Richard Allestree · 5 of 14

Section II. The Divine Original, Endearments and Authority of the Holy Scripture. · Part 3

56. BUT admit there were now such divine dreams as brought their evidence along with them; yet sure ’tis possible for prejudic’d, men to resist even the clearest convictions. For do we not see some that have made a shift to extinguish that natural light, those notions which are interwoven into the very frame and constitution of their minds, that so they may sin more at ease, and without reluctancy? and sure ’tis as possible for them to close their eyes against all raies from without too, to resist revelation as well as instinct and more likely, by how much a transient cause is naturally less operative than a permanent. An instance of this we have in Balaam, who being in these nightly visitations prohibited by God to go to Balak; and tho’ he knew then what he afterwards saies, Num. 23. 19. that God was not a man that he should lie, nor the son of man that be should repent; yet he would not take God at his firm word, but upon a fresh bait to his covetousness, tries again for an answer more indulgent to his interest. Besides, if God should thus reveal himself to some particular persons, yet ’tis beyond all president or imagination, that he should do it to every man; and then how shall those who have these dreams, be able to convince others that they are divine?

53. ’TIS easy to guess what reception a man that produces no other authority would have in this ludicrous Age: he would certainly be thought rather to want sleep, than to have had revelations in it. And if Jacob and the Patriarchs, who were themselves acquainted with divine dreams, yet did not believe Josephs; any man that should now pretend in that kind, would be sure to fall under the same irony that he did, to be entertain’d with a behold this dreamer cometh, Gen. 37. 19.

58. THE second way of revelation by vision was, where the man was wrapt into an extasy, his spirit for a while suspended from all sensible communication with the body, and entertain’d with supernatural light. In these the Prophets saw emblematical representations of future events, receiv’d knowledge of divine Mysteries, and commission and ability to discharge the whole prophetick office. Now suppose God should now raise us Prophets, and inspire them after this manner; what would the merry men of this time say to it? Can we think that they who rally upon all that the former Prophets have writ, would look with much reverence on what the new ones should say? Some perhaps would construe their raptures to be but like Mahomets Epilepsy others a fit of frenzy, others perhaps a being drunk with new wine Acts. 2. 13. but those that did the most soberly consider it, would still need a new revelation to attest the truth of this: there being far more convincing arguments to prove the Scriptures divine, than any man can alledge to prove his inspiration to be so. And ’tis sure a very irrational method, to attempt the clearing of a doubt by somewhat which is it self more doubtful.

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

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

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

62. THUS we see how little probability there is, that any of these waies of revelation would convince these incredulous men. And indeed, those that will not believe upon such inducements as may satisfy men of sober reason, will hardly submit to any other method, according to that Assertion of Father Abraham, If they hear not Moses and the Prophets, neither will they be perswaded, tho’ one rose from the dead Luk. 16. 31. Now at this rate of infidelity, what way will they leave God to manifest any thing convincingly to the world? which is to put him under an impotency greater than adheres to humanity for we men have power to communicate our minds to others, tell whetherto we own such or such a thing to which we are intitled; and we can satisfy our Auditors that it is indeed we that speak of them: but if every method God uses, do’s rather increase than satisfy mens doubts, all intercourse between God and man is intercepted; and he must do that of necessity, which Epicurus fancied he did of his choice; viz. keep himself unconcern’d in the affairs of mortals, as having no way of communicating with them. Nay (what is yet, if possible, more absurd) he must be suppos’d to have put the works of his Creation out of his own reach, to have given men discoursive faculties, and left himself no way of address to them.

63. THESE inferences how horridly soever they sound, yet 1 see not how they can be disclaim’d by those, who are unsatisfied with all those waies by which God hath hitherto reveal’d himself to the world. For can it be imagin’d that God who created man a reasonable creature, that himself might be glorified in his free and rational obedience: (when all other creatures obey upon impulse and instinct) can it, I say, be imagin’d, that he should so remisly pursue his own design, as to let so many Ages pass since the Creation, and never to acquaint mankind with the particulars wherein that obedience was to be exercis’d. This sure were so disagreeable to his wisdom and goodness, that it cannot be charged upon his will: and consequently they who own not that he has made any such revelation, must tacitly tax him of impotence, that he could not do it. But if any man will say he has, and yet reject all this which both Jews and Christians receive as such, let him produce his testimonies for the others, or rather (to retort his own measure) his demonstrations. And then let it appear whether his Scheme of Doctrine, or ours, will need the greater aid of that easy credulity he reproaches us with.

64. 1 have now gone thro’ the method I proposed for evincing the Divine Original of the Scriptures, and shall not descend to examine those more minute and particular Cavils which profane men make against them; the proof of this, virtually superseding all those. For if it be reasonable to believe it the Word of God, it must be reasonable also to believe it of perfection proportionable to the Author; and then certainly it must be advanced beyond all our objections. For to those who except to the stile, the incoherence, the contradictions, or whatever else in Scripture; I shall only ask this one question, whether it be not much more possible that they (who can pretend to be nothing above fallible men) may misjudge, than that the infallible God should dictate any thing justly liable to those charges: I am sure they must depart as much from Reason as Religion, to affirm the contrary. But alas, instead of this implicit submission to Gods Word, men take up explicit prejudices against it; condemn it without ever examining the truth of the allegation. ’Tis certain, that in a writing of such Antiquity, whose original Language has Idioms and Phrases so peculiar, whose Country had customs so differing from the rest of the world; ’tis impossible to judge of it without reference to all those circumstances. Add to this, that the Hebrew has been a dead Language for well nigh two thousand years, no where in common use: nor is there any other ancient Book now extant in it, besides those (yet not all neither,) of the Old Testament.

65. NOW of those many who defame Holy Writ, how few are there that have the industry to enquire into those particulars? And when for want of knowledge, some passages seem improper, or perhaps contradictory the Scripture must bear the blame of their ignorance, and be accus’d as absurd and unintelligible, because themselves are stupid and negligent. It were therefore methinks but a reasonable proposal, that no man should arraign it, till they have used all honest diligence, taken in all probable helps for the understanding it and if this might be obtain’d, I believe most of its Accusers would like those of the Woman in the Gospel Jo. 8. 9, drop away, as conscious of their own incompetency: the loudest out-cries that are made against it, being commonly of those who fall upon it only as a fashionable theme of discourse, and hope to acquire themselves the reputation of wits by thus charging God foolishly. But he that would candidly and uprightly endeavour to comprehend before he judges, and to that end industriously use those means which the providence of God by the labours of pious men hath afforded him, will certainly find cause to acquit the Scripture of those imputations which our bold Criticks have cast upon it. I do not say that he shall have all the obscurities of it perfectly clear’d to him; but he shall have so many of them as are for his real advantage, and shall discern such reasons why the rest remain unfathomable, as may make him not only justify, but celebrate the wisdom of the Author.

66. YET this is to be expected only upon the fore-mention’d condition, viz. that he come with sincere and honest intentions; for as for him that comes to the Scripture with design, and wishes to find matter of cavil and accusations; there is little doubt but that spirit of impiety and profaneness which sent him thither, will meet him there as a spirit of delusion, and occecation. That Prince of the Air will cast such mists, raise such black vapours; that as the Apostle speaks, the light of the glorious Gospel of Christ shall not shine unto him, 2 Cor. 4. 5. Indeed were such a man left only to the natural efficacy of prejudice, that is of it self so blinding, so infatuating a thing, as commonly fortifies against all conviction. We see it in all the common instances of life; mens very senses are often enslav’d by it: the prepossession of a strong fancy will make the objects of sight or hearing appear quite different from what they are. But in the present case, when this shall be added to Satanical illusions, and both left to their operations by Gods withdrawing his illuminating grace, the case of such a man answers that description of the Scripture, They have eyes and see not, ears have they and hear not, Rom. 11. 8. And that God will so withdraw his grace, we have all reason to believe, he having promis’d it only to the meek, to those who come with malleable ductile spirits, to learn, not to deride or cavil. Saint Peter tells us, that the unlearned and unstable wrest the Scripture to their own destruction 2 Pet. 3. 16. And if God permit such to do so, much more will he the proud and malicious.

67. 1 say not this, to deter any from the sturdy of Holy Scripture, but only to caution them to bring a due preparation of mind along with them; Gods Word being like a generous soveraign medicament, which if simply and regularly taken, is of the greatest benefit; but if mix’d with poison, serves only to make that more fatally operative. To conclude, he that would have his doubts solv’d concerning Scripture, let him follow the method our blessed Lord has prescrib’d: Let him do the will of God, and then he shall know of the doctrine, whether it be of God, Jo. 7. 17. Let him bring with him a probity of mind, a willingness to assent to all convictions he shall there meet with; and then he will find grounds sufficient to assure him that it is Gods Word, and consequently to be receiv’d with all the submission and reverence, that its being so exacts.