Evangelical Duties ; we are taught in other places how to address our selves to God by Prayer , particularly in that most Excellent and Comprehensive form which is alone sufficient to prove the Divinity of its Author ; we have also many Evangelical Counsels , touching voluntary Chastity , and our abdication of Riches . He instituted holy Sacraments , as instruments of conveying Grace , and as Symbols of his Death and Passion ; as also of his Eternal Union with his Church , and as a Bond of Union and Communion amongst Christians . He took Law for the future Enlargement and Government of his Church , by appointing his Apostles the Overseers of it , endowing St. Peter with many singular Prerogatives ; and last of all , he promis'd them the assistance of his holy Spirit to-direct and comfort them , all which was verified in a wonderful manner .

As touching the Nature and Obligation of Evangelical Works , it is a point which will require a little to be insisted on ; for some there are who allow of Evangelical Works , but not as Commands , but as Counsels only ; and as such indeed which may adorn our Profession , but yet that they are to be taken up or left at the discretion of the Professour . And to insinuate this , they tell us ; That Christ came not with a Legislative Power to introduce new Laws , but to confirm the Moral : And therefore that all those Passages in the 5th . 6th . and 7th . of St. Matthew , with whatsoever else accrues in the Evangelists of this Nature , have not the Authority of Precepts , but are seasonous ' only , and were propos'd by Christ as Invitations to embrace his Faith ; and no doubt very privilegious , being much to this purpose . Come unto me all ye that are weary and heavy laden , and I will give you rest ; that is , I require you to cut off your right Hands , to pluck out your right Eyes , to bless them that curse you , &c. and to sweeten all with a gracious promise ; I tell you , that whosoever would save his Life , shall lose it . This we see is the Gospel Stile , and had our Saviour us'd this Rhetorick by way of Invitation , there needed no other Argument to prove the World's Conversion to have been miraculous . No rational Man can be so blind as to believe , that Christ us'd this Language to allure us to him ; that by which he sought , and which prov'd most effectual , to win Men over to Christianity , was the propos'd Happiness and Eternity of another Life ; and for the procurement hereof , he prov'd the Exercise of Self-denial , and true Severities in these and such like Passages , as the best Expedient .

And that these Precepts were not bare Explanations of the Mosaical Law , or Institutions , but had in themselves the force of binding Laws , is very demonstrable from Christ's own Works . Mat. 22. Thou shalt love the Lord thy God with all thy heart , with all thy Soul , and with all thy Mind . This is the first and great Commandment , and the second is like unto it : Thou shalt love thy Neighbour as thy self ; which words , though they have Relation to the two Tables of the Decalogue , yet do they exact much more than what is requir'd in them . The ten Commandments being almost all Negatives , confest in these two general Prohibitions of Worshipping false Gods , and of injuring our Neighbour ; whereas Christ's commands goe farther . They are positive and require our utmost endeavours to advance the wellfare of our Neighbour , though he be our Enemy , whom the Jewish Law allowed to hate . Farther , the Moral Law had respect onely to the Act , Christ's Law extends to our very Thoughts . Nay , we may observe the like difference in the Judicial Law ; there an Eye for an Eye , &c. Evil was to be compensated with Evil , but here is no Lex Talionis , no returning of like for like , but on the contrary ; a quiet submission to him who offers Violence , and instead of revenging an old Injury , to be prepar'd to receive a new one . Add to this , that Christ requires many penetential Duties , such as Fasting , Prayer , giving of Alms and the like , all which being much more than what was requir'd under the Mosaical Ordinances , and running in the Style and Tenour of absolute Commands , must have the Authority of Laws , and obligations consequently to the observance of them , which would farther appear should we consider the Efficacy of such Duties in the work of our Salvation . But 't is not my business here to engage into dispute : I will post on therefore in the course of this Argument , to consider what is without dispute , viz. the Divine Authority of Christ's Messiah-ship , as it is represented in his Life and Miracles .

CHAP. XXIII . Objections Answer'd .

THe Life and Doctrine of the blessed Jesus so just and holy as they were gave great offence both to Jews and Gentiles , or as the Apostle Words it ; Christ was to the Jews a stumbling Blook , and to the Greeks foolishness : There were two things at which both were highly offended , the first was , the Meanness , Poverty and Humility of his Life , and especially the Innocency of his Death . To the Life of Christ we refer all those outwards Considerations of his Parentage , Birth , Countrey , Society , Fortune , with such like Circumstances as attended his Mortal State . Is not this the Carpenter's Son , is not his Mother called Just. in deut contra Trypt . Mary ? Can any good thing come out of Galilee ? that he was a Wine-bibber , a friend of Publicans and Sinners , was the common cry of the Calumniating Jews . Tryphon though he lent an attentive Ear to the reasonings of Justin Martyr , and seem'd sometimes to bend to his persuasion , could never condescend to this ; That he who was inglorious , despis'd and crucified , could be the Saviour of the World : This was as far above the reach of his reason to understand , as it seem'd to be beneath the Majesty of God to suffer ; for he fell under the severest curse of the Law by being Crucified . What sentiments the Gentiles had of Christ , as they are recorded by Origen , are too Blasphemous for Christian Laws . In short , the result of all these difficulties turn'd upon this Quire , viz. how it could stand with Contra Cel● . lib. 1. c. 29. the Grandeur of God , of one who is infinitely glorious to be made Man , to be surrounded with the Infirmities of Flesh , and to be expos'd to Fears and Sorrow ? Had it not been better for him to have discover'd his Divinity by the bright or known Character of Majesty and Power ? This indeed had been more consonant to his Nature , and more conducible to the end 〈◊〉 in his Incarnation , which was the conversion of Men ; since Men must sooner yield Obedience to an Authority which is deriv'd visibly from God , than to the Commands of one , who as to all appearance , was Poor and Despicable . If he were the Son of God , why was he Apprehended , Judg'd , Condemn'd and Executed ? Why did not he free himself from the stroke of Death , and his Honour from the foul suspicion of Guilt and Impotence ?

To these and such like scandalous Calumnies , 't is answer'd ; That Christ's Exinanition , or his divesting himself of his Glory , by assuming that servile State , under which he is every where represented to us in the Gospel , was necessary upon a double account . First , for an Example of Vertue . Secondly for the greater declaration of his own Glory . First then , such a condition made him to be an Example of Vertue to others , and to shew the abilities and strength of humane Nature to resist Temptations ; for to use the reasonings of Lactantius upon this Argument ; how could all pretences and Lactant. lib. 4. de verâ sapient . c. 24. colourable excuses of Men be cut off , unless he who is to teach another , make the duty practicable by his own Example and Performance ; and how can he doe the things which he teacheth , unless he be made like unto him who is to follow his Direction ? Had not Christ been subject to Passions , Man might readily have repli'd ; true indeed , 't is my endeavour as well as my desire , not to sin ; but alas , I am compell'd to yield to Nature , I am oppress'd and burthened with the infirmities of my Flesh , of my own weak and frail Nature , so that the evil which I would not doe , that doe I. Now to cut of all such Evasions , what better expedient could there be , than for Christ to attest and experimentally to demonstrate that Flesh and Blood had a Power not to sin , and Abilities to pursue its own happiness , and this from his own performance , who was himself molested with the like Infirmities ; manners are sooner reformed by Example than by Precept . Thus was it necessary that our Saviour should be made like unto us in all things , sin excepted .

In the next place , as his knowledge was a Precedent for our Invitation , so was it extreamly conducing to the Declaration of his own Glory ; this will appear more fully by and by , when we come to consider the consequences of Christ's converse with Men , and the wonderful success his Doctrine has found in the Conversion of the World . Had Christ appear'd like some temporal Prince , attended with pompous Trains , assisted by Great , Wise , and Learned Counsellours , and strengthned with the alliances of secular Princes , and with all the advantages of a Civil and Military Power , the whole fabrick of Christianity might justly have been suspected for a thing of humane Invention and Policy , and liable to be ruin'd by force or civil Alterations . But when we shall with Amazement consider , that all those grand Revolutions which follow'd in the World's Conversion , proceeded from one so seemingly impotent , and utterly destitute of all suitable means and instruments for so great an Enterprice , and this too by suffering an accurss'd death ; reason must conclude , that the Author of such a Miraculous change , could be no other but God ; and that the Religion which he introduced , must be Immutable and Eternal . As for Christ's Conversation with Publicans and Sinners , 't was no other than what was foretold of him , and what he himself openly averr'd to be expedient , since he came to save that which was lost , and that they were not the righteous and the sound , but the sinners and the sick which mov'd him to Compassion , and which requires his presence ; for where should the Physician be but amongst his diseas'd Patients who implore his help .

Another thing for which many Men through all Ages have been offended with the blessed Jesus , is the seeming severity of his Doctrine ; for he that will be Christ's Disciple , must take up his Cross and deny himself : And for this purpose let us suppose Dominion , Honour , Riches , Fame , Pleasures , with all those fady Beauties or Parents of Happiness , which fill our apprehensions , to be placed before us ; let us suppose likewise Christianity to be array'd in its most homely dress , as presenting nothing but Want and Difficulties , Hatred and Disgrace : As requiring us to return Good for Evil , Blessings for Curses , to feed our Enemies , and to afflict our selves . Of these two Estates , Nature prompts us to choose the former ; Christ requires us to prefer the later , in which Case the will cannot but be under violent Temptations : For although Christ requires not our Services for nothing , but has annex'd Rewards to our Duties , and such as infinitely exceed the worth and merit of the performance ; yet since these Rewards are Spiritual , and to be receiv'd in another Life , 't is certain they can never sway the Majority of Men , who making sense to be the measure of their Happiness , cannot but unite their Affections to things visible and near at hand . Nay , it requires a Man to have a well grounded Faith , and to be fortified with hardy Resolutions , who being to balance his felt Calamities against conceiv'd Felicity , shall choose rather to lie under the weight of his present Miseries , than forfeit his Title to such Contents as are future and remote .

'T is true , the face of Religion , like that of Diana's Statue anciently at Chios , seems sad and cloudy to those who are to enter , but to them that are within , it appears serene and chearfull . The Gospel at the first appearance seems rigid and undelightfull ; it wants that face or varnish which affects the Sense , yet to them who are acquainted with it , its ways are ways of pleasantness . To prove this , we need no more but to conjecture , Frist , the great Rewards which crown our Sufferings , which Rewards though they be future , are sufficient to support our Hopes , being founded in God's veracity . This is no more than what we may observe in the ordinary occurrences of Life , where we find daily what hardship Men endure , what disappointments they wrastle with , and what expense they lie at to purchase perhaps some small Estate or Office , or to acquire some little Title of Honour , which things peradventure may never be obtain'd , or if they be , Men are but faster hamper'd in the snare , and by pains arrive to greater pains ; what is this World's Glory , but the breath of popular Air ? and yet so desirous are Men of this breath of others , that in the pursuit thereof , they have many times lost their own ; when yet the Rewards which Christians are invited to by Gospel Duties are so Solid and Eternal . In the next place , the Duties of Christianity will yet appear to be more easie and supportable , if we consider the Assistance promis'd to Mens endeavours , and the Mercy and Pardon upon their Repentance for their failings . Besides , affirmative commands are not always to be observ'd , nor do they so much require the actual Performances , as the Thoughts and Disposition of the Mind , viz. to be resolv'd to suffer Pains , and Ignominy of the Cross , and to forsake all Temporal Enjoyments for the sake of Almighty God when occasion shall require .

In the last place , though there were no Rewards annext to the Observance of Religious Duties , yet is there no just reason to except against them as rigid and severe ; for as much as even in this Life they carry along with them their own Reward . The Stoicks I confess were Men of some Principles ; for they held that a Man might Tul. l. 5. de finibus Bon. & Mal. be then most happy , when he was most miserable ; not as though Misery were Happiness formally and in it self , but materially only : Because as an Object it ministers occasion for a Man to exert those Acts of vertue which constitute him happy . Whether this Doctrine of theirs were only a Bravery of Speculation , or a fixt Persuasion and Belief , is not my business to determine : Thus much it sheweth , that these Philosophers , who saw only by the divine light of Nature , and knew little of another life , had such apprehensions of the Excellency of Man's Nature , as to think all outward Objects , though never so repugnant to it , to be too weak and insufficient to discompose it ; which consideration is of infinite more force in a Christian upon the Prospect he has of another Life . But waving this , as I have now stated the matter ; let us examine it a little by the Measures and Circumstances of this present Life . Men naturally are of a Temper which is haughty and vindicative ; Christ requires his Followers to be humble , and long suffering under all provocations whatsoever . Let us now see which is easier to follow , he who is sway'd by inclinations of Revenge , with how many restless hours must he be afflicted himself in contriving means for the Execution of it ; with what loss of Time , Content , Reputation , and perhaps Estate and Death , does he combate his own Enjoyments to disturb those of him he hates , which whether he compass or fail of , he is equally miserable . Whereas the good Christian suffers but a short conflict within himself , in resisting the first resentments of Nature , and then he is at rest ; but above all , he acquires a reputation of vertue amongst all good Men , by whom he is belov'd and honour'd ; and acquires also an entire and noble conquest over his Enemy by the all-subduing Arms of Love ; for there was never Man so devoted to Malice , as would for ever persecute a vertuous and prostrate Innocence . Nature prompts Men to Lust , to Pleasures , to Ambition and the like ; I need not enlarge upon the evil consequences of such disorders . It is an Argument very copious and pleasing , and almost every where spoken to with good success ; when on the contrary the good Christian by resisting these Temptations of Life , is not only deliver'd from all their fatal Effects , but by confining his Enjoyments within these due Limits , or by transferring his Passions upon nobler Objects , he meets with a full satisfaction of his desires in a solid Fruition of himself , and tastes the chaste pleasures of Angels in a Reflection upon the Innocence and spotless Tenour of his Life . Whilst he who lets his unbridled Passion range through all the Regions of sensual Delights , which fancy can create , does but shorten his days , and poison even those small Enjoyments of the life he spends with perpetual Disorders , and with irreparable Detriment .

CHAP. XXV . Of the Effects wrought by Christ , and his Religion .

ANother General Argument to prove the Truth of Jesus's Messiah-ship , as also the Verity of his Religion , is taken from the Events and Consequences of the Christian Faith , in the conquest it made over all the World , and this in two Respects ; first over Devils , second-over Men. And first for Devils ; Those many famous or rather infamous Oracles , to which the Heathens for so many Ages had recourse , and paid so great a Veneration , about the time of Christ's appearance , began universally to sink and diminish in their Credit , and a little after become utterly abandon'd . That renowned one of Apollo at Delphos , was mute in the Times of Juvenal , and as for the others of Greece , as of Amphiaraus , Juvenal Satyr. 6. Eloea , Tegyra , as also that of Ammon , so much celebrated amongst the Heathens ; Plutarch Plutarch lib. de defect . Oracul . complains , that they were all Dumb , only that at Sebaclin in Boeotia was Vocal , the rest to his great astonishment and sorrow , were either silent or prostrate on the Ground . No less remarkable is that known Passage of the same Author in the account he gives of Epitherses , who sailing near the Isles call'd the Echinades , heard a doleful Voice , as did all the rest who were about him , crying from the shore : The great Pan was dead . Whereupon follow'd a most doleful noise of Harlings and Groans ; which thing when told Tiberius , he was much amaz'd , consulting the Philosophers there in Rome , who this Pan should be : Now 't was under Tiberius that Christ was crucified .

The other great Conquest which the Christian Religion made , was over Men , and they were of two sorts , Jews and Gentiles : As for the Jews , 't is notorious with what malicious Calumnies , with what secret Conspiracies , with what open Tumults , with what perfidious Subornations , with what indefatigable Travels , and with what a constant and universal Concurrence they all endeavour'd the suppression and utter destruction of a few followers of Jesus . They stirr'd up the People every where , not only in their own Teritories , but in all the adjacent Countrys round about , to lay Hands upon the poor Disciples , and their Friends . One while they endeavour'd to expose them to the Sword of the Romans , as Adherents to some new King ; other whiles they charg'd them with Blasphemy , and as Prevaricators from their Law , and every where they were branded with Ignominy , and with the dangerous Characters of Factions and Seditions . This we find lively painted out by St. Luke in the Acts of the Apostles , and more particularly exemplified in St. Paul , of whose Character and Deportment 't will not be unseasonable to take a transient veiw .

This blessed Instrument of the World's Conversion , was at first , we read , a most violent persecutour of the Christians , and was so much the more dangerous ; forasmuch as he was not animated by private Animosity , or with a wanton humour of seeking applause by a popular Zeal , but by a serious persuasion and conviction of Conscience , that what he did , was for the Glory of Almighty God : And certainly when Men are once of this Persuasion , whether their belief be Orthodox or Erroneous , they cannot choose but raise great Commotions , and will combate with insuperable difficulties . And thus it was with this blessed Apostle , till such time as he was miraculously converted , and with the change of his Name , which happened a little after , was dignified with a nobler change of his Nature , and of a ravenous Wolf became a vigilant and painfull Sheepherd . With what popular Clamours and open Violence did the Jews seek him every where to suppress this Convert ? With what hellish Plots and Snares did they labour every where to suppress him ? How often was he whipt and scourg'd to the utmost severity of the Law , against which he never offended ? His Sufferings are amply describ'd by himself , in his 2 Epist to the Corinth . c. 11. which Epistle was wrote about the Year of Christ 58 , and consequently contain'd nothing of the Persecutions and Afflictions of his following Life for eleven Years after . With what indefatigable labour did he plant Religion almost in all Regions of the known World at that time ? What Hardships and Miseries did he suffer from Reproach , and Calumnies , from Hunger and Cold , and from Watchings and weary Travels . He was every where invested with Perils , assaulted with Temptations , and besieg'd with Enemies ; all which was nothing to the Anxieties and Troubles of his Soul for the concerns and wellfare of all the Churches ; writing instructive and consolating Epistles every where , conforming himself to the necessities of others , and as much as in him lay , transferring the burden of all the Christian World upon his own shoulders , and willing to be made an Anathema himself for the good and safety of others , which he labour'd to promote by Preaching , Praying , Disputing , Writing , and Exemplary living in all quarters of the World . With what noble courage did he always meet the Persecuting Jews ? with what prudential conduct did he avoid their Treacheries , and with what solid Reasons did he combate their Errours ? With what boldness of address did he dispute with the Philosophers of Athens , the only Masters of the World for the Acts of Argument and Judicature ? Where ever he went , he made his Conquests over the Judgments and Wills of others , as well as over his own Passions . His own dangers and difficulties were the least part of his Trouble ; the wellfare of others was that which fill'd his Mind with an Apostolick Solicitude . Let any Man judge of a Person in his circumstances , and who held such a vast correspondence with all parts of the new converted World , which was then oppugn'd every where ; what infinite Letters and Addresses must be made to him from all places , to all which he was oblig'd to answer ; whether they concern'd Cases of Conscience amongst those , especially of the Circicumsion , or whether they concern'd Church Doctrines and Constitutions , or the behaviour of the Primitive Christians , under so many Temptations and Difficulties as occurr'd every where ? What continuances of Adversaries , Spiritual and Temporal , what Sollicitations from Friends , what vast designs for the Eternal wellfare of Mankind employ'd his Thoughts , and fill'd all the spacious Rooms and secret Recesses of his Soul ? What triumphing over the blandishments and discouragements of the World , over Crowns and Empires , over Honours , Riches , Strength , Wisdom and Eloquence with whatsoever else might influence a wordly Genius ; he erects the Standard of the Cross , declaring openly to the Learned and Illiterate , to the Noble and Obscure ; that he came not with the Artifice of enticing Words , nor the Inventions of humane Knowledge , but with simplicity of Conceptions and Expressions to Preach Christ crucified . This he demonstrated with an undoubted Courage , in his Defence or Apology for the Christian Faith at Caesarea ; as also against the Defamations of the high Priests , and the chiefest of the Jewish Nation , though strengthned with the plausible Insinuations , and virulent Invectives of their Orator , Tertullus : All which things were transacted in a most publick Audience , before Felix , Festus , and King Agrippa , and after many difficulties of a dangerous Voyage , he had the honour in the last place to plead his Cause more than once before the Terrour of Mankind , the most bloody Nero ; from whom also , as a just Reward of his cause and courage , he received a Lawrel far more noble than what adorn'd Caesar's Brow , even that glorious one of Martyrdom .

His defence doubtless was much the same with what he made before Festus and Agrippa ; however it has pleased Almighty God to suffer such a noble Monument of Primitive Glory to be lost , as are also many other Illustrious Transactions of the holy Apostles : Nevertheless , divers of his Epistles , which by God's good Providence are deliver'd to us by the Church , shew sufficiently with what a Spirit he was animated . They are Argumentative and profound in the Doctrinal part : His precepts carry the Majesty of Oracles , and yet do they flow every where with the sweet Streams of Tenderness and Compassion ; like Lightning melting the Steel within , even the resisting parts , or the most obdurate heart without hurting the Body ; we find him every where glorying with a Seraphick Charity , more chaste and lasting than any Vestal Fire , and more sacred than the Flames of Altars , burning always without being consum'd . In short , we find him carying always in a mortified Body the Characters of a crucified Christ , but of a glorified Jesus in the elevation of his Spirit , which he every where discovers both in the perpetual Activity , and ( if I may speak it without a Solecism ) in the perpetual Tranquillity also of his Mind . The same divine Vertues which adorn'd the Apostleship of St. Paul , are remarkable also in St. Peter , and in the rest of Christ's Disciples , whose Conquests we are in the next place to consider in respect of the Pagan World .

As for the Romans , whose Government at the time of Christ's appearance , comprehended all the known and civiliz'd World ; let us see in what a State and Posture they then stood . Their Empire was then at the highest Pitch , and in its greatest Power , Extent and Lustre , and greater far than ever any Empire before or since . Rome , the capital City of this vast Body , upon a Survey made by Claudius , ( call'd a Lustrum , ) containd no less than six Millions , nine hundred forty four thousand Souls , as Tacitus reports . Humane Tacit. Lib. 11. Hist. Arts and Learning then flourish'd most ; then liv'd the acutest Philosophers , and the greatest Bigots of Heathenism . Their Augurs and Flamines , with such like Instruments of their superstitious Worship , fill'd an infinite number of Colleges , and abounded every where . There was neither Power nor Zeal wanting in the Emperours and Senate to defend their Rites ; neither was their Torments wanting to be inflicted on those who should oppose them ; in a word , never were the Powers of Earth , or rather of Hell in a better posture for combat . In opposition to this great and formidable Armado , they appear on the other side a few despicable Fishermen , and Illiterate Mechanicks ; mere Idiots in the eye of the World , and destitute of Friends , Learning , and Policy ; without Arms , or Money in their Scrips , without change of Apparel , and with a staff only in their Hands , half naked and forlorn : This , at first appearance , looks more fabulous than a Romance , but that the Case thus stood is clear and indisputable .

Now that such a few humble and ill accounted Champions should enter the Lists against such Enemies as are now describ'd , was a Prodigy beyond Example ; and yet they did so , and with what success we shall see presently . Twelve poor Disciples , with a few Converts , did attack this great and adverse party , not by keeping themselves united into a close body , but by scattering themselves through all quarters of the Universe . They erected their Standard ( the ever glorious Banner of the Cross ) even in Rome it self , the centre of Pagan Rites , and this too in the Reign of the most debauch'd and bloody Tyrant that ever sate on the Throne . They preach'd up Jesus , who was crucified and buried , and was with-drawn from them as to all sensible appearance : They taught that the way to Happiness was by Suffering , to be Glorious by enduring Ignominy , to be Rich by selling all , to obtain Liberty by Bonds and Imprisonments , and to be Conquerours by being Subdu'd and Persecuted . They taught also , That Men were as accountable for their sinfull Thoughts as for their Actions ; and that every extravagance of desire was to be resisted : To all which they were to join Fastings and Watchings , Alms and Prayers ; and that Cold , Nakedness , Hunger and Thirst , Persecutions , and even Death it self were to be endur'd cherafully ; and all this and much more for the sake of that Jesus who was Crucified , and from whom also they were to expect their Reward in another Life .

Such Doctrine , deliver'd from such a sort of Men , one would think to be mighty plausible to convince the proud Philosophers ; as also the haughty and imperious Romans , who breath'd nothing but Conquests and Triumphs : And still the undertaking seems more impossible if we consider , with what Arms and Weapons the Romans made their Defence , viz. with Swords and Crests , with Mines and Prisons , with wild Beasts and Racks , and with all the Artillery of Subtilty and Cruelty . And yet notwithstanding all these Difficulties on one side , and on the other , these few Disciples of Jesus enter'd upon their Warfare ; they brake through all disasters , which oppos'd them , by withstanding all the disputes of Philosophers , all the Placarts of the Senate , all the Prisons and Tortures of the Officers , with infinite other hardships , still attending their Business by Baptizing , Preaching , and Praying , and at length Seal'd the Truth of their Belief and Doctrine with their Blood ; an Eternal proof indeed of its Truth . For though Men may lye sometimes for Gain , yet we never heard of any , much less so many and for so many Ages , who would persevere in a lye that they might be Miserable ; and when they might enjoy all the Comforts of life by following Truth , would voluntarily plunge themselves into a train of perpetual Calamities , both in this World and that to come , by asserting falshood .

And indeed , as the natural Weakness and the supernatural Courage and constancy of the Abettours of Christianity heard its Truth ; so also that this Truth was of a Divine Extraction and Vertue , is farther demonstrable from the Possession it got in the Minds of the most prejudic'd Men over their Judgments , Wills and Affections , and contrary to all humane Interests and natural Inclinations whatsoever . Whereas the Doctrine of Plato , after so long a continuance , and even in the Infancy of Christianity , flourishing in those great Masters of Reason , Plotirus , Lorgirus and Porphyrus , could never so insinuate into the Miracles and Manners of Men , as to draw any one Village throughout the World unto its Principles , and make them live after the Prescripts and Rules of its Philosophy .

On the other hand , the Progress of Christianity was so Universal and Early , that even in the days of St. Paul , his Doctrine had converted some of Caesar's houshold , Phil. 4. as in the beginning of Trajan's Reign , we read of Flavia Domisilla , a Person of the imperial Blood , who with her two Eunuchs , N●r●us and Achelleus , made her Blood more noble yet , by the Effusion of it in Martyrdom ; and but four years after , Pliny going over Proconsul , to the Province of Bithynia , found such a Multitude of Christians in it , that he was obliged to consult the Emperour what to doe in the matter , not daring to draw the Sword against all at once ; and so fast did Plin v l. 10 Epist. 97. Apologit . cap. 3● . their number grow , maugre all the Terrours and Efforts of Persecution , as made Turtullainus in his Apologetick to the Roman Nobles say by a word of Triumph , We have fill'd the Cities , the Isles , the Castles , the Councils , the Camps , the Corporations , your Tribes , your Palaces , your Courts , and your Senate ; we have left you nothing to your selves but the Temples . And thus Christianity went on still , acquiring strength by its Progression , till at length in defiance of all the Instruments of Wit and Cruelty , it subdu'd Principalities and Powers , and chang'd the Laws of Empire ; it subverted their Religion , and cast their false Gods and Idolatrous Temples to the Ground ; and as a perpetual Monument of their Victory , it made them throw away their Lawrels , abjure their Triumphs , and in the Crowns they wore , erect the Crowns upon the Globe , the Figure or Symbol of the World they pre●●nded to command , and which they ever acknowledg'd to be in subiection to the Cross .

CHAP. XXVI . Of the Mahometan Religion .

THe Mahometan Superstition makes the last Branch of reveal'd ( or of a pretendedly reveal'd ) Religion ; this falls in most opportunely to be spoken to , as being in appearance the greatest Objection that can possibly be made against the Truth of Christianity , which notwithstanding when impartialy and throughly consider'd , will afford us one of the greatest Arguments to prove its Divine Authority ; upon which consideration , I have reserv'd the handlings of this Point to the last place ; for as much as Mahomet is the greatest and most Mortal Enemy , which hitherto hath appear'd against it , and therefore the fitest to follow it in its Triumph .

In the Mahometan Religion then , there are two things , at first sight , which occurr to our Consideration , viz. Its Duration , and its Extent ; as for its Duration , it has flourished , or rather infected the World for above a thousand years ; and then for its Extent , although its Original was from an obscure Imposture , yet in less than Seventy Years , the Disciples of this Sect , under the name of Saracens , had diffus'd themselves over Armenia , Persia , Palestine , Egypt , Lybia , and almost all Africa ; and for some Ages past , even to this very day , they possess the largest and noblest parts of the habitable World in the Persian and Ottoman Empires , the better part of Judea ; as also all Tartary , with three quarters also of Africa ; so that the Crescent seems in a great Measure to verifie that arrogant Prediction of growing greater and greater , donec totum impleat orbem . Now that such a Pestilent Sect should so long triumph over , and almost extenuate the Christian Religion , and spread its Roots and Branches wider also , is a point which at the first sight may seem to stagger us ; but how formidable soever this Scandal may appear to a young Believer , we shall find no great danger in it , if we consider .

First , the Circumstances of the Age when this Innovation first began . It was about the Year 630 , and in the Reign of Heraclius the Emperour , that Mahomet is said to have departed this Life , before which time almost the space of 200 Years ; the Vandals had over-run almost all Africa , a Countrey always famous for Wild Beasts and Monsters ; so that almost all that vast Tract or Region being overcome with Barbarity and Ignorance , the Soil seem'd ready prepar'd for Weeds to grow in ; to which consideration we may add that also of the Eastern Church , over-run with Nistorianism , and contending with the Western for the Primacy . All this the Impostour understood very well , as also that Ignorance naturally leads Men to Innovation : And as the state and circumstances of the 7th . Century suited well with the Genius and design of such a Prophet , so may we observe also the like Disposition and Confluence of Causes in the succeeding Ages to propagate and enlarge the same . For the Hunns , Goths , Vandals , ( whose uncouth Names are of harsh and barbarous sound , ) still thronging in upon all quarters of the Empire , disturb'd the repose and course of things ; whilst the greater Prelates contending with one another , and pursuing their ancient Quarrels about Precedency , and entring into new ones with the secular Power , about Superiority and Rights of Investiture ; all Religion was in a manner degenerated into Emulation , Faction , and Superstition . By this means , I say , the Mahometan Doctrine advanc'd apace , and the Princes who where of it , under the Titles of Caliphes and Sultans , became formidable : Whereupon the Christian Princes of the West , finding the Eastern either immers'd in Idleness and Luxury , or unable to withstand the Inundation of this Sect , enter'd into a League call'd the Holy war , which for some time repell'd the Progress of the Mahometan Invasions , till domestick Quarrels and jealousies , together with Self-interest , made the Europeans abandon such a glorious design , and leave all as a Prey to the Ottoman Usurpers , which ended in the total Ruine of the Eastern Empire .

The next thing to be taken notice of , is the Ottoman Empire it self , which has for a long time been the most potent , and is at this day doubtless the greatest in the World ; if we consider the extent of its Dominions . It is a vast Branch , or rather the very Body or Trunck of the Mahometan Religion ; and as being the most bigotted and zealous in the Propagation of the same , it will not be improper to make some Reflections upon their Conduct in this particular .

One of the chiefest Policies , or the grand Arcanum of the Ottomans , is to keep the common People in Ignorance , and to resolve the Exposition of all difficult Cases , and the final Decision of their Controversies , into the Right Reverend the Mufti , who in all matters of consequence depends upon the infallible Oracle the Grand Signiour . To this end and purpose they discountenance and prohibit all Learning , especially Controversial ; for should they attain to the understanding of Greek and Latin , they would quickly read the behaviour and belief of others in the Translations of former Ages ▪ and by the Helps and Methods which they find in such Monuments of Antiquity , they would attain also to the Art of Reasoning , which would draw them insensibly to examine their Religion , and discover the gross Absurdities and Contradictions of their Alcoran . For so it is , that their Religion will not endure the stress of a Disputation , upon which account we find , that there was never one of this Persuasion of what continuance , and how wide soever it is , or hath been , that did ever offer to defend it by Argument .

Their next Policy is , to probibit the use of Printing ; For should this get place amongst them , new Opinions would quickly be spread abroad , which would not only expose their Superstition , but make great Convulsions in the very body of their Government . 'T was subtilly therefore done of one of their Kaimacans , who when a Printer came to Constantinople with his printing Instruments , and offer'd to publish some Books very cheap , caus'd him presently to be strangled , and all his Instruments to be burnt ; pretending , that 't was unjust , that one Man for a little gain should take the Bread out of the Mouths of thousands of Families who liv'd by Writing . A plausible pretense indeed , though the true reason of this severity was that which I am now discoursing of , viz. to prevent the Innovations which a liberty of Publication would infallibly introduce .

Another Policy of the Mahometan Religion , consists in their abstaining from all acquaintance with Foreign Nations . They never Travel themselves , upon any account , not even upon the account of Traffick , into any Christian Territories ; by which means they are most grosly ignorant of what is taught or done in Foreign Kingdoms . All the knowledge they have is from Renegades and Fugitives , which cannot deserve much Credit , and in Religious Matters is totally insignificant : And as for those who visit their Countries , they are but few , there being no improvement to be made by an Ingenious and Industrious Traveller , which may compensate the Risque and Expence ; all Foreigners being generally lookt upon by the Turks as Spies , and are therefore under a watchfull Eye and in Danger . To tamper therefore with them in matters of Religion , would prove Pernicious and Fatal : And as for our Merchants , who resort to them upon the account of Commerce , their business is Trade and Gain ; nor are they admitted but to a very small acquaintance , and that only with Persons of the meaner Quality , and such with whom their Traffick lies .

The last Turkish Policy , and which seems also to contribute much to the Preservation of their Religion , is their constant adherence to their more ancient Habits , Customs , and Manners of Living ; so that whosoever does converse with them , must in a great Measure conform in these particulars , unless he has a Mind to be expos'd to Contempt , or perhaps Dangers . This one particular , how trivial soever it may seem , cannot but create in these Musiel-men a wonderfull Opinion of themselves , and a kind of scorn and dislike of whatsoever disagrees with them ; and indeed , Inconstancy in such matters cannot but argue much Levity , and we may observe our selves what Prejudice may arise from Custom . For should a Man walk the Streets with a Sugar-Loaf-Hat , with a slasht Doublet , and ruffling Ribbons about the waste and knees of his Breeches , and with party colour'd Stockings , and the like , he would be lookt upon as a Fool or Madman ; and yet such a Garb twenty five years since was very agreeable and Court-like , how ridiculous soever it appears at present . The same Judgment may pass in another Age upon our present Modes , which seem so decent and usefull : So much does Custom render things agreeable and familiar . In short , that the constancy of the Mahometans in their false Worship , does not proceed from the Nature of their Religion , but from the foremention'd Causes , is most demonstrable from those of the Greek Church ; who though they are in themselves the most unsetled in their Opinions , and the most easily won to any Persuasion ; yet in Muscovy , where they live under a Government , which neither Countenances Learning , Printing , Travel , nor Foreign Modes , we find them as setled and inflexible as the Turks , and altogether as gross and ignorant .

These are some of the Acts and Methods by which the Turks preserve their own Religion ; and here it will not be improper to take a Transitory view of one point of Conduct , by which they so much weaken the Christians . They do not make their attempts on it by open Persecution ; this would carry a show of too much Barbarity , and make the Sufferers pass for Martyrs , which would not only beget Compassion in the Spectatours , but a Jealousie also in them , that their own Religion was not of a Divine Extraction , which requir'd such bloody Executions for its defence ; from hence naturally would spring a Curiosity of enquiring into the Nature , both of one and of the other Religion , which could not but bring over great numbers of Proselites to the Christian , and which could not but be attended also with important Alteration . No no , they proceed another way , viz. by a sort of Toleration , which is nothing but a more lingring and artificial Cruelty , making Men to taste gradually that bitterness of which a sudden blow would take away all Sense , and perhaps all Fears . They suffer the Christians , I say , to enjoy the Liberty of their Religion ; but then by their exactions in Tribute , both of their Children and Estates , by barring them from all Offices , either of Credit or Profit , by remisness of Justice on their behalf , and by treating them frequently , with terms of Ignominy and Scorn , and by exposing them to the right worshipfull the Mobb ; they so enervate and debase their Spirits , as makes them very degenerate , enduing their habituated Slavery without resistance ; and with such kind of Methods as these , some of our Europeans are not unacquainted . An open Persecution is like cutting down a Tree at the Butt , which makes a great noise in the fall , and leaves a ghastly gap behind ; when yet after some little time , there shall sprout out innumerable shoots and suckers from the Roots of the mangled Trunk , which will not be destroy'd but with great Labour and Difficulty . Whereas the other Method is like that of well drawing the Nourishment from the Root , and by removing the Earth which covers it , by which means it becomes naked , and lies expos'd to the Extremities of Weather , to Cold , and to the burning Sun , and to all intemperance of the Air , which in short time will make the Tree wither away , or continue in such a languishing Condition , as shall give but little Umbrage , nor afford any shelter under its Branches .

Having taking a short veiw of the Mahometan Methods for the defence of their own Religion , the next general consideration will be that of its Author , as also of the Nature and consideration of its Doctrines . It s Authour Mahomet , an Ishmaelite by Extraction , and a Nation of Arabia , was by profession a Carrier , and being master of Camels did follow Traffick , as 't was the Practice anciently of the Ishmaelites or Arabians , and is in use amongst them to this very day , in great companies of Mules and Camels , call'd , Caravans . The Imposture being one of a subtle wit , as are generally Men of this Profession and Countrey , soon grew Rich and powerfull too : For receiving Pay under the Emperour Heraclius at such time as the Arabian Army revolted ; he was not wanting to make his Advantage by heading a Company of his perfidious Countrymen , pretending belike to free his Country from Superstition and Slavery , and to secure their Lives and Properties : By these means we may easily guess that he was Idoliz'd by the Arabian Rable , and soon became considerable . And because pretension of Religion has been ever lookt upon as a fair Cloak for Rebellion , and the fittest Instrument to puzzle the Populace , the Impostour plaid the Zealot , and sets up for an Enthusiast , or some divinely inspir'd Prophet .

The circumstances of that Age , as we have always noted , did highly favour his design ; for we do not find that Christianity made any entrance into Arabia , only the Nestorians , who swarm'd about Alexandria , had spread themselves into these parts ; as likewise the Jews , upon the account of Traffick . The Impostour therefore , like a true Trimmer or Latitudinarian , acted the part of a moderate Reconciler , by forging a Religion , or pacifick Comprehension of all dissenting Parties . To gain the Jews , he forbad Swines Flesh , retain'd Circumcision , abolish'd Images , extolls Moses and the Prophets , and every where magnifies the Old Testament . To allure the Orthodox Christians , he magnifies Jesus Christ also , allowing him to be sent from Heaven , and to be conceiv'd on the Virgin Mary , whom also he highly honours and esteems , as an immaculate Virgin , both before and after her deliverance . He taught also , that Jesus Christ came to instruct the World , and left it a holy Law or Rule in his Gospel , or the New Testament ; and in the last place , to draw over the Nestorians to his Belief , he taught that Jesus Christ was not true God , nor the Son of God .

And because the Mysteries of the Christian Religion might seem hard of digestion to new Converts , he expung'd the Doctrines of the Trinity , as also of the Crucifixion and Resurrection of Jesus Christ out of his Alcoran . He took no notice likewise of the Sacraments , of the Doctrines of Justification by the Merits and Sufferings of Jesus Christ , nor of Original Sin , and the like . And to secure the sensual and voluptuous to his party , he expung'd the Doctrines of Christ , touching self Denial , of returning Good for Evil , of loving our Enemies , of suffering Reproaches and Persecutions with thankfulness , and of subduing our Passions , and of abstaining from the very thoughts of sin ; in lieu of which severe Doctrines , he allow'd his Proselites to have many Wives , and as many Concubines as they could maintain . He allowed them also , or rather commanded them to be reveng'd of their Enemies , and after this life ended , promis'd them the fruition of Women , brave Ox-ey'd Women , of pleasant Gardens , and Fruits , with such like Blandishments as might prove fuel to their Lusts , in the next life .

Nor did his Artifice rest here ; for being jealous that his Novelties could not easily gain credit upon the score of their own sufficiency , he pretended that all was reveal'd to him by the Angel Gabriel ; to countenance which Imposture , his disease ( which was the Falling-sickness ) was of wonderfull advantage ; and we know the time ( and God grant we may not know it again ) when a black or white Cap , and a Handkerchief knit about the Neck with a Slip not , accompanied with a hallowed Cough and a twarying Nose , were the infallible marks of a Son , or rather of a Father of Grace . But to return to Mahomet ( where we left him ) in his fits of Trembling , out of which , as out of a Trance of Ecstasie , being a little recover'd , with a ghastly , pale , and meigre Countenance , and half distracted , he vented his Blasphemies and Nonsense , in abrupt Sentences , and with a hideous Voice of denouncing Hell and Damnation , to such as did not fear God and keep his Commandments , which were sent to them by his Prophet Mahomet ; by which we may judge readily of what Antiquity and Extraction the Quakers are , who ( to give them their due ) are much ancienter we see than many of their fellow Sectaries .

But we must not yet take leave of Mahomet , who of a Captain of Mules became a Colonel or Brigadier of Light Horse , and at last a great General , by revolting from his Prince and Master ; like another Oliver , he made use of both Swords , the Temporal , and that of the Spirit ; this being the certain Method by which all Usurpers do advance themselves , viz. to join the Seducer to the Rebel ; so that had his Highness the late Usurper liv'd in Arabia , in the time of Heraclius the Emperour , the impartial Reader must agree with me in my Opinion , that he would have made an excellent true Mahomet , or had Mahomet liv'd in England in the Reign of Charles the First , that he would have made as good a Lord Protectour .

As for the Alcoran or the reveal'd Law of Mahomet , it is divided into Chapters under certain ridiculous Titles , which have not the least affinity with the Contents , as the Verses or Sentences of the Contents have not the least Connexion with one another . Every Chapter is prefac'd with the Name of God , all Gracious and Merciful ; but for the Contents of them , they are generally the same throughout , tending to denounce God's heavy Judgments on Infidels and Sinners , speaking oft-times of Heaven , Hell , and a general Judgment . Good Works , such as Alms , Fastings , and Prayers , are every where commended and commanded ; upon the whole it is nothing but a Hodg podg of Sentences , or the abrupt transports of a Frantick Spirit , which though in offensive many of them in themselves , and pretending to promote vertue and a good life , yet being so often repeated , and without the least connexion of matter , it quickly nauseates , and carries not the least appearance of a Collection or Body of Laws , being no better stuff than what any old intoxicated bigottist vents usually in a religious Fury ; so that the Alcoran may truly be said to be as dry , incoherent , devious and dangerous , as the Sands of Arabia in which 't was hatcht .

But that we may come nearer to our journeys end through this barren Desart , let us compare the Life and Doctrine of Jesus with that of Mahomet . And here a sacred horrour puts a kind of stop to my Pen , when I offer to compare , I say , two things so extreme as the holy Jesus with the most impure Impostour . But since the Beauty of Light may without contradiction be illustrated by the gloming Nature of Darkness , and the Goodness of God may become more visible by being oppos'd to the Deformity of the Devil ; let us , I say , compare these two Prophets together .

First then , for the holy Jesus , he tells his Followers ; That he did not bear record of himself , but that the Works which he did testifie of him , to which he appeals , and of which we have spoken already . As for Mahomet , let us hear what he says of himself : They will certainly cry out ( says he ) that Mahomet dream'd and invented Alcoran cap of the Prophets what he teacheth ; that he is a Poet , and that all is but Fiction ; we will not believe him unless he shew us some Miracle , as did the Prophets of Old . To this Objection which Mahomet makes of himself , and against himself we may be sure , what Answer does he give ? Why truly , and very wisely , he lets the Objection even shift for it self as well as it can , running on at his old impertinent Career , and crying out ; We have destroyed many Towns , because its Inhabitants were Incredulous ; those which we sent before thee were Men which were inspir'd by us ; demand of them who were before you , and who liv'd under the written Law , if you are ignorant of it : They were Men who did Eat , Drink , and were Mortal , we have accomplished what we promis'd them , and sav'd them , together with other Believers , and have rooted out the unbelievers ; we have sent you a Book to instruct you , do you not understand how many infidel Towns we have destroy'd , and how many new Generations have been establish'd in their places , &c. a very fair and pestilent Answer to his own Objection , and like the rest of the Alcoran . There was one Miracle I confess father'd on him ; how that once upon a Time , the Moon was cleft in twain , and fell down upon the Ground , wereupon Mahomet ran nimbly , and catching up the Peices before they crumbled into Bits , solder'd them together again , and sent it up to Heaven whole and sound as a Bell ; a Miracle which no Man saw besides the Authour of it , and serves only to convince his followers , that he was no other than a Lunatick .

In the next place , Jesus Christ was a Person of a most pure and holy Life , as Mahomet himself confesseth , whilst Mahomet owns himself in many places of the Alcoran to have been a very leud , voluptuous , and lustfull Person . Thirdly , the Doctrine of Jesus Christ was this : Love your Enemies , entertain not a lustfull Thought , suffer Reproaches thankfully , rejoice under Persecutions and the like ; the Doctrine of Mahomet is , Kill your Enemies , get as many Wives and Concubines as you can keep , &c. Fourthly , the Instruments which Jesus made use of to propagate his Doctrine , were a few poor simple Fishermen , timorous and illiterate , without Friends , Money , or Interest : The Instrument which Mahomet had recourse to , were Squadrons of Arm'd and Bloody Arabians . Fifthly , when Christ appear'd , the Romans , who oppos'd his Doctrine , were in their greatest Glory for Learning , Number , and Strength ; there was then the largest and the most powerfull Emperour the World ever knew , which made head against it ; when Mahomet appear'd , the Empire was broken to pieces , and the Countrey he appear'd in was utterly void of all Learning , Knowledge , Humility and sense of Christianity , excepting a few Nestorian Hereticks . Lastly , Christ promis'd Salvation by dying and rising again ; Mahomet by sighting , promising also that he would come again to them a thousand Years after his departure ; but he was not so good as his word ; in so much that the Mufti , finding the People much dissatisfied , and ready to Mutiny about the Non-accomplishment of this glorious Prediction , found this Artifice to appease them ; saying , That upon a more diligent perusal of the Sacred Books , he discover'd a mistake in the Figure , and so it was found to be 2000 and not 1000 Years before this most illustrious Prophesie should be fullfill'd ; which Cheat , so silly as it was , was sufficient to appease the deluded Rabble . From all these Instances it appears abundantly ; that the great Success in the Propagation of the Mahometan Religion , had its Birth and Progress from humane Artifice and Invention .

But here the Mahometan will reply ; if Jesus Christ were the Son of God , and came down from Heaven to Redeem the World from Errour and Eternal Misery , how comes it to pass , that he has suffer'd such an Impostour as Mahomet to delude Mankind for above a thousand Years , ravishing his Spouse the Church out of his Bosome , and making most direfull Butcheries on the Sons and Members of it , insomuch that there is scarce one third left to Christ ; so large and permanent are the acquisitions of Mahomet . From whence 't will follow ; That Christ must either want Will or Power to defend that Church , for whose sake 't is said , that he came down from Heaven , and was incarnate , and suffered an Ignominious Death upon the Cross , and that Mahomet , as one of greater Power and Vertue to defend his Doctrine , was no Impostour , but a true and glorious Prophet A Discourse like this , how Blasphemous and Offensive soever it may be to the Ears of a Christian , must yet be suffer'd were I to dispute with a Mahometan ; and indeed , it is the only thing of moment which any of that Religion can suggest in favour of it , to which I answer .

First , that the same Objection might be made against the Jewish Church of Old ; for they were in comparison of the Pagan World , not so much as one to a thousand ; also , they were frequently oppress'd by their Neighbours , and at last their Laws and Nation in a manner extinguish'd in the Babylonish Captivity . The Jewish Church indeed was a Type of the Christian , and the Case the same in both : God's promises were always Conditional , there being requir'd Repentance , and Duties on Man's part , for failure whereof severe Judgments were ever denounc'd , and thus much Mahomet himself allows every where in his Alcoran . Now that there was such a General decay of Piety and Christian Vertue in these People , who now groan under the Mahometan Yoke , at such time as they became its Vassals , is notoriously evident in all Monuments of Antiquity ; nor does Mahomet promise Blessings and Mercies to his Followers , but upon such Conditions as are before mention'd , viz. Beleif , Repentance , and Good-Works .

In the next place , that there should be great Apostasies from the Faith , and that there should arise great Seducers , and false Prophets , or Antichrists , who should deceive many , and introduce New and Damnable Doctrines , was what Christ foretold , and caution'd those who embrac'd his Doctrine , to beware of it : so that the event , is so far from weakning the Truth of the Christian Religion , that it does fortifie the same , by the accomplishment of what Jesus fore-told .

In the third place , such a Breach in the Christian Body , is no diminution of Christ's Power and Goodness ; the Church of Christ in this World , is in a state Militant , expos'd to continual Fatigues and Dangers , and sometimes to Defeats , and to Captivity ; this is nothing , but what Christ also foretold in his Gospel , and what he himself suffer'd . Now here indeed is the Power and Goodness of God made manifest , that , maugre all the Barbarity and Artifice of Turkish Gorvernment , the number of Christians throughout their Dominions , far exceeds that of those who hold them in Subjection : Nor have the Turks introduc'd amongst the Greeks any Doctrines of their own , which may poison the Christian Faith ; so that however their Temporal Estates may suffer by God's wonderfull Providence and Goodness , they are not in any subjection as to their Souls ; all which serves to wean Men from the Love of this World , and to settle their thoughts upon a future State , which is indeed the grand Scope and Method of the Gospel : And as this is the Method with the Church in general , so likewise is it with every true Christian in particular ; and although at first sight , it may seem something harsh , that Christ who came into the World to destroy the Works of the Devil , and to redeem Men from Sin , should notwithstanding , suffer the same Devil to tempt us to sin , and to ravish infinite numbers of Souls daily out of the Arms of the Church ; yet even in this particular , he verifies his own Doctrine , for Eternal Happiness is called a Crown : Now a Crown or Garland , through all Antiquity , was ever held a Military Reward , such were their Civil , Moral , and other Crowns , so famous amongst the Ancients ; so that the very Reward does suppose a Victory , and Victory a Fight , and Fight an Enemy Conformable hereunto the Apostle tells us , that we wrastle not with Flesh and Blood , that is , with our own sensual Appetites and Passions ; but with Principalities and Powers , and spiritual Wickednesses in high Places ; that is , with Devils who yet retain some kind of Government , and are in Subordination to one another , resembling the Hierarchy of the blessed Angels , which are described also by the like Characters of Thrones Dominions , Principalities , and Powers , and are always at hand to relieve and defend the Elect against Temporal Dangers , and the Assaults of those black Legions , as is every where most abundantly reveal'd in Scripture . Now if Men for a corruptible Crown venture so much , he certainly does not deserve one which is Eternal and Incorruptible , who will not suffer hardship , and combate the Enemies who oppose him . Nor has Christ left the Members of his Church abandon'd and destitute , for besides the assistance of the blessed Angels , the assistance of his Sacraments , together with his own Example , Precepts , and Promises , he has for our farther Encouragement , promiss'd us the assistance of his Holy Spirit , to adorn us with many singular Graces , and to direct his Church into the way of Truth and Holiness : To all which , whosoever has a true regard , and lives a vertuous Life , cannot but have a sollid assurance of being eternally happy .

In the last place , the progress which the Mahometan Superstition has made , is not so great , as what the Professors of it do pretend ; they never met with any Philosophers to dispute with them , nor Princes to persecute them ; so that like Weeds in a fruitfull Soil , being neglected , they soon grow up , and over-run the good Ground . What Opposition the Christian Religion met with in its Birth and Infancy , we have already spoken of ; as also , that the Christians , after all their Calamities , far exceed the Mahometans in number throughout all the Grand Signior's Dominions .

To put an end to this Discourse , I put it thus to the Mahometan : Mahomet , in the Alcoran c. of the Table . Alcoran , brings in God thus speaking to him : [ After many Prophets , we have at last sent Jesus the Son of Mary ; he has confirm'd the Ancient Scriptures ; We have given him the Gospel full of Light , to conduct the People into the right way ; they who follow the Gospel , ought to judg how it is taught in the Gospel ; they who do not judge conformably to what God hath taught them , are disobedient to his Divine Majesty . ] The like he has in many other places of the Alcoran , extolling also the Apostles of Jesus , as sent and inspired by God ; moreover ( Chap. of Wines ) he calls the Jews Blasphemers of Alcor . cap. of Wines . Mary , when they boasted how they had killed the Messiah , even Jesus the Son of Mary , the Apostle and Prophet of God . [ They did not kill him , nor crucified him ; but they crucified another Person who resembled him , God having taken up Jesus to himself into Heaven . ] Moreover in the forecited Chap. of the Table , says he , Those who say , that the Messiah the Son of Mary is God , are impious . Now let us see how these Sayings of Mahomet can hang together : It is in the Gospel that we read , how Christ ( the Word ) was God , or the Son of the living God ; also that he was Crucified , and Rose again : It is in the Gospel , where we read , that Christ taught and commanded his Disciples , to Baptize all Nations , in the Name of the Father , and of the Son , and of the Holy Ghost ; as also instituted the Sacrament of the Lord's Supper , and left it as his last Legacy or Pledge of his Love before his Translation : Now if the Gospel , as Mahomet tells us , be full of Light , and left us by God , to direct us into the way of Truth , then must the forementioned Doctrines also be true ; for should the Gospel teach us a Falshood , it could not be said to be full of Light , and to direct us into the way of Truth . Now if these Doctrines be true , then must that which is taught by Mahomet to the contrary be false ; and consequently , that Mahomet , in so teaching , is no less contradictory to himself , than to the Truth , and was therefore no true Prophet , but a lying and wicked Imposture .

But before I take my leave of Mahomet , it will not be amiss , to advertise my Reader ( if he be a Christian ) of the danger , both he and all other Christians are in , of being reduc'd under the Slavery of this Mortal and common Enemy ; so that how prosperous soever the Christian Arms are , or have been , we are still in greater danger than ever , of being ruin'd by the Legions of these Infidels , not those of their Spahi , or Janizaries , but by those of another Order far more mischeivous ; forasmuch as they fight under our own Colors , and pretend to be of our Party , such Enemies are ever look'd upon as the most dangerous ; for they are rarely discover'd till they have given the Mortal Blow . Now these are the Socinians , a Sect which , though exploded the World above a thousand Years ago , under the appellation of Arians , are in these our days risen again from the Grave , and like Spectrums appear every where in the Dark . In denying therefore the Divinity of Jesus Christ , they do with the Mahometans not only deny the Trinity , the Doctrine of Justification , or the Merits of Christ's Satisfaction , but also Baptism in the Name of the Father , Son , and Holy Ghost , together with the Doctrine of Original Sin . So many fatal Errours do follow one upon the Neck of another , by denying that one Fundamental Truth which Christ himself is pleas'd to call the Basis of his Church , viz. That glorious confession of St. Peter , Thou art Christ , the Son of the living God . The Socinians we all know are a Mungril Brood , half Christians half Turks , and for this Reason 't is that they swarm so much in Poland , Hungary , and Transylvania , and are found at this day to fight openly for the Crescent against the Cross . This Argument is too great and weighty to be discours'd upon under the Method I am engag'd to , it would require a Volume ; though we cannot but hope , that as the Pens of pious and learned Men , will not be wanting to pursue and stab their Errours ; so the Sword of the Magistrate , will not fail to find out their Persons .

CHAP. XXVII . Of the Immortality of the Soul .

THe Immortality of Man's Soul is a point of high concernment , and comes next to be consider'd of ; for as much as all our reliance upon God's Providential Order , as also all the hopes and rewards which depend upon our Faith with whatsoever else relates to our Christian Practice , are all built upon this Persuasion , viz. That the Soul of Man which is the Principle or Source of all his Actions , is of an incorruptible Nature , and survives the Body .

But before we proceed to Proof , 't is necessary to clear some doubts which seem to obstruct us in the Prosecution of this Argument . The first grand difficulty is from the Old Testament , for if the Immortality of the Soul be so great a Truth , and so necessary to be believ'd , how comes it to pass we find no mention of it in all the Jewish Writers of Old . In all the Books of the Old Testament , there is no place to be found where there is so much as mention made of the Kingdom of Heaven , ●● of a future 〈◊〉 after Death . Had the Patriarchs and Prophets believ'd any such thing , they must needs have mention'd it some time or other , as being a thing of the greatest concern to them , and the best support against the Misfortunes of the World and the Terrour of Death . And above all , David must needs have taken notice of it , having such frequent occasions given him for it from the whole course and variable occurrences of his life . Nay , even at his Death , his Discourses with Solomon were very copious about setling the Temporal Affairs of his Kingdom , but not a Word of the place where he was going to ; nor do we find that Abraham , Jacob , Moses , Samuel or any of the Patriarchs and Prophets to whom God so largely and familiarly reveal'd his Will , ever touch'd upon this important point at the hour of their Death ; only we read , that they slept with their Fathers , and were gather'd to their People , and there was an end . And though we read oft times of the Soul , and of Hell in the Old Testament ; yet 't is plain , that by Hell is understood nothing but Death , or the Grave ; as by the Soul also is understood no more but the animal Life , and someti●es the Heart and Affections . A Resurrection of the Body is indeed mention'd by Job and Daniel , but that 's another point ; but no proof can be produc'd which speaks of the Soul as of an immaterial and spiritual substance , subsisting after Death .

To this I answer , First , that the Scripture is not so silent touching the Soul's Immortality , but that there is ground enough , even from Scripture , to make the matter dubious . For most Divines are of Opinion , that 't was Samuel's real Soul which God suffer'd the Witch to raise the Night before Saul's Death , which could not be , had it not surviv'd the Body . And even in Ecclesiastes , ( which Book seems even in a manner to determine Man's felicity in Temporal Enjoyments , ) upon the summ of the matter , we are told by Solomon , that the Body shall return to the Dust , but the Spirit to God that gave it : though much either way cannot be concluded from the Passages of this Book , which seems to be no other than a Collection of Observations made by Solomon , under his two Capacities , Natural and Divine ; or a Miscellany of Aphorisms , as they were dictated by the Natural Man and Wisdom . But whatever it be , this is certain ; that if the Books of Tobit and of Wisdom be of any Credit with us , ( as I know not but they should , ) there is enough for our purpose , being told Cap. 2. and 3. of Wisdom , that God created Man to be Immortal , and that the Souls of the Righteous are in the hands of God , and there should no Torment touch them ; and a little after , he says , that though they be punish'd in the sight of Men , yet is their Hope full of Immortality . Tobit also in his Prayer , Cap. 3. desires of God , that he might be deliver'd out of his Distress , and go into the everlasting place .

In the next place , 't is notwithstanding probable that God thought fit to conceal the clear knowledge of this , as also of other Important Mysteries of Religion , such as the Doctrine of the Trinity , and of the Incarnation , with some Truths of this Nature , from the Generality of the Jews , to render the Preaching of the Gospel more glorious , by the new Discoveries it was to bring along with it , and this is what Saint Paul tells us expresly , 2 Tim. c. 1. viz. That Jesus Christ had abolish'd Death , and brought Life and Immortality to Light through the Gospel ; though 't is pious also to believe , That many of the Holy Patriarchs and Prophets under the Mosaical Institution , had some secret dawnings of this Light , even by the Shadows it reflected . Their wandrings in the Wilderness represented their Instability , Hardships , and Errours of Life , all which were to end in Caanan , the place of everlasting Rest . Their Jubelees also , and Sabbaths , were Types also of the same Everlasting Rest , as St. Paul fully shews , Hebr. the 4th , where he proves also , that the promised Rest , was not that which Joshua gave them in Caanan .

Farther yet , 't is not improbable that God should conceal this Important Truth from the Jewish Fathers , to the end their Faith might be more Illustrious ; for the less of Evidence , the greater is the Excellence of Faith , as St. Paul pursues at large through the 11th Chap. to the Hebrews , in the many noble Acts of Faith , recorded of the Jewish Worthies , and particularly of the Patriarchs he expounds it , that they saw the Promises a far off , and that they were only as Strangers and Pilgrims upon the Earth , seeking another Country which was heavenly . Now if they who had but such a saint glimmering or dawning of a future State , should live in such a constant dependance upon God's Providence , with such exactness of Moral Justice , and with such indifference for the Things of this Life , in respect of God's Commands , was a thing infinitely more Noble , than if they had had future Rewards within a near prospect ; for then Self-Interest might seem to have been their Motive , whereas now all their Obedience was resolv'd into the Will and Pleasure of their Almighty Sovereign ; and therefore 't is that Abraham's Faith is so highly recommended to us in this Chapter : For in his readiness to sacrifice his Son , he actually sacrific'd all the Affections of Nature , and the considerations even of his Reason , in his chearfull compliance with God's Commands . Many are the noble Acts of Faith recorded of these famous Men of old , who yet received not the Promises , God having provided some better things for us , that they without us , should not be made perfect .

In short , the Doctrine of the Soul's Immortality being taught by Jesus Christ , and the divine Authority of Jesus Christ being evidently deduc'd from the Writings of the Old Testament , it follows also , that this Doctrine was therein contain'd , as to its Causes , like as an Embryo in the Womb , which though invisible for a while , was in its due time to be brought forth , and be made manifest to the World .

Another Objection from Scripture against the Immortality of the Soul , may be grounded upon that Passage of Genesis the 9th , whereby God speaking of Man said , Gen. 9th . Surely the Blood of your Lives will I require , at the Hand of every Beast will I require it , &c. what our Translation renders Life , is by the Vulgar rendred Soul , or the Blood of your Souls , and therefore Levit. 17. 't is said , that the Life or Soul of all Flesh , is the Blood thereof ; and for that Reason 't was that Blood was prohibited , as being the Life or Soul of every living Creature . Now if the Life or Soul be the Blood , or in the Blood , ( as the Phrase is us'd promiscuously , ) it follows ; that proportionably to the effusion of Blood , the Soul also is effusible , and consequently divisible and Mortal .

To this 't is answer'd , that Scripture Phrases are not to be taken according to the strict Notions of Philosophy , but according to the Apprehensions and customary Speech of those they are directed to : For so it is , that whilst we see Life departing leisurely upon the effusion of Blood , we say commonly , that the Soul departeth with it , forasmuch as the Spirits which are the great Instruments of the Soul , are recruited by the Blood , which upon this consideration also may be said to be the Vehicle of Life , but cannot be said to be Life it self , but in an improper sense ; for though upon an Evacuation of the Blood , the Soul or Life departeth , so the Soul or Life may depart also , the Blood still remaining in the Body without any notable diminution or alteration .

The next Prejudice against the Immortality of the Soul is grounded upon the Birth , Growth , Progress , and Decays we observe usually of its operations conformable to the several Stages of Life . Reason we see does begin to disclose it self in Child-hood ; and although some Men have a greater share of it than others , yet upon the main , it seems to borrow its Improvements from the different Tempers and Dispositions of Men , and the several Methods of Education ; nay some Countries have an Influence upon the Genius's of Men more than others , and inclines them to more Man-like and regular Thoughts , and render them quicker Witted and subtle . If the Soul of Man were endow'd naturally with such excellent Gifts , why does it not manifest the same without so much cultivation and Expense ; without so much diligence and study ? and as fast as we acquire the knowledg of some things , we forget others ; so that all the Productions of the Mind , are rather the effects of Art than of Nature . We see also , when the Body is most Athletick , the Mind also is most vigorous ; and as the Body decays by Age or Sickness , so the Functions of the Soul languish also , and by all the Experiments we can make , are totally suppress'd by Death . Besides , if the Soul of Man were Immortal , how comes it to pass , that it has naturally such a horrour of Death ; whereas it should rather rejoice at its approach , as the only means of its deliverance from that Obscurity and Restraint it is subject to in the Body , from which being once releas'd , 't is said to enjoy a perfect and unchangable State of Bliss .

To the latter part of this Objection 't is answer'd ; that the Fears which seize usually on dying Men , is the best Argument in the World to prove the Soul's Immortality : For dying Men could never have such a fear , had they not Apprehensions of a future State , as also of its Duration and Immutability ; so that these Considerations being incident to Men of all Conditions , Ages , Countries , and Perswasions , prove sufficiently , that they are inherent and natural to the Soul , as Gravity , Levity , and such like Inclinations of Bodies , do demonstrate there is another Region without them , to which they naturally tend ; were the Soul of Man as well as his Body extinguishable by Death , to dye would be no more , than to close up all the Labours of a tedious Life , in one found and eternal Sleep ; a thing which all Men naturally would rather covet than abhor : But when a departing Soul feels an inward Agony , and labours betwixt Hopes and Fears , it shews it is approaching towards a future state of Happiness or Woe , the apprehension whereof , cannot choose but fill it with some amazement and distraction .

As to the other part of this Objection , viz. That the Powers of the Soul , do rise and fall proportionably to the Improvements and Delays of Nature , therefore they must perish with it : I answer , this does by no means follow . A Candle burns brighter or dimmer , as the Glass or Lanthorn which contains it is more clear or cloudy , and yet the Light would not be extinguished , though the brittle Case were broken ; but on the contrary , it would appear with a fuller Lustre , and diffuse its Beams without confinement . When we see one of those floating Castles of the Sea proudly sailing ; when we observe how easily 't is turn'd about , and how regular it is in all its Motions , and yet of that force , as to resist the blustring Winds , and the raging Ocean , we are easily persuaded , that there is some one within who animates this great and curious Machine , who though he be no part or Member of the same , yet all the Effects he works , depend upon the good disposition and frame of the Ship ; for if it be old , leaky , or any way disabled in the Hulk , Rigging , or any of its subservient Instruments ; the Pilot though never so knowing , will appear very defective in all his Endeavours ; nay , though the Pilot knows himself to be of a more durable and excellent Frame than the Vessel which carries him , yet he fears a Wreck , and labours what he can to save his Ship from the Apprehensions he has of the uncertain State to which he shall be expos'd , when the Vessel which now covers him , shall fall to pieces ; how apposite this Emblem is , to illustrate our present Argument , is obvious to all .

As to the Operations of Man's Soul , I confess much must be allow'd to the force and Methods of Education , and to the Temper of the Climate in which Men live ; and yet we may observe , that the grossest Peasants have naturally all these Gifts , which the wisest Men by all their Arts and Study can arrive to . The laborious Husbandman , though he cannot dicourse of the Dimensions , Beauty , and Motion of the Heavens , understands well enough the Criticisms of every Season , and knows also the Virtue and Temper of the Earth , he cultivates much better than the inquisitive Philosopher , and accordingly takes his Prospect , and makes his profitable Returns ; he is cautious and subtle in making his little Bargains , as the greatest Statesman can pretend to be in his Contracts and Measures of Government ; and what is yet more observable , as he has a greater dependance upon Providence , so naturally he shews a greater submission to the Will of Heaven , and bears his Losses and Disappointments with greater patience , than those who have been studied in the Schools of Vertue ; so that much still is to be attributed to the Genius and Fabrick of the Soul , the natural Source of all his Actions .

We may observe also of many Bruits , that they are endued with a natural Sagacity , great Docility , and with a greater quickness of Sense , than what any Man can pretend to , and yet one who is born Deaf , and consequently Dumb , though he be thus defective in that Sense of Hearing , which is so essentially requisite for the attainment of Understanding , and by which all Instruction finds a Passage to the Soul ; I say such a Man by the help of Art , ( as daily Experience does evince in Mutes , ) may be brought to have an accurate and correct Conception of things , to be most apprehensive of what is said or done , and by the least Hints and Motions of the Body , to understand the Minds of those he does converse with , and by an extraordinary quickness in the motion of his Hands and Eyes , to communicate his own Thoughts ; a thing which Bruits though never so subtil and prone to Imitation , and though most accute and attentive in all their Senses , and though instructed with the greatest diligence , can never arrive to in any degree considerable ; which shews sufficiently , that there is a vast difference betwixt the Nature and Capacity of the Animal , and those of the Rational Soul .

That force of Judgment and Reason ; which we observe frequently in Men under the decays of Nature , whether by Age , or Sickness , is not , I confess , such a satisfactory Proof of such a perfection of the Soul , as is now discours'd of ; since we find that even habits of Exercise , acquir'd in our younger Years , as of Dancing , or Instrumental performances , continue to some considerable degree in Men , maugre all the Indispositions and Decays of the Body ; much more then may those Habits of the Mind , which were acquir'd by Discipline and Study , continue vigorous in a languishing Constitution , though they were admitted to spring from an Elementory mixture . But for all this , we may frequently observe in dying Men , some sudden Sallies and Transports of Joy , some extraordinary Efforts of Mind , which were not the effects of Education ; and above all , in dying Children , whose tender Age never yet arriv'd to any such Inclinations , we may oftentimes observe strange Illuminations , and quietness of Spirit , a little before their departure , which , I say , can never proceed from what they never yet acquir'd , but from the innate Propensities and Genius of the Soul .

But whatsoever that dependence be , which the Soul has upon the Body , and though it should be granted , that it receiv'd all its Improvements from it , yet this is no Argument against the future and independent State of the Soul after death . An Embryo we see , is form'd and nourish'd by the Womb , and yet when the just appointed time for its departure happens , it is so far from ceasing to be what it was before , that it acquires a nobler Degree of Life , by being separated from its Matrix , and arrives to the perfection of a living Creature endued with Sense , which before only was of a vegetative Nature ; so it is with the Soul , which though nourish'd or cherish'd by the Ministry of these Corporeal Organs , when once it is deliver'd from them , assumes yet a higher degree of Perfection and Life , and is capable to subsist and act of it self , by Methods far more Noble and Spiritual , than those by which it was employ'd , when it was in , Union with the Body .

Having thus given a summary Reply to such Observations , as seem'd most prejudicial to the Soul's Immortality ; let us now proceed to prove this Doctrine by such natural Medicines , as shall yet give farther satisfaction to the foregoing Doubts , as well as establish the truth of our present Assertion . Now the general Arguments by which this Truth is demonstrable , are taken , 1. From the Operations of the Soul . 2. From the natural Inclinations of the Soul . 3. From the Justice of Divine Providence . And lastly , from the Testimonies of the wisest Heathens .

First as to the Operations of the rational Soul , though the first Rudiments we have of things , be borrowed from the Impressions made upon our outward Senses , yet the Reductions and Inferences we make of things ( which are the Works properly of Reason ) are of a much sublimer Nature ; so that the Organs to Sense , are but like the Candles to the Soul , which discover indeed the Object in some respect , whilst the discerning Faculties , is of an extraction far more spiritual and pure . With what fixt and constant Applications does the Mind of Man bend it self with all its Instruments upon its Object , and through how many Labyrinths of Doubts , and seeming Contradictions does it wind it self in the pursuit of it , whether it be matter of Judgment and Practice , or of Speculation only and Knowledg ? With what order , silence , and readiness does every Faculty stand prepar'd , how quick and diligent are they in their Reports , and how capacious and indefatigable is the Mind in receiving them ? Cogitation never wearies it , though the Animal Powers grow tir'd often , and require repose . What an infinite variety of Objects occurr to the Mind at once , what numberless Idea's and Images of things hover always over it , and how quick are its transitions from one thing to another , seeming , as it were , in one Point or Instant of time , to view all Persons , Things , and Places , which ever made an impression upon the Sense ! The Mind passes in a moment from the dark Centre of the Earth , to the utmost surface of the World , and there surveys this vast Fabrick : From thence it flies through that immense or imaginary space , which is incomprehensible and infinite , and which surrounds the whole Creation . It fathoms the Nature of Things , so that whatsoever has an Existence falls under its consideration ; it does not only take in present and past Things , but it extends its Power to future Objects , whether possible , or such as really shall come to pass ; and by a just balancing of what is past , with what may happen , it frames excellent Rules for the government of Life ; it leaves us Precepts also , how to moderate our Passions by a right use of them ; and by these means , teaches us the Divine Art of Wisdom , and true Felicity .

How many Conceptions are there , which hourly offer themselves to our Thoughts , when we retreat a little within our selves ? Of these some are simple Apprehensions only of particular things ; others by way of Composition , are the results of divers Images , amidst which great multiplicity , some there are which at the first sight seem plausible and attractive , which yet upon farther examination of Reason , are found to be superficial only and fallacious : Others again seem abstruse and useless , which upon a strict Enquiry , are found to be most beneficial and sollid ; and accordingly they are committed to the Store-houses , or several Apartments of Memory , there to be conserv'd and reveiw'd at leisure , and to be produc'd for service towards our farther acquisition of Knowledg , or for our better conduct in the Occurrences and Affairs of Life ; all which Conceptions and Inferences of Reason are of that vast extent , and of that spiritual and subtil Nature , as cannot but tell us , that their Spring is pure and inexhaustible .

Contemplation is another intellectual Act of a Rational Soul , and indeed the highest and most Seraphick ; for by this the Mind is elevated above all sensible Forms , and many times deserts the habitation of the Body , it seems to break Prison , and feels an ineffable Agility and Pleasure in being unconfin'd , whilst the Body lies senseless , and as it were inchanted with the soft Chains of Sleep . And when the Mind recovers it self out of the Ecstasie in which all the inferiour Powers are sometimes drown'd , what languors are there in the Soul , what struglings to return to the same state of separation , whilst it nauseats all earthly Objects whatsoever ; which shews that the Soul thirsts after another State , independent on the Body , and by consequence must survive it .

In the last place , if we reflect a little upon the Will , the other great Faculty of a humane Soul , we shall find its Operations to be so free and magisterial , as cannot but tell us , that the Soul , of which it is a Branch , is independent on all Animal Inclinations whatsoever ; for so it is , that we have a Power of Election and of Rejection of Objects , contrary all the dictates of Sense and Passion . We see every day how Men choose Imprisonment rather than Liberty , Poverty and Disgrace rather than Wealth and Honour ; and even Death it self rather than Life , and can bid an eternal Adieu to all sensual Enjoyments which Nature can induce them to , and all upon future Considerations ; so that the current of voluntary Actions , mounts much higher we see than the Level of Nature , and must issue therefore from a higher Spring : Therefore Conscience , which is nothing but that Impartial Judgment , which every Man makes within the Tribunal of his own Breast , by reflecting on what he has done , or on what he is about to do ; how quick and impartial is it in recalling on Memory such things , as many times we would willingly forget ; how inexorable is it in condemning the Man himself , and how severe in inflicting condign Punishments , more powerfull , than all the Tortures of the Rack , and of the longest continuance , and as ghastly as the Horrors of Hell , being such as no Methods of Reason , no Arts of Education , no Charms of Sense , no Worldly Fruition , no Spirits of Wine , no Physick , no good Company , nor Musick , and finally no Decays of Body can lay a Sleep ; and on the other hand , when a Man has the Testimony of a good Conscience on his side , though he expects no Rewards from the World ; nay , though he expect Discomforts , as also loss of Friends , Liberty , Estate and good Name , and even of life it self , how does he rejoice within ; with what chearfull Countenance does he meet the Menaces of Fortune , and in the midst of Tempests finds serenity . Now whence can this proceed but from the pretensions the Soul has of a future Judgement it must undergo after Death , which cannot be , were the Soul Material and Mortal .

With these , and infinite other things , is the Mind continually employ'd without Obstacle or Danger , without Rest or Interruption ; so that when all the Senses and Faculties of the Body are actually suspended as in Sleep , yet is the Soul still vigilant and active , which shews plainly , that 't is of a Nature far more durable and perfect than any Animal Capacity whatsoever ; whether Dreams be an effect of the Animal Faculty or of the Mind rather , is not yet determin'd , 't is more probable that they are deriv'd from the latter . 'T is true , the Discourses which we seem to make whilst we are a sleep , how rational soever they appear to Men in this Circumstance , are found very trivial , and many times ridiculous when our Senses are full a wake ; yet this proves not that these Thoughts of the Night are deriv'd from some other Principle inferiour to the Mind ; it being most evident , that the gross Conceits , with which the thoughts of sleeping Men are fill'd , are nothing but the Operations of the Soul , deprav'd and clouded with such Vapours as fill the Brain in the time of Sleep , and which do not only suffocate the Senses for a time , but by their spissous fumes fill all the Bells of this upper Region of the Mind ; so that all its Operations receive a kind of fuliginous Tincture from them . And hence we find also , that in Men who are perfectly awake , and whose Brains are fill'd with adust and scorching Vapours , ( as in a Fever , and many other Distempers , ) all the Actions of the Mind seem like Dreams , and all Objects occurr to fancy full of Terrour , Agony and Distraction , by reason of those burning Particles which fume from distemper'd Blood .

The second general Argument for the Soul 's Immortatily , is drawn from its Natural Inclinations , which are such as are still aspiring towards higher degrees of Perfection . The Mind is never satiated with Knowledge , but still thirsts after new Discoveries ; our perception of one thing does naturally lead us into the enquiry of another ; which having once obtained , our Soul takes a farther prospect still , till at length being arriv'd to the first origine of all things , it dwells on it , and enquires also into the Nature and Perfections of it , as far as its own limits will allow , and deserves to be united with it for ever . Now this shews sufficiently , that in this life 't is only in a tendency to that Perfection and Rest , which cannot be attain'd to but in another . The descending stone , if any thing obstruct its Motion , does by its resisting weight tell us , that by Nature it would go farther , and the nearer it comes to its centre , it presses still with greater weight , and , if no obstacle occurr , it is still more impetuous in its Motion , till it falls at last to that point of Rest from which 't will not be remov'd , but with greater difficulty . In like manner we observe also , how the Flame mounts upwards , and the more pure and subtile 't is , the quicker in its Motion , which still encreases , the higher it rises , till at last 't is swallow'd up and incorporated in that immense Region of Aether , to which it was design'd by Nature . Thus fares it with the Soul of Man , which does enlarge its desires far beyound the Enjoyments of Life ; the more t is fill'd , the greater still is its appetite , which discovers plainly that it is not yet arriv'd to its place of Rest ; but is only in the way towards it , which since it can never find whilst it is in union with the Body ; it remains that there must be a future State , where it shall meet with a suitable content , which cannot be , unless the Soul by Nature were Incorruptible and Immortal . So that whosoever shall but make a Reflection upon himself , and consider the Frame and Temper of his own Mind , must needs observe it to be of a Nature more active and diffusive than Fire , and more quick and penetrating than Lightning , and as to its comprehensive Power most capacious , and such as Labour cannot exhaust , nor Age make feeble : On the contrary , the longer it endures , it still grows more Vigorous , and requires something more than finite to fills its Dimensions , from all which we may well conclude , that 't is of a Spiritual and Angelick Nature , and such as must survive all the decays and changes of the Body .

And indeed , were it corruptible and mortal , it must be some of these ways ; First , by the Action of its Contrary , as we see mixt Bodies are corrupted by some Excess or Irregularity in their first qualities , which interchequing with one another , cause a dissolution ; but this cannot be the case of the Soul , which is of a Nature most pure and unmixt . Another way by which things are destroy'd , is by Division and Separation of its parts ; thus by daily experience we see , how things Natural and Artificial are always wasted and broke to peices ; but the Soul being without Extension of parts , cannot be dissolv'd by divisibility . A third way by which we observe Bodies to perish , is by a deficiency of their Aliment ; thus a Tree dies for want of Moisture , and a Lamp is extinguish'd for want of Oyl to feed it ; but 't is not so with the Soul of Man , for though it subsist in the Body , as the flame of a Lamp in the Viol , yet has it not its Illumination from it . 'T is true , it receives many Informations by the outward Organs of the Senses ; but these Images being simple and common , bear no Analogy to the workings of the Mind ; besides , we find the Soul subsisting and acting when all sensitive assistence is withdrawn . That then , on which the Mind of Man feeds and improves it self , is that infinite variety of Objects , whether visible or intellectual , which we meet with perpetually , both in Heaven and Earth , together with those noble Speculations and Conclusions of Reason , which though compounded of a few naked Notions , and capable of being multiplied into as great a number as that of Words , which yet are but the Productions of a few simple and Alphabetick Sounds , variously mixt and set together . Now since the Multitude and greatness of mental Objects can never be exhausted by the Soul , it follows , that the Soul of Man can never perish through want of a suitable Aliment and Supply ; indeed all sensible and material things cannot so properly be said to perish as to be corrupted , by being chang'd into something of another Nature ; which Transmutation or Corruption of things is at the most nothing but a resolution of them into their Elements , from whose implace new bodies do rise ; but the Soul of Man is uncapable of all such Alterations . It is not resolvable into any Elements , as being of a Nature more unmixt and pure than any Element whatsoever ; it is not changeable into another Soul , or capable of being other than what it is , but by Annihilation ; which yet is not consistent with the Nature of God , who having once created a thing , is never known to have reduc'd it to its first nothing .

And therefore , as the third General Argument , the Immortality of the Soul is yet farther demonstrable from the Justice of God's Providence . We have observ'd in the precedent Chapters , that as to the Comforts and Blessings of this Life , wicked Men generally have the upper hand , whilst Innocent and Vertuous Persons are oft-times expos'd to unjust Sentences , Calumnies , Oppression , Torments , Imprisonments , Confiscation of Goods , and sometimes to Death it self . How many a poor and honest Christian is there in the World , who suffers by Sickness , Cold , Hunger and all courses of Poverty , and yet lives always in an humble Resignation of his Will to that of Almighty God , and is thankfull too for the small Comforts of life he receives from him by the Ministry of his own laborious Hands ; whilst some rich Glutton lies Batning amidst his Wealth , and swelling with Pride and Fatness of Bread abandons himself to ease , and all manner of disorders , both of Body and Mind : Whose Religion indeed consists only in having some young formal Chaplain for State , rather than for Devotion , thinking his Equipage defective , unless he has some one in the Ecclesiastick Livery to wait upon him . Now how these and infinite such Indecencies can consist with the Justice of God's Providential Government , is a difficulty which can never be answered , were there not a Future State , where unfortunate Vertue should be crown'd , and prosperous wickedness be chastis'd ; which yet can never be , unless the Soul of Man survive the Miseries and Dissolution of the Body . The Truth of it is , take away the Doctrine of the Soul's Immortality , and we destroy all Morality ; For , morally speaking , who would deny his Soul the Contents and Pleasures of his Appetite , were all Felicity determin'd in sensual and present Enjoyments ? Who would scruple to enrich himself by Fraud , Robbery , and Murder , or to gratifie his Lusts by Rapes , Adultery , or any other Enormity , were he sure there were no Punishnent to be met with after Death ? The consequence of which disorders could be no less than the subversions of all Property and Civil Government .

Upon these and such like Considerations we may in the last place observe , that the wisest and most learned Men through all Ages and Countries of the World , believ'd the Soul's Immortality , such as Hermes ; and Pythagoras , who by the few Fragments Hermes in Paenrand . cap. 1. that are extant of him in Ancient Writers , was of the same Belief . Socrates at his Death adher ▪ d to this Belief also , and resisted the Strength and Malignity of his Poison by this Antidote ; that his Soul shortly should enjoy the Society of the Vertuous and Blessed in the other World . This Doctrine was much improv'd by Plato and his Followers , especially Platinus , who was the most learned of that Sect , and who wrote ex professo , divers learned Books upon this Argument ; the summ of which is , that the Soul of Man is not deriv'd from the Nature of the Parents , but immediately from God ; that though it subsist in the Body , yet its Operations are independent on it : Forasmuch as the Soul , the more it withdraws it self from all sensible Objects , the more distinct and clear is Ratiocination . From whence we conclude , that when it shall totally be separated , it shall apprehend things in an instant by Intuition , without the helps of reasoning ; by Ratiocination is nothing but a Combat of the Mind , to evince something of which it doubts , which doubtings spring from the gross and cloudy Suggestions and Obstacles of the Body , from which being once deliver'd , there will be no place left for Doubt and Hesitation .

As for the Stoicks , their Doctrine seemed to lead them to a different persuasion , since they plac'd all the Felicity of Man in the Practice of Vertue , with regard to no other reward : So that our Moral Actions ceasing , ( as certainly they do after Death , ) all is at an end . And this Doctrine of theirs , though it carried with it a great many of noble Sentiments , yet it failing in the true end of Man's Felicity , it oblig'd them to maintain a great number of Paradoxes in its defence ; whereas had they understood the Immortality of the Soul , and future Rewards after Death , that had been sufficient to have supported them in a vertuous course of life , maugre all the disasters that might assault them , and which these Philosophers endeavour'd to oppose , by so many noble Precepts of their Doctrine . Seneca in some places seems dubious , yet in his Consolatory Epistle to Mercia , upon the Death of his Son , he is altogether Divine . Epictetus also , a Stoick , and the Glory of his Sect and Age , asserts every where the Soul's Immortality .

But above all , Tully , the Flower of Roman Tuscul . Quaes . lib. 1. Eloquence , and himself a Philosopher of Plato's School , is every where most Copious and Ravishing , when he comes to speak of the Capacities and Future State of the Soul . Many ( says he ) think the Eternity of Souls to be incredible , because they cannot comprehend the essence and qualities of a separated Soul ; but can they ( let me ask them ) define what a Soul is even in the Body , of what form it is , what its dimensions are , and what is the place of its abode ? ( And a little after ) for my own part , when I seriously reflect upon the Nature of the Soul , it seems to be much more difficult and obscure to know what the Soul is , whilst it is in Conjunction with the Body , where it seems to be lodg'd , as in a foreign Inn , than to understand the same when it quits the Lodging in which it sojourns , and takes its Journey home-wards to Heaven , the place of its constant Habitation : For if we cannot understand that which we never saw , we may as well disown all knowledge of God as of a separated Soul ; but Spirits are to be understood and known only by Spirits : And by and by he concludes , whatsoever that thing is which perceives , which understands , which wills , which is always Vigorous and Masculine , must needs be Celestial and Divine , and therefore Eternal ; for we can form no other Notions of God , but as of a Mind abstracted from all material Concretion ; understanding all things , moving all things , and being it self ended with an Eternal Activity : All which the same Divine Oratour prosecutes most copiously in his Book de Senectute ; telling us , that it was not the Itch of Disputation which drew him to this Persuasion , but having built his Belief upon the Authorities of Pythagoras and Socrates , he declares farther , that such is the celerity of the Soul's Thoughts , so great its Memory of past , and foresight of future things ; so many are its Arts , Sciences , and other Inventions , that 't is inpossible that the Nature which comprehends such excellent things , should be Mortal ; and therefore since the Mind is always a working , and has this principle of Motion from it self , and knows also no period of its Motion ; because it can never divide from it self , and serve the nature of the Soul , is void of all Mixture and Allay , and contains nothing heterogenious to it self ; he concludes , that it must be indivisible and uncapable of Dissolution , following ( as he says ) the Doctrine of Plato in this particular . To Conclude , he says , that if I do err in this Belief of the Soul's Immortality , I do err willfully , nor will I ever retract this beloved Errour whilst I live ; or if it should be possible , that being dead , I should be void of all sense , ( as some Minute Sophisters do fancy , ) I shall not fear to be reproached by them .

Nor was this Doctrine of the Soul's Immortality the constant Belief of the wisest Greeks and Romans only , but also of the Persians too , as appears by the excellent Discourse of dying Cyrus upon this subject , recorded by Xenophon . And as for the Poets , they universally tell us of a future State after Death , wherein the Wicked shall be punish'd , and the Just rewarded ; and what their sense was in this matter we may read in Lucan , in that noble Description he makes of Pompey's Apotheosis . From all which Considerations we have a most undeniable proof of its Eternal Verity . It being impossible that a Doctrine established upon all the Principles of Reason , of such an universal consent , and believ'd by the wisest , best , and most learned Men of all Ages , in opposition to all humane Interests , and sensual Suggestions whatsoever , should be the effect only of uncertain Conjecture , or of a premeditated Collusion .

CHAP. XXVIII . Of Natural Religion as a means to Salvation .

HAving shewn in the precedent Chapters of this Discourse , that the wiser Heathen had not only a knowledge of the true God , as the Creator and Preserver of the Universe , but a knowledge also of the Immortality of the Soul , and of a future State where good Men should receive Rewards , and wicked Men due Punishments from the hands of God most just ; it follows of course to be enquir'd into , how far this Belief of theirs might make them capable of such Happiness or of Salvation . And here I shall promise as a foundation , or first Principle to what shall follow ; that the Efficient or Meritorious Cause of procuring Salvation to Mankind , can be no other but Jesus Christ , who by his Obedience and Passion , hath redeemed good Men , and made them capable of Eternal Happiness . Next , that all good Motions , vertuous Inclinations , and intellectual Improvements , are not acquirable by any Natural strength , but by the help and concurrence of God . So St. Paul . says expressly , Rom. 1. where speaking of the Heathen , he declares ; how that which may be known of God is manifest in them , for God hath shew'd it to them .

Our present enquiry then will be of the instrumental Course , or of the means by which the Merits of Christ's Life and Passion may be applied to Men , in order to their Salvation . For the more Methodical Prosecution of which Point 't will be expedient to consider , First , The State of Mankind before the coming of Christ . Secondly , the State and Circumstances of Mandkind after his coming . Before the coming of Christ , as hath been already shewn the Gentiles , though they had solid Notions of the Nature and Perfections of a Deity , yet there is little or nothing extant which can countenance any Expectation they had of such a Deliverer , as we are now discoursing of : And as to the Jews for what appears from the Old Testament , they knew but little and obscurely of another Life , as we have also before spoken-unto . They expected a Deliverer or Messiah 't is true ; but then they figur'd him to be a Temporal Conqueror , such as Caesar or Alexander , who should erect their Nation also into a vast Empire , and bring the World under their Subjection . A thing indeed which they earnestly hoped for , having been themselves under heavy Oppressions for many Ages ; Nay , so deep was this Opinion rooted in the Jews , that even the Disciples of Christ , who were daily taught by and convers'd with him , could hardly be wean'd from this Belief , as appears by the Address or Petition on the behalf of Zebedee's Children , that they might sit one on the right hand , and the other on the left hand of Christ in his Kingdom ; as also from their constant enquiry of Christ , when he would restore the Kingdom or Empire unto Israel . But this , as having been already discours'd of , and being a thing which will admit of little dispute , I shall readily leave and pass on to take a glance of Mankind after the coming of Christ , and his Ascension into Heaven .

They who have had the Happiness to be born within the Church , where the Mysteries of the Christian Religion are suck'd in with their first Milk , and grow up into their Nature ; such I say , cannot but have a distinct knowledge of what the Christian Religion teacheth , concerning Christ and his Merits , so that if they do not act suitably to that knowledg , they are verily inexcusable . But then for those who never had such an Education , nor ever heard of Christ or his Gospel , and yet retain true Notions of the Nature , Power , and Justice of God , and live justly and conformably to that knowledg , retaining a disposition to receive farther Instruction with all propensity to Vertue ; I cannot see but that they may justly be ranked with those great and wise Men amongst the Ancients , whether Philosophers or others , in whose Lives and Writings we find so many remains of the true apprehensions they had of a Deity , together with their great Pregnancy in Vertue . Now of both these sorts of Men , whether before or after Christ , the question will be the same ; for as much as both were under the same State and Guidance of Natural Illumination and Moral Vertues .

I know it is granted , and with very good reason too , that such as were contemporaries with the Patriarchs , though they were not of the same Lineage with Abraham , had such a knowledge of the true God as made them capable of Salvation . Such a one was Melchisedech , ( of whom we read so great things ; ) such a one also Job , who liv'd probably about the time of the first Patriarchs ; for we read that he liv'd in the time of the Chaldean greatness ; also Jethro , the Father-in-law of Moses , having such an extraordinary and infallible Information of the Divine Will from the Mouth and Miracles of Moses , and being himself also a Person of great Conduct and Wisdom , as appears from Scripture , he could not but transmit the like Instructions to his Posterity , as did Melchisedech and Job , without all question ; the same likewise we may conclude of the descendents from Abraham by Ishmael , and of his Off-spring by Keturah .

Nor was it unusual in those days , whilst Men liv'd under that unpolish'd but golden Age , for God to manifest his Will by singular Revelation to wise Men , even long after the Covenant made with Abraham , as appears by the History of Balaam , who though an Alien from the House of Abraham , had a free Communication with God upon occasions of Moment , and prophesied as clearly of the coming of the Messiah , as any other ' of the Ancient Patriarchs and Prophets . Now for those whose Doctrine and Actions are not recorded in sacred Writ , as Pythagoras , Socrates , Plato , Solon , Lycurgus , Numa , and amongst them , I know not why I may not reckon that strenuous Defender of his Country's Liberty , Tullius , Ciccro ; I say , these and many others of the same class , as they are known to have had noble Notions of the Deity , and to have been great and prudent Masters in matters of Morality ; so likewise are they famous for their own exemplary Lives and Government , and are by the most impartial and learned Writers , held to be in a State of Salvation .

But for such of the wiser and more vertuous Gentiles who liv'd after Christ , Writers generally seem a little more severe , though in Truth , the same Reason concludes favourably for both alike , it being no less difficult for many great Men of former Ages , though after Christ , to know the History and Doctrine of Jesus , as 't is for any of the present Age to know the Transactions in the Dominions of Prester John , or of the Emperour of China . Nay , much more difficult , for of these Countries so remote as they are , we have , by the help of Navigation and Commerce , some sort of Account ; but the Jews as they were to the Romans but an inconsiderable part of their Government , so the Romans themselves held no such Communication by Sea as now a-days , being surrounded with Germans , Dacians , Parthians , Indians , and the like , with whom they were in perpetual Hostility ; and what Countries and Kingdoms lay beyond these , were utterly unknown to them by any kind of Correspondence : So that we may as rationally conclude , that every Man now a-days is an ignorant Idiot , who does not know perhaps some new and great accident in Japan , or the Regions beyond the Mountains of the Moon , as that all were damn'd though otherwise never so wise and vertuous , who did not know the History of the Gospel , when yet we find how the Disciples themselves , who convers'd with Jesus , were ignorant of the Nature of his Government , expecting a temporal Messiah , nor were they fully instructed till after the descent of the Holy Ghost ; and even then too , we find Peter doubting whether it were lawfull to converse with the Gentiles as appears by the case of Cornelius . It remains therefore that the Gentiles of this latter Age of the World , could have no other ways of knowing the Christian Mysteries , but by such ordinary methods as other matters of Fact are brought to Light , which failing , the only Medium of Knowledg and Information , must be by an extraordinary Revealer .

And this was the true State of the World , in the first Age of the Church , when the Disciples of Jesus , furnish'd with supernatural Gifts and Graces , were made the Apostles and Messengers of these glad Tidings of Salvation ; nor did they doe all this in one Age , but succeeding Ages and Nations became Converts to the Christian Faith , as new Discoveries , and Men of an Apostolick Spirit did present themselves , as all Histories do testifie : This then being the greatest Point in Controversie , I shall endeavour to pursue it more fully , by such Arguments as Natural Reason and Scripture can afford us .

First then , that such Men as we now speak of , having not by any Means , receiv'd Information of the Christian Mysteries , should yet be capable of Salvation , is very insonant to the Nature of an All-mercifull and Righteous God , viz. Not to punish Men for what was not in their Power to help , or if in their Power , they would have yielded all dutifull Compliance with it . Now as this is consonant to God's Goodness , so is it not derogatory to his Justice , considering , as I promis'd at first , that such a knowledg of God and Practice of Moral Vertues , as we find oftentimes amongst the Gentiles ; are the Gifts of God , and not the Effects of Man's proper Will and Power ; neither yet are they derogatory to the Merits of Christ , when we call to mind what was above promis'd ; that Christ's Obedience and Passion , is the efficient and meritorious Cause of Man's Salvation ; so that Man's knowledge being only instrumental , whatsoever influence it has , it must be deriv'd also from God , and resolv'd finally into the Merits of Christ , according to my first two Axioms or Postulata's ; let us argue then the Point a little closer : The King of England perhaps sends a considerable Summ of Money , for the Redemption of all English Slaves throughout the Turkish Dominions ; those who hearing the joyfull News , readily embrace it with all imaginable Thankfulness , whilst others hearing nothing of it sit silent : now would it not seem very hard and unjust , that these should be excluded from all Benefit by this Act of Grace and Bounty , and left in perpetual Bondage , because they did not lay hold of that which they never heard of , which yet doubtless they would have embrac'd also , with the same sense of Gratitude with others , had they had the same notice ; nay rather , do we not account an unknown Act of Grace and Bounty done to a Man , and before 't is sought for , to carry Characters of greater Goodness , and to lay a stronger Obligation also upon the Receiver , when he shall come to have a knowledg of his most generous Benefactour . So that I doubt not , but Socrates , Aristides , Epictetus , with other such like Heroes , ( whom without Blasphemy or Heresie , we may suppose capable of Mercy in the day of Judgment , ) will exalt with great Joy , and celebrate the Praises of their gracious Redeemer , when they shall see him ( though in the Clouds , yet ) far more glorious than the Sun , and by whose Merits and Mercies they were brought into that luminous Region of Eternal Happiness .

And as this is the Voice of Reason , so also is it of the Holy Scriptures . The first is that of the 11th to the Hebrews , where we read ; that , he that cometh to God , must believe he is , and the Rewarder of them who diligently seek him . Now this belief many of the Heathens had , viz. of his Existence , as also of a future State , where , after this Life , good Men should be rewarded , and the Wicked Men punished : we see then , that by these two Acts of Assent , the Heathens were said to come to God , or to be admitted to his Favour and Grace , which yet cannot be verified of them , unless they be accounted capable of Salvation ; nay , farther , this kind of coming to God , is called Faith , and such a Faith , without which 't is impossible to please him ; when the Apostle tells us in the Context , That without Faith 't is impossible to please God , subjoining it presently as a Reason : For he that cometh to God , must believe that he is , &c. Another Argument from Scripture , is that Passage of Cornelius the Centurion , Act the 10th . who though a Heathen , yet by his Alms and Prayers , and the devout Order he kept in his Family , procur'd the Grace and Favour of God , to have St. Peter sent to him for his farther instruction . And of such force and conviction was this Truth , that even St. Peter himself , though the Apostle of the Circumcision , could not forbear to make an open profession of it , saying , of a truth I find , that God is no respecter of Persons , but in every Nation , he that feareth God , and worketh Righteousness , ( as did Cornelius , and many also of the illuminated Gentiles , ) is accepted of him . Nay St. Peter's Discourse does imply , that in every Nation there might be some , who feared God , and wrought Righteousness , and if so , of a certain truth , they are accepted of him . To these Places we may add , what St. Paul testifies of himself , that though he had an historical Knowledg of the Life , Doctrines and Sufferings of Jesus , and was a violent Persecuter of those who believed on him , yet obtain'd Mercy , because he did it in Ignorance and Unbelief , 1 Tim. 1. ought we therefore to exclude all from Mercy who never heard of Jesus , and yet such too , as would have been as ready as others to embrace him , and to suffer for him , had he been reveal'd unto them ?

The last Argument which I shall take from Scripture , is that of the 1st to the Romans : For the invisible Things of him ( saith St. Paul ) from the Creation of the World , are clearly seen , being understood by the Things that are made , even his Eternal Power and Godhead , so that they are without Excuse . Here we see , that the Apostle condemns the Gentiles not for Ignorance , or not Believing , but for their Idolatrous Worship , and not living conformably to that knowledg they had by the Works of the Creation of God's Eternity and Power , which Knowledg renders them inexcusable ; and yet they would have been excusable , had not their Knowledg , join'd with a suitable Worship of the same true God , been capable to have procur'd their Happiness : For it would be unjust to condemn Men , for not doing of a thing , and yet condemn them too , although they doe it ; and therefore a good Life , join'd with their Knowledg , must leave them with a reasonable Excuse , or make them capable of Salvation . 'T is true , St. Paul speaks in general Terms , that the Gentiles were Idolaters , and for that reason condemnable , as acting contrary to Knowledg ; but that all the Gentiles thus acted contrary to Knowledg , does by no means follow from St. Paul's manner of expressing himself , it being usual in Scripture , to speak of all in general and comprehensive Terms , when such as are or may be excepted , are very few in number : So the Prophet Elijah , in the Term of that general Apostacy under Ahab exclaim'd , saying , that he alone was left of all the true Worshipers of God , 1 Kings 19. But God tells him , that he had left in Israel 7000 Men , who had not bow'd the Knee to Baal ; and even in Sodom , the most wicked Town that ever was upon the Earth , there was found a Righteous Lot .

To put the Question out of all dispute , we have a most pregnant Proof from St. Paul , in his continuation of this Argument , 2 Rom. v. 10. pronouncing , Glory Honour , and Peace , to every one that worketh Good , to the Jew first , and also to the Gentile , for there is no respect of Persons with God ; ( telling us also , ) that not the Hearers , but that the Doers of the Law are justified before God : For when the Gentiles , who have not the Law , ( that is , a reveal'd Written Law , ) doe by Nature the Things contain'd in the Law , they having not the Law , are a Law unto themselves , which shew the Work of the Law written in their Hearts , their Consciences also bearing witness , &c. In this Place , St. Paul treating professedly of the Law of Nature , by which the Gentiles did act , calls it the Law ( viz. of God ) written in their Hearts , and that acting according to the Dictates of this Law , they doe the Things contain'd in the Law , having the Testimony also of their Consciences acquitting them for so doing ; and therefore Doers of the Law , are justified in the sight of God . And truly I am the more confirm'd in this Opinion , when I think upon that last great and final Sentence , which shall pass on Men , at the general Judgment of the World : Many then shall make great Ostentation of the Faith , saying ; Lord , Lord , have we not prophesied in thy Name , Mat. 7. and in thy Name cast out Divels , &c. But Christ knows them not , but tells them , Mat. 25. that because they did not doe Works of Mercy towards their Brethren , ( the suffering Members of Christ ) they should go into utter Darkness , but that those who did shew compassion towards them , should enter into Everlasting Happiness .

Let us now see , what may be objected against this Discourse : And first , Christ before his Ascension , Mark 16. says . He that believeth , and is Baptiz'd , shall be saved ; but he that believeth not , shall be damn'd : Now , that those who never heard of Christ , do not believe , is plain also ( from 10th to the Rom. ) How shall they believe on him , of whom they have not heard . and how shall they hear without a Preacher ? therefore no Salvation to those who never heard of Christ .

To this Objection ( which indeed carries the greatest force of any thing that can be urg'd ) I answer : First , that Passage of the 16th of St. Mark , He that believeth not is damn'd , is not to be understood negatively , as though an Ignorance of Christ , and of his Doctrines , did certainly expose Men to Damnation ; for then the Children of Christian Parents , dying before they come of Age , to make an Act of Faith , would be damn'd : The Words then of this Place do include a positive Act of dis-believing , or rejecting the Doctrines of Christ after they are propos'd : This is evident from the Context in the precedent Verse , where Christ gives Authority to his Disciples ; saying , Go ye into all the World , and preach the Gospel to every Creature ; he that believeth and is Baptiz'd shall be sav'd , but he that believeth not shall be damn'd . So that they are damn'd , who after the Gospel was preached to them , did yet reject it , all which concerns not those , who never heard of Christ , nor of his Gospel

This then doth supersede that also of Rom. the 10th . where the Apostle speaketh of a positive and explicite Act of Faith , for v. the 9th he saith ; that if thou shalt confess with thy Mouth the Lord Jesus , and believe in thy Heart , that God raised him from the Dead , thou shalt be sav'd : Now as such a Faith cannot be attain'd , but by the preaching of the Gospel , or from extraordinary Revelation , so neither doth it follow from hence , that all who have not receiv'd this joyfull Tidings of the Gospel , shall not be sav'd . He that is a great Linguist , is generally reckon'd to be a learned Man , and yet from thence it doth not follow , that he who is not a great Linguist , is not a learned Man ; upon the whole , the Sense of the Apostle amounts to no more but this ; that they who by the hearing of God's Word , or of Teachers , shall arrive to a knowledg of Jesus Christ their Saviour , and believe his Resurrection , are in a State of Salvation , quoad Antecedens , in respect of the means ; but quoad Consequens , or the effect , that all such shall actually be sav'd , is no way ascertain'd from the foremention'd place . We read every where in Scripture , of those who make shipwrack of their Faith , and of falling from the Faith : and when we are exhorted to stand stedfast in the Faith , this does imply a possibility of lapsing : Nor is it any thing to the purpose to say , that no Man , who has once embrac'd the true Faith , can fall from it ; for the Faith which the Apostles exhorts us to stand stedfast in , is doubtless the True Faith . In like manner at the 13 v. of the same 10th Chap. to the Romans we read , that whosoever calleth upon the Name of the Lord shall be saved ; and yet Matth. 7th we read , Not every one that saith Lord , Lord , shall enter into the Kingdom of Heaven , but he that doeth the Will , &c. So that all such Places are not to be understood Mathematically , and precisely such as cannot be otherwise ; but morally , or as to the general , being attended with a good Life , and good Works of Christian Charity .

But it may be farther objected , John the 3d. Except a Man be born of Water and the Spirit , he cannot enter into the Kingdom of God ; so that Salvation cannot be had without Baptism , but they who never heard of Christ , could never be Baptiz'd into Christ , and must be therefore excluded Salvation . To this I answer , that Baptism under the Gospel , is the same with Circumcision under the Law , this being a Type of the other , and both of them a Sign or Seal of a Covenant of Mercy . But in the time of the Law , we read of many who were not Circumcis'd , such as Job , Melchisedech , Lot , and others , of whose Salvation we can in no ways doubt ; the Females also amongst the Jews were uncapable of Circumcision , and yet we doubt not but great Numbers of them were sav'd ; so likewise since the time of the Gospel , we may charitably believe , that the Children of Christian Parents who dyed before Baptism , may be capable of Salvation also . 2. The foremention'd place therefore is of the same Latitude with that of John the 16th . Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no Life in you ; from which place , some of the Ancients , and the Greeks to this day , hold the Eucharist necessary to Infants ; but notwithstanding that the form of Words be the same in both Places , yet we do not believe , that Children are oblig'd to come to the Lord's Supper ; and even Men who dye immediately after Baptism , are undoubtedly sav'd , though they were never Partakers of the Holy Communion .

It has been a Maxim , I know amongst the Ancients , that Extra Ecclesiam non est salus , which throughout all Ages ( with due Reverence do I speak it ) hath been by many so strain'd and stretch'd , or rather straitened and confin'd , as to exclude all other Christians also from Salvation , who are not of the same Communion with themselves ; Nay , even amongst us of this Age and Nation , we have a sort of Grinning , Censorious , Prick-ear'd Hypocrites , who will hardly believe any to have a true Call , who are not of their own Brotherhood , Sisterhood , I might say : For their Devotion leans , or rather lies much that way . The former Maxim then ( with all submission to the venerable asserters of it ) does not so much concern those who never were within the Communion of the Church , as them who having been sometimes within its Bosome , are afterwards cut off by Excommunication , and ejected out of it for Schism , Heresie , or some grievous crimes , as the practices of all Ages do amply testifie , though which of the contending parties was in the right , or was the true Church , was many times a matter of endless Dispute . Emulation and private Animosities being oftentimes the Cause and Fomenter of such severe Censures : And to shew that this is the true sense of the foremention'd Maxim , I would only ask of what Communion were the Magi , or the wise Men in the East , who came to worship Christ ? Not of the Jewish Synagogue certainly , nor of the number of those who were Baptiz'd into the Christian Faith . And yet no Man doubts but that they who were the first to worship Christ with their rich Offerings , and came so long a Journey , were made partakers of the Benefits of his Life and Passion .

The Jewish Church was a Type of the Christian , and much narrower , whether we consider its Dimensions or the Terms of its Communion ; for they were under stricter Covenants of Salvation and Mercy , under divers Burthensome Ordinances , and more especially oblig'd to Circumcision ; and yet by God's special Mercy , great numbers were sav'd , who were strangers to the Church . For besides , such aforemention'd as Job , Melchisedech , and others , with their Families , we read of Nineveh , the greatest City in the World , together with its King , the most Potent Temporal Prince then reigning upon the Earth , that upon the Preaching of Jonah , they turn'd from their evil way to the true God , with such humility and severity of Repentance as we no where read the like . For even their very Cattle were oblig'd to fast , and were cloath'd with Sack-cloth : Now can we think that all they whom God by such an especial care did call to Repentance , and who testified such an universal and ready Obedience to his heavenly Will , were deliver'd only from Temporal judgements , to be afterwards overwhelm'd all of them with Eternal Torments ? But it may be said , that this was an Extraordinary Case , and so say I too . The ordinary and safest way to Salvation , is by a belief on Jesus Christ , and of his Mysteries , and by the Administration of the Sacraments , and the observance of Evangelical Duties . But notwithstanding , God who may and often doth dispense with his own Methods , may in some extraordinary Cases shew Mercy to a few , and call them by some special means unto Salvation .

In the last place , it may be alleadg'd perhaps , That the works of the best Men amongst the Heathens , cannot be acceptable in the sight of God ; for as much as they want Charity . Now Charity is one of the Graces of God's holy Spirit , not acquirable , but insus'd under the dispensation of the Gospel . 'T is true , Charity is an excellent Grace , and the noblest of all those which we are capable to receive from the inspiration of God's holy Spirit ; for other Graces tend chiefly to the private benefit of him on whom they are bestowed ; but Charity is a Ray of the divine Beauty and Excellence , and dilates it self in the good of others , extending it self through the whole World without the least prospect of advantage to it self . It carries the Soul as on the Wings of a Cherubim into the divine Presence , where contemplating its own unworthiness in the infinite Perfection and Goodness of God , it sallies out into Acts of Admiring and Adoration , and thinks all too little for an All-merciful and Omnipotent Creatour . Now if the Heathens had Speculations of this kind , ( though imperfect ones , but suitable to the means of knowledge , ) I cannot see why they might not exert them by some efforts , which might hold a kind of Analogy with those purer Emanations of that true flaming Charity , which is no ways attainable , but by the free Grace and infusion of the Holy Ghost ; for though the better Heathens did not always do good works ( or perhaps but seldom ) with a reference of them to God , as the ultimate end and chiefest good ; yet for as much as they propos'd good by what they did , and practis'd Vertue for its own reward , the sole Intention of a good end ( without farther reward ) was an implicite devolution of the action it self upon God , as the first Mover and grand Scope to which it tended . And if to make an action good , it be requisite that the Agent have God always before his Eyes , some good works even of the best Christians , will be found defective upon this account ; for even the best of Men may many times do good works , because they are good , not thinking of God , the Original of all good , and into whom , as into the Ocean , all streams of Goodness at last return .

The summ of what I have hitherto spoken upon this Argument does amount to this ; That an explicite Belief of the Mysteries of the Christian Religion , accompanied with an Oral Confession , and the Administration of the Sacraments , though they be points of greatest Moment , and exceeding helpfull , and the only safe way to Man's Salvation , yet are they not so absolutely and indispensably necessary , but that 't is possible , in some extraordinary cases , Salvation may be obtain'd where these are wanting .

Nor is this Doctrine of the possibility of Salvation for the Gentiles , in such form as hath been already stated , without its Abettours , even amongst the most learned and impartial , such as a a in August . de civit . dei . l. 18. c. 47. Ludovicus Vives , and b b Tract . de salut . Pagan . Erasmus , as Bishop c c Apparat p. 36. Montacute reports . Nay he tells us out of Baletus , that the Divines of Colon were sometimes of Opinion , that Aristotle was sav'd ; teaching farther , that Aristotle was the fore runner of Christ in what related to Nature , as John the Baptist was in what related to Grace . But to pass by this Opinion touching Aristotle , Andreas Vega , and Dominicus a Soto in the Council of Trent , openly defended the above mention'd Doctrine of the possibility of the Gentiles being sav'd , and d d Relect. 5. ●● Indis Sect. 8. Franciscus à Victoria lays it down as the Doctrine of St. Thomas of Aquin , that the Indians who never heard of Christ , were not guilty of the sin of Infidelity . Amongst the reform'd Zuinglius in his Exposition of the Christian Faith , declared to Francis the King of France , ( whom Vossius e e Disputat . de Sa●ct. 25. Thes. 11. calls Maximi Nominis Expositor Fidei , ) does by name place Aristides , Socrates , the Scipioes , and the Çato●s amongst the Blessed . Nor did many of the Primitive Fathers , such as Justin Martyr , Clemens Alexandrinus , Epiphanius , and Chrisostom stick to affirm it of many of the Ancient Heathens , who liv'd before the Nativity of Christ , as Isaac , Casaubon , f f Ini●●● 1. 〈…〉 . reports .

But on which side soever the Truth doth lie , it is not a point of that moment as to dissolve the Bond of Charity amongst Christians , especially when Charity , the very Bond of Perfection , inclines us to take side with Mercy . God's Mercy is his Triumphant Attribute , the Lord Merciful and Gracious , long suffering and of great goodness , is the old Stile , and that by which God proclaim'd his greatness , ( Exod. 3. 4. ) and whosoever shall consider the ineffable Mystery of the Son of God's Incarnation ; as also the Redemption of the World by his most holy Life , dolorous Passion , and glorious Resurrection and Ascension , cannot but feel some holy Flames of divine Love , whose light may extend it self to the Gentiles . Nay , though the Opinion which I have been now defending were false , yet is it not dangerous or damnable : For the Belief even of a Falshood , to such as are not convinc'd that it is so , may be pious and praise worthy . 'T is certainly praise worthy and pious for a Man to believe his Parents or Benefactours to be happy in Heaven , and yet peradventure they may be in the number of the Reprobate . Of all Men , Christians certainly are in the happiest Estate , when we consider the assistance they have from the Gospel , and yet are they in the unhappiest state too upon the same Consideration , for where much is given , much will be requir'd .

Great and infinite are the Advantages which the Gospel offers ; we are there taught in what a dangerous Estate we are in by Nature , we are taught also by whom we are deliver'd from danger , and how we may have the benefit of such Deliverance : We have Holy Sacraments to purge our Sins , and to encrease our Grace , we have many glorious Examples of Piety and Vertue to encourage us , and most heavenly Precepts , by which to govern our Lives ; we have the recompense of Reward in sight , and Promises of Help , both for our Direction and Furtherance in the way .

The Church , which is abundantly furnish'd with all these means , may justly be compar'd to a well built Ship , in which are all sorts of Provisions requisite for a long Voyage . Suppose we then , that a Man were to take his Voyage into a new World ( as indeed we are all going thitherward in a spiritual sense ) and that wanting the convenience of a good Vessel , well rigg'd and furnish'd , he should set forth upon his strength , or perhaps embark himself upon some poor , shatter'd , leaking Boat or Junc , such as are in use amongst the Indians , 't is ten thousand to one , but such a Man must perish , though 't is not utterly impossible , but that with great care and difficulty , and by God's singular Providence , he may arrive thither with safety ; and for ought we know , the new World , I mean America , was Peopled some such way , admitting Noah's Flood to have been universal ; since we cannot find from any Records of Antiquity , that Navigation after the Deluge was in any perfection , but that Men of that and of some succeeding Ages , considering how they had escap'd the dangers of the Waters , were fearfull to commit themselves to the boundless Ocean , not daring so much , as to put to Sea for a long time after , and that too by little and little , as Experience encourag'd them to make farther Trial. The Emblem holds good Analogy with the Voyage we are all making into the other World : This Life is the Sea , where we are expos'd to Tempests and Fatigues ; we have a bottomless Gulf under us , and many Rocks , Quick-Sands , and Hurry-canes ever and anon threatning to destroy us , and notwithstanding the good Provision with which the Ship is fraught ; if we live not temporately , and with good conduct , we may fall short of the desired Countrey , whilst others by God's singular Providence and Mercy , though destitute of such helps , may find an extraordinary deliverance , as we find sometimes to have happened to such , as putting to Sea ill provided , and for a long time given over for lost , have after all their dangers arriv'd safely to the Haven .

Put the Case we were upon a Voyage to America ( or the New World , as we call it , ) and that others also should be bound for the same Coast , but not perhaps in the same Bottom , who though they should sail at some distance from us , yet ought we to have compassion on them , and so much the more , the greater should their distance be , and the weaker the Ship which carried them ; and if we could not take them into our own Vessel , at least we were bound to succour them , as far as we were able , and where that could not be done , to recommend them to the Mercy of Almighty God . But instead of these Offices of Humanity , if we should denie them Succour , nay perhaps turn Pyrats and fall upon them , and make them Prize , and condemn all the Passengers to Chains and Slavery ; would not such Proceedings seem very inhumane , and might we not fear , that a justly exasporated God , might bring our own Ship under some fatal Distress , before it should arrive to the Land 't was bound for : The Parallel is obvious .

Charity , is an Heroick and Divine Grace , in the Judgment of St. Paul , far exceeding all other Gifts , how excellent soever ; nay , even Faith and Martyrdom , without it , would be to little purpose . The Gifts of Prophesies and Tongues shall cease ; and Knowledg , like a Dream , shall vanish ; for we know but in part , and that like the reflection of Images from a brittle Glass : But Charity is of a permanent and Celestial Nature , it hopeth all things , it boasteth not it self , it seeketh not its own but another's good , and of the three Graces , though it be rank'd in the last place , yet is it , by the Apostle , accounted the first and greatest of them . If we look into the Transactions of the World , we shall ever find those to have been the bravest , who were most diffusive of their Goodness , and the wider they extended their Compassion and Bounty , the greater Honours were they ever thought worthy of . This greatness of Mind , in doing good to all , not that swelling Ambition of enlarging it self by Dominion and Empire , was that in all Ages made Men Heroes , and in some sort Partakers of the Divine Nature ; whereas private Ends , with thoughts and Contrivances which terminate in our own good only , have been ever accounted Characters of a narrow and straitened Mind .

The CONCLVSION .

THE great Scope of this whole Discourse , through all the precedent Chapters , has been to combat Atheism and Irreligion , or Profaness , from the Light of Nature , which not only shews us the Existence of a God , but that the most perfect and purest Worship , by which a Creature is capable to express his Adoration , is most justly due unto him . The Existence of a God is discover'd to us from the Theory of Nature , from Principles of Reason , and from the Eminent Testimonies of the best Men in all Ages . By the same Light we discover also some of the Attributes of God , indeed so Essential , that they are incommunicable to any other Being , and serve to prove both the Unity , as well as the Verity of the Godhead . These I have briefly spoken to , forasmuch as they are every where copiously and clearly handled by such , as write upon this Subject .

The considerations of God , in relation to his Creatures , do afford us a larger field of Matter to travel in , whether we reflect upon his Works , or the Worship he requires of us . The grand Work of Creation , is as demonstrable as any thing in Nature , from the impossibility of a fortuitous production of the World , out of a pre-existent Chaos , and from an Incorruptibility of an Eternity of Matter with that of the God-head ; so that the very Creation of the World out of nothing , is another Argument of the Verity and Unity of the Divine Nature .

But God's conserving Power or Providence , being that we daily Experiment , and by which we have so near and necessary a dependance on him , even in our Beings , and in all our Actions , is a Point of great Importance also , and capable of a larger Discourse ; whether we consider the Works of Nature in general , or Humane Affairs , in the regard they have either to publick Societies and Kingdoms , or to the particular Concerns of private Men. That God's Providence is concern'd in all these , and has an influence upon the Revolutions of Kingdoms is unquestionable : What Measures and Inferences may be drawn from hence , is a Matter of more dispute , wherein we have endeavour'd to shew , that God's determination or ordering of these Affairs , is no Argument to prove them to be always good , so as to justifie the Instrument , by which such his Purposes are brought to pass . We have seen in transitu what influence God's free Knowledg has on future Actions , and how far Man may be a free Agent , notwithstanding such Prescience or Decrees of God .

What hitherto has been spoken of , are Points of speculation ; that which follows , and is so necessary also to be known of God concerns Practice , being no other than our Duty to him , which is his Worship . We have seen how the Gentiles , and that all Ages and Kingdoms of the World , ever held a Divine Worship , to be due from them , though almost all of them were Idolaters , and superstitious in such Worship , placing it on false Gods ; and those few amongst them , who by the Light of Nature , were directed to the Worship of the true God , were yet very ignorant of the true Worship of God ; such a Worship being to be known only by Divine Revelation . And although all the Heathen Law-givers and Founders of Religion pretended to receive their Precepts from some kind of Deity , and by Revelation , yet forasmuch as all such Deities were notoriously false , and their Superstition long since vanish'd out of the World , we ought not to give them a place amongst the Founders of reveal'd Worship ; and therefore we have consider'd such religious Worship , as is at this day in Vogue , having for its Object the true God , and which make claim also to divine Revelation : Of which

The first is the Jewish , touching whose Original , there is no dispute amongst any Professors of Religion at this day extant in the World ; for both Christians , as well as Mahometans , do acknowledg Moses to have receiv'd his Laws from God ; and that the Jews were a People set apart by God for his peculiar Worship , appears abundantly from the preservation of that little Nation , and of their Rites amidst all the Kingdoms of the Earth which surrounded them , and held them in subjection ; from whom , as they differ'd extremely in Matters of Religion , so was it impossible , but their Religion should have been drown'd in that Ocean of Superstition which encompass'd them ( considering also their frequent Apostasies , Persecutions , and Inclinations to Idolatry , ) had they not been upheld by a Divine Power , from whom their Religion was deriv'd .

Notwithstanding this , their Religion was but Temporary , and to determine in the Messiah , to whom also all the great Promises of the Old Testament , all the Rites , Ceremonies , and Sacrifices had an immediate regard , as Types and Figures , in whom also they were all fully verified and accomplish'd ; which Messiah , was no other but Jesus of Nazareth , the true Saviour , not only of the Jews , but of all other Nations , and who also was and is the Authour and Preserver of the Christian Religion , which God was pleas'd to reveal by him , as the only safe and secure way to everlasting Happiness . This has been the chief Subject of this Book , and the Truth hereof has been demonstrated , not only from the Types and Prophesies of the Old Testament , but from the Life , Doctrine , and Miracles of Jesus ; to which may be added , the miraculous Effects and Success , this Doctrine met with in the Conversion of the World .

The Mahometan Sect , had for its Authour Mahomet , who also pretended to divine Revelation ; but for what appears of him , how wide soever he has extended his Dominion , he was no other than a notorious Impostor , whose Paradise was Sensuality , and his Religion Empire .

The Discourse of the Soul's Immortality , was a natural Result from the former Considerations , of which also the better and more learned Heathens had a belief , no less than of the Existence of God , and of a Providence : From all which Premises by an unavoidable Sequel of Reason , we were led on to enquire , what Benefits such Heathens were capable to receive from this kind of Knowledge , concluding according to the dictates of Charity , that they were not all excluded from Salvation through the Merits and Satisfaction of Christ , whom they never had the means to understand ; for though they not the true knowledge of God , ( which can be no other but what is reveal'd , ) yet having a knowledge of the true God from the Light of Nature , that Knowledge , by God's Mercy , with a Life suitable thereunto , might render them capable of future Bliss .

Thus far the Light of Nature , like that of the Star to the Magi , may conduct the Gentiles to the Nativity of Christ , and of his Religion , where vanishing at the rising of the Sun , even that of Righteousness , which does illuminate and quicken the World with its salutiserous Beams , we must be now contented to lose our mid-night Guide , in that glorious Luminary of the Day , whose benign Influence , does not only quicken all it shines upon , but gives an orient Lustre to it and discovers to us great and noble Prospects , some more remote and distant , and others near at hand .

The first thing which occurs to our view from the Light of the Gospel , is the Church , which presents it self something in the appearance of a fair Forest , wherein are all sorts of Trees and Plants , some bearing good Fruit , some bad , with numberless Rocks and stumbling Stones , together with Thorns and Briars ; where we may observe also divers large Roads , with many By-ways and Paths crossing and winding with in one another , in manner of a Labyrinth . Beyond this we have two vast and boundless Prospects , viz. one of a most glorious Region , lying in a most sweet and serene Air , and crown'd with a most beautifull City , the whole Country being adorn'd every where with infinite variety of Fountains and Rivulets , of Fruit-Trees , Gardens , Groves , odoriferous Flowers and Plants , with whatsoever there is in Nature , which may refresh and charm the weary and curious Traveller . The other Prospect , as of a Region quite different from the former , being cover'd continually with a pitchy Smoak , mixt with Gletes of sulphurous Flames , which do not only threaten to obscure the Sun , but with their noisome and bituminous Smells , accompanied with loud Groans and Howlings , fill the Eyes and Ears of the beholder with as great a Terrour , as the other Region-does affect him with Admiration and Delight .

Now so it is , that whosoever would arrive to that glorious Region before mention'd , must pass through this Forest , where are many wild Beasts and Serpents , many hollow , dark Grots or Dens ; and the many cross Paths turning and winding one within another , make the Passage very difficult and dangerous ; so that the Traveller will be in Peril of falling into inextricable Perplexities , without the help of an experienc'd Guide . And truly whosoever travels this way , it will not be long before he shall find a Guide , offering himself to be his Convoy ; saying , Sir , if you please to follow me , I will undertake to furnish you with what is necessary for this Journey , and bring you safe to that delightfull Country which you see before you , though afar off , and whither you desire to arrive . No , says another Guide , believe him not , for he will but trapan you , and carry you to that gloomy Region of Darkness and Horrour ; but if you please to trust your self with me , I 'll engage to conduct you a new , safer , and shorter way , than any which hath hitherto been found out . Matters standing in this debate , the curious Traveller , cannot but stand amaz'd too ; but how will he be distracted , when he shall find these Guides , instead of lending him their charitable help , to fall a quarelling with one another , to that degree , as to exchange Blows , not only wounding , but dragging one another through the Thorns and Briars , through Thick and Thin , to that black Stygian Kingdom , where dismal Horrour and Torments reign eternally ? Such an Entertainment at a Man's first entrance on his Journey , is enough to discourage him , and make him draw back his Foot , and seek some other means to conduct him Heaven-ward . And yet this he cannot doe without manifest Peril .

What course then must he take ? There is none more safe certainly than to have recourse to the divine Oracle by the Mouth of the Prophet Jeremiah : Thus saith the Jerem. c. ● Lord , stand ye in the Ways , and see and ask for the old Paths , where is the good Way , and walk therein , and ye shall find rest unto your Souls . The old Ways then are the safest ; and if so , the old Guides too , * * Even the Successors or the Apostle and of the Primitive Fathers , and who have been longest 〈…〉 , & . who have been longest acquainted with the Ways , will be the fittest to be rely'd upon , We ought therefore to have an implicite Belief of the good conduct of such a one ; for although he may step aside sometimes , yet may we with great security trust him ; or if at any time we think otherwise than he doth , let us have a care at least , that we do not contend with him ; considering , that it is he who keeps our Viaticum , and has the dispensation of that Provision , which must sustain us in the way : And if we chance to leave him or he us , we shall not only be destitute of convenient Food , but wandring up and down the Forest through dangerous Places , amongst the Bushes and Thorns , be in danger of Wolves , and at Night run into the dark and dolefull Region before describ'd . Let us then stick ●●st to our old Guide , yet so , as not to shut our Eyes , and to be led blindfold : No , let as make use of our own Eyes too , sometimes fixing them on that beautiful Kingdom we are going to , whose sight the the nearer we approach to it , will wonderfully refresh us , and make us double our Pace . Sometimes also let us look downwards towards our feet , for fear of stumbling ; for we shall meet with many rugged passages and stops in our Travel . But above all , let us remember that the Prince to whom this delightfull Country doth belong , will refresh us in our Journey , not only with suitable Provisions , but with the directions and consolations of his Embassadour , even the holy Spirit . So that being thus provided for our Voyage , let us set forwards in an humble reliance upon the all-sufficiency and goodness of him who invites us to him .

Let us not be disheartned for the difficulties and dangers of the way , nor seandaliz'd for the contention amongst the Guides ; for 't is no more than what the King himself , to whose Country we are going , has long since foretold us , viz. that many false Guides or Prophets shall arise with many great Seducers , who shall pretend also to be Christ : He has told us , that his Church here on Earth , is like a fruitfull Field , in which he , the good Husbandman , did sow pure Grain , but whilst the Labourers slept , the Enemy sowed his Tares . These Tares then of Contention and Disputation , are of the Enemy's sowing , and sprang up presently after the good Corn , and will continue growing in the Field till the Harvest of the World . Whosoever shall endeavour to destroy them , will in all likelihood tread down the good Grain also ; and since they cannot prevent the Enemies malice , 't is the duty of the Labourers when they sow good Grain to be watchfull , and to nip these spreading weeds at their first appearance ; for they are of a hungry and devouring Nature , robbing all the good Juyce and Nutriment to themselves , and by the many windings of their Wyres , they pluck the Stalks of good Corn down to the Ground . There is nothing certainly more pernicious to the Peace and Tranquillity of Religion , than frequent disputations about it ; for though many at first , out of an itch of Ostentation , may enter upon a Dispute , yet they seldom quit it but with great Animosity , and by their endless controversies , bring the Mysteries of Religion , and the Articles of our Faith under Scepticism and Doubt .

Happy were the Patriarchs of the first Age , without dispute , whose Religion consisted in an Adoration of Almighty God their Creator . They never troubled their Brains with Metaphysical Quiddities and Distinctions ; 't was their early business of the morning to make their offerings to the God of Heaven for the expiation of their sins , and thereby make him propitious . They did celebrate his Praises in some short pious Hymns , expressing his Greatness and Goodness , and afterwards betaking themselves to the ordinary Duties of their Life , which were for the most part pastoral ; they could not but make infinite improvements of their time , by observing the Power and Goodness of their Maker , in the bountifull returns from the Earth , and by observing dayly the Beauties of Nature , with the Vicissitudes of Seasons , and the favourable influence of the heavens . The Works of God were the subject of their innocent Speculation , whose wonders also they transmitted to Posterity , by telling , what deliverances their Fore-fathers , as also they themselves had found at his hands . Meditations and Discourses like these , did intersere commonly in all the Employments and Occurrences of their Lives ; and thus by an innocent Labour of Body , and by Methods of Sobriety , Temperance , and Frugality , unknown to those of this luxurious and degenerate Age , they did arrive to length of days , retaining to the last an uninterrupted Health and Vegeteness of Mind ; and when Nature had spun its course , they did wind up their Lives by recommending their Spirits into the hands of their Creator , and slept with their Fathers , leaving their Children to follow their good Examples . Thus far'd it with the happy Patriarchs .

And truly , under the Gospel , I cannot see , but Men may be as happy , nay more happy if they please ; the Duties which Christ requires of us , carry their own reward , tending all of them to the perfecting of the Moral Law , and to settle the Spirit upon a true Basis of repose . The Articles of Faith , as they are tender'd to us in the Gospel , are few ; and to an humble and unprejudic'd Mind , carry light and life with them , although disputations and heterodox Questions may arise in the Church , and embroil many with Faction and perplex'd Notions , what is this to a modest and humble Christian ? The practice of whose life consists , First , in a dutiful Adoration of Almighty God , expecting Salvation from him through the Merits of his only Son Jesus Christ our Lord , resigning up himself wholly to his Providence , and being always thankful under every circumstance of life . Secondly , in performing works of Justice and Charity towards his Neighbour : and lastly , in living soberly as to himself , and bringing his extravagant Passions and desires under subjection . Let not such a one discompose his Rest , by endeavouring to fathom the inexhaustible depths of Knowledge with intricate and fruitless Enquiries , which indeed are those Thorns and Thistles from whence Men shall never gather Grapes nor Figs ; they who fall amongst them will be entangled with their prickly Snares . No , let a Man live so as to have a care of himself , and to hope the best of another ; and thus , being freed from superfluous Anxiety , he will go through with the Duties of Life , and even of Death , with great alacrity , having attain'd to a true Settlement and Tranquillity of Mind .