No More Learning

and was therefore a Vision, though a more cleer Vision than was given to
other Prophets. And conformable hereunto, where God saith (Deut. 13. 1. )
"If there arise amongst you a Prophet, or Dreamer of Dreams," the later
word is but the interpretation of the former. And (Joel 2. 28. ) "Your
sons and your daughters shall Prophecy; your old men shall dream Dreams,
and your young men shall see Visions:" where again, the word Prophecy is
expounded by Dream, and Vision. And in the same manner it was, that God
spake to Solomon, promising him Wisdome, Riches, and Honor; for the text
saith, (1 Kings 3. 15. ) "And Solomon awoak, and behold it was a Dream:"
So that generally the Prophets extraordinary in the old Testament took
notice of the Word of God no otherwise, than from their Dreams, or
Visions, that is to say, from the imaginations which they had in their
sleep, or in an Extasie; which imaginations in every true Prophet were
supernaturall; but in false Prophets were either naturall, or feigned.

The same Prophets were neverthelesse said to speak by the Spirit; as
(Zach. 7. 12. ) where the Prophet speaking of the Jewes, saith, "They
made their hearths hard as Adamant, lest they should hear the law, and
the words which the Lord of Hosts hath sent in his Spirit by the former
Prophets. " By which it is manifest, that speaking by the Spirit, or
Inspiration, was not a particular manner of Gods speaking, different
from Vision, when they that were said to speak by the Spirit, were
extraordinary Prophets, such as for every new message, were to have a
particular Commission, or (which is all one) a new Dream, or Vision.

To Prophets Of Perpetuall Calling, And Supreme, God Spake In The
Old Testament From The Mercy Seat, In A Manner Not Expressed In The
Scripture. Of Prophets, that were so by a perpetuall Calling in the Old
Testament, some were Supreme, and some Subordinate: Supreme were first
Moses; and after him the High Priest, every one for his time, as long
as the Priesthood was Royall; and after the people of the Jews, had
rejected God, that he should no more reign over them, those Kings which
submitted themselves to Gods government, were also his chief Prophets;
and the High Priests office became Ministeriall. And when God was to be
consulted, they put on the holy vestments, and enquired of the Lord,
as the King commanded them, and were deprived of their office, when
the King thought fit. For King Saul (1 Sam. 13. 9. ) commanded the burnt
offering to be brought, and (1 Sam. 14. 18. ) he commands the Priest to
bring the Ark neer him; and (ver. 19. ) again to let it alone, because he
saw an advantage upon his enemies. And in the same chapter Saul asketh
counsell of God. In like manner King David, after his being anointed,
though before he had possession of the Kingdome, is said to "enquire
of the Lord" (1 Sam. 23. 2. ) whether he should fight against the
Philistines at Keilah; and (verse 10. ) David commandeth the Priest to
bring him the Ephod, to enquire whether he should stay in Keilah,
or not. And King Solomon (1 Kings 2. 27. ) took the Priesthood from
Abiathar, and gave it (verse 35. ) to Zadoc. Therefore Moses, and
the High Priests, and the pious Kings, who enquired of God on all
extraordinary occasions, how they were to carry themselves, or what
event they were to have, were all Soveraign Prophets. But in what manner
God spake unto them, is not manifest. To say that when Moses went up to
God in Mount Sinai, it was a Dream, or Vision, such as other Prophets
had, is contrary to that distinction which God made between Moses, and
other Prophets, Numb. 12. 6,7,8. To say God spake or appeared as he
is in his own nature, is to deny his Infinitenesse, Invisibility,
Incomprehensibility. To say he spake by Inspiration, or Infusion of the
Holy Spirit, as the Holy Spirit signifieth the Deity, is to make Moses
equall with Christ, in whom onely the Godhead (as St. Paul speaketh Col.
2. 9. ) dwelleth bodily. And lastly, to say he spake by the Holy Spirit,
as it signifieth the graces, or gifts of the Holy Spirit, is to
attribute nothing to him supernaturall. For God disposeth men to Piety,
Justice, Mercy, Truth, Faith, and all manner of Vertue, both Morall,
and Intellectuall, by doctrine, example, and by severall occasions,
naturall, and ordinary.

And as these ways cannot be applyed to God, in his speaking to Moses, at
Mount Sinai; so also, they cannot be applyed to him, in his speaking
to the High Priests, from the Mercy-Seat. Therefore in what manner God
spake to those Soveraign Prophets of the Old Testament, whose office
it was to enquire of him, is not intelligible. In the time of the New
Testament, there was no Soveraign Prophet, but our Saviour; who was both
God that spake, and the Prophet to whom he spake.

To Prophets Of Perpetuall Calling, But Subordinate, God Spake By The
Spirit. To subordinate Prophets of perpetuall Calling, I find not any
place that proveth God spake to them supernaturally; but onely in
such manner, as naturally he inclineth men to Piety, to Beleef, to
Righteousnesse, and to other vertues all other Christian Men. Which
way, though it consist in Constitution, Instruction, Education, and the
occasions and invitements men have to Christian vertues; yet it is truly
attributed to the operation of the Spirit of God, or Holy Spirit
(which we in our language call the Holy Ghost): For there is no good
inclination, that is not of the operation of God. But these operations
are not alwaies supernaturall. When therefore a Prophet is said to speak
in the Spirit, or by the Spirit of God, we are to understand no more,
but that he speaks according to Gods will, declared by the supreme
Prophet. For the most common acceptation of the word Spirit, is in the
signification of a mans intention, mind, or disposition.

In the time of Moses, there were seventy men besides himself, that
Prophecyed in the Campe of the Israelites. In what manner God spake to
them, is declared in the 11 of Numbers, verse 25. "The Lord came down in
a cloud, and spake unto Moses, and took of the Spirit that was upon him,
and gave it to the seventy Elders. And it came to passe, when the Spirit
rested upon them, they Prophecyed, and did not cease," By which it is
manifest, first, that their Prophecying to the people, was subservient,
and subordinate to the Prophecying of Moses; for that God took of the
Spirit of Moses, to put upon them; so that they Prophecyed as Moses
would have them: otherwise they had not been suffered to Prophecy at
all. For there was (verse 27. ) a complaint made against them to Moses;
and Joshua would have Moses to have forbidden them; which he did not,
but said to Joshua, Bee not jealous in my behalf. Secondly, that
the Spirit of God in that place, signifieth nothing but the Mind and
Disposition to obey, and assist Moses in the administration of the
Government. For if it were meant they had the substantial Spirit of God;
that is, the Divine nature, inspired into them, then they had it in no
lesse manner than Christ himself, in whom onely the Spirit of God dwelt
bodily. It is meant therefore of the Gift and Grace of God, that guided
them to co-operate with Moses; from whom their Spirit was derived. And
it appeareth (verse 16. ) that, they were such as Moses himself should
appoint for Elders and Officers of the People: For the words are,
"Gather unto me seventy men, whom thou knowest to be Elders and
Officers of the people:" where, "thou knowest," is the same with "thou
appointest," or "hast appointed to be such. " For we are told
before (Exod. 18. ) that Moses following the counsell of Jethro his
Father-in-law, did appoint Judges, and Officers over the people, such as
feared God; and of these, were those Seventy, whom God by putting upon
them Moses spirit, inclined to aid Moses in the Administration of the
Kingdome: and in this sense the Spirit of God is said (1 Sam. 16. 13,
14. ) presently upon the anointing of David, to have come upon David, and
left Saul; God giving his graces to him he chose to govern his people,
and taking them away from him, he rejected. So that by the Spirit is
meant Inclination to Gods service; and not any supernaturall Revelation.




God Sometimes Also Spake By Lots

God spake also many times by the event of Lots; which were ordered by
such as he had put in Authority over his people. So wee read that God
manifested by the Lots which Saul caused to be drawn (1 Sam. 14. 43. )
the fault that Jonathan had committed, in eating a honey-comb, contrary
to the oath taken by the people. And (Josh. 18. 10. ) God divided the
land of Canaan amongst the Israelite, by the "lots that Joshua did cast
before the Lord in Shiloh. " In the same manner it seemeth to be, that
God discovered (Joshua 7. 16. , &c. ) the crime of Achan. And these are the
wayes whereby God declared his Will in the Old Testament.

All which ways he used also in the New Testament. To the Virgin Mary, by
a Vision of an Angel: To Joseph in a Dream: again to Paul in the way
to Damascus in a Vision of our Saviour: and to Peter in the Vision of
a sheet let down from heaven, with divers sorts of flesh, of clean and
unclean, beasts; and in prison, by Vision of an Angel: And to all the
Apostles, and Writers of the New Testament, by the graces of his Spirit;
and to the Apostles again (at the choosing of Matthias in the place of
Judas Iscariot) by lot.




Every Man Ought To Examine The Probability Of A Pretended Prophets

Calling

Seeing then all Prophecy supposeth Vision, or Dream, (which two, when
they be naturall, are the same,) or some especiall gift of God, so
rarely observed in mankind, as to be admired where observed; and seeing
as well such gifts, as the most extraordinary Dreams, and Visions, may
proceed from God, not onely by his supernaturall, and immediate, but
also by his naturall operation, and by mediation of second causes;
there is need of Reason and Judgement to discern between naturall, and
supernaturall Gifts, and between naturall, and supernaturall Visions, or
Dreams. And consequently men had need to be very circumspect, and wary,
in obeying the voice of man, that pretending himself to be a Prophet,
requires us to obey God in that way, which he in Gods name telleth us to
be the way to happinesse. For he that pretends to teach men the way of
so great felicity, pretends to govern them; that is to say, to rule, and
reign over them; which is a thing, that all men naturally desire, and
is therefore worthy to be suspected of Ambition and Imposture; and
consequently, ought to be examined, and tryed by every man, before hee
yeeld them obedience; unlesse he have yeelded it them already, in
the institution of a Common-wealth; as when the Prophet is the Civill
Soveraign, or by the Civil Soveraign Authorized. And if this examination
of Prophets, and Spirits, were not allowed to every one of the people,
it had been to no purpose, to set out the marks, by which every man
might be able, to distinguish between those, whom they ought, and those
whom they ought not to follow. Seeing therefore such marks are set out
(Deut. 13. 1,&c. ) to know a Prophet by; and (1 John 4. 1. &C) to know a
Spirit by: and seeing there is so much Prophecying in the Old Testament;
and so much Preaching in the New Testament against Prophets; and so much
greater a number ordinarily of false Prophets, then of true; every
one is to beware of obeying their directions, at their own perill. And
first, that there were many more false than true Prophets, appears by
this, that when Ahab (1 Kings 12. ) consulted four hundred Prophets, they
were all false Imposters, but onely one Michaiah. And a little before
the time of the Captivity, the Prophets were generally lyars. "The
Prophets" (saith the Lord by Jerem. cha. 14. verse 14. ) "prophecy Lies
in my name. I sent them not, neither have I commanded them, nor spake
unto them, they prophecy to you a false Vision, a thing of naught; and
the deceit of their heart. " In so much as God commanded the People by
the mouth of the Prophet Jeremiah (chap. 23. 16. ) not to obey them.
"Thus saith the Lord of Hosts, hearken not unto the words of the
Prophets, that prophecy to you. They make you vain, they speak a Vision
of their own heart, and not out of the mouth of the Lord. "




All Prophecy But Of The Soveraign Prophet Is To Be Examined

By Every Subject

Seeing then there was in the time of the Old Testament, such quarrells
amongst the Visionary Prophets, one contesting with another, and asking
When departed the Spirit from me, to go to thee? as between Michaiah,
and the rest of the four hundred; and such giving of the Lye to one
another, (as in Jerem. 14. 14. ) and such controversies in the New
Testament at this day, amongst the Spirituall Prophets: Every man then
was, and now is bound to make use of his Naturall Reason, to apply to
all Prophecy those Rules which God hath given us, to discern the
true from the false. Of which rules, in the Old Testament, one was,
conformable doctrine to that which Moses the Soveraign Prophet had
taught them; and the other the miraculous power of foretelling what God
would bring to passe, as I have already shown out of Deut. 13. 1. &c.
and in the New Testament there was but one onely mark; and that was the
preaching of this Doctrine, That Jesus Is The Christ, that is, the
King of the Jews, promised in the Old Testament. Whosoever denyed that
Article, he was a false Prophet, whatsoever miracles he might seem to
work; and he that taught it was a true Prophet. For St. John (1 Epist,
4. 2, &c) speaking expressely of the means to examine Spirits, whether
they be of God, or not; after he hath told them that there would arise
false Prophets, saith thus, "Hereby know ye the Spirit of God. Every
Spirit that confesseth that Jesus Christ is come in the flesh, is of
God;" that is, is approved and allowed as a Prophet of God: not that
he is a godly man, or one of the Elect, for this, that he confesseth,
professeth, or preacheth Jesus to be the Christ; but for that he is a
Prophet avowed. For God sometimes speaketh by Prophets, whose persons he
hath not accepted; as he did by Baalam; and as he foretold Saul of his
death, by the Witch of Endor. Again in the next verse, "Every Spirit
that confesseth not that Jesus Christ is come in the Flesh, is not
of Christ. And this is the Spirit of Antichrist. " So that the rule is
perfect on both sides; that he is a true Prophet, which preacheth the
Messiah already come, in the person of Jesus; and he a false one that
denyeth him come, and looketh for him in some future Imposter, that
shall take upon him that honour falsely, whom the Apostle there properly
calleth Antichrist. Every man therefore ought to consider who is the
Soveraign Prophet; that is to say, who it is, that is Gods Viceregent
on earth; and hath next under God, the Authority of Governing Christian
men; and to observe for a Rule, that Doctrine, which in the name of
God, hee commanded to bee taught; and thereby to examine and try out
the truth of those Doctrines, which pretended Prophets with miracles, or
without, shall at any time advance: and if they find it contrary to that
Rule, to doe as they did, that came to Moses, and complained that there
were some that Prophecyed in the Campe, whose Authority so to doe they
doubted of; and leave to the Soveraign, as they did to Moses to uphold,
or to forbid them, as hee should see cause; and if hee disavow them,
then no more to obey their voice; or if he approve them, then to obey
them, as men to whom God hath given a part of the Spirit of their
Soveraigne. For when Christian men, take not their Christian Soveraign,
for Gods Prophet; they must either take their owne Dreams, for the
prophecy they mean to bee governed by, and the tumour of their own
hearts for the Spirit of God; or they must suffer themselves to bee lead
by some strange Prince; or by some of their fellow subjects, that can
bewitch them, by slander of the government, into rebellion, without
other miracle to confirm their calling, then sometimes an extraordinary
successe, and Impunity; and by this means destroying all laws, both
divine, and humane, reduce all Order, Government, and Society, to the
first Chaos of Violence, and Civill warre.



CHAPTER XXXVII. OF MIRACLES, AND THEIR USE




A Miracle Is A Work That Causeth Admiration

By Miracles are signified the Admirable works of God: & therefore they
are also called Wonders. And because they are for the most part, done,
for a signification of his commandement, in such occasions, as
without them, men are apt to doubt, (following their private naturall
reasoning,) what he hath commanded, and what not, they are commonly in
Holy Scripture, called Signes, in the same sense, as they are called by
the Latines, Ostenta, and Portenta, from shewing, and fore-signifying
that, which the Almighty is about to bring to passe.




And Must Therefore Be Rare, Whereof There Is No Naturall Cause Known

To understand therefore what is a Miracle, we must first understand what
works they are, which men wonder at, and call Admirable. And there be
but two things which make men wonder at any event: The one is, if it
be strange, that is to say, such, as the like of it hath never, or very
rarely been produced: The other is, if when it is produced, we cannot
imagine it to have been done by naturall means, but onely by the
immediate hand of God. But when wee see some possible, naturall cause of
it, how rarely soever the like has been done; or if the like have been
often done, how impossible soever it be to imagine a naturall means
thereof, we no more wonder, nor esteem it for a Miracle.

Therefore, if a Horse, or Cow should speak, it were a Miracle; because
both the thing is strange, & the Naturall cause difficult to imagin: So
also were it, to see a strange deviation of nature, in the production
of some new shape of a living creature. But when a man, or other Animal,
engenders his like, though we know no more how this is done, than the
other; yet because 'tis usuall, it is no Miracle. In like manner, if a
man be metamorphosed into a stone, or into a pillar, it is a Miracle;
because strange: but if a peece of wood be so changed; because we see it
often, it is no Miracle: and yet we know no more, by what operation of
God, the one is brought to passe, than the other.

The first Rainbow that was seen in the world, was a Miracle, because the
first; and consequently strange; and served for a sign from God, placed
in heaven, to assure his people, there should be no more an universall
destruction of the world by Water. But at this day, because they
are frequent, they are not Miracles, neither to them that know their
naturall causes, nor to them who know them not. Again, there be many
rare works produced by the Art of man: yet when we know they are done;
because thereby wee know also the means how they are done, we count them
not for Miracles, because not wrought by the immediate hand of God, but
by mediation of humane Industry.




That Which Seemeth A Miracle To One Man, May Seem Otherwise To Another

Furthermore, seeing Admiration and Wonder, is consequent to the
knowledge and experience, wherewith men are endued, some more, some
lesse; it followeth, that the same thing, may be a Miracle to one, and
not to another. And thence it is, that ignorant, and superstitious men
make great Wonders of those works, which other men, knowing to proceed
from Nature, (which is not the immediate, but the ordinary work of God,)
admire not at all: As when Ecclipses of the Sun and Moon have been taken
for supernaturall works, by the common people; when neverthelesse, there
were others, could from their naturall causes, have foretold the very
hour they should arrive: Or, as when a man, by confederacy, and secret
intelligence, getting knowledge of the private actions of an ignorant,
unwary man, thereby tells him, what he has done in former time; it seems
to him a Miraculous thing; but amongst wise, and cautelous men, such
Miracles as those, cannot easily be done.




The End Of Miracles

Again, it belongeth to the nature of a Miracle, that it be wrought for
the procuring of credit to Gods Messengers, Ministers, and Prophets,
that thereby men may know, they are called, sent, and employed by God,
and thereby be the better inclined to obey them. And therefore, though
the creation of the world, and after that the destruction of all living
creatures in the universall deluge, were admirable works; yet because
they were not done to procure credit to any Prophet, or other Minister
of God, they use not to be called Miracles. For how admirable soever any
work be, the Admiration consisteth not in that it could be done, because
men naturally beleeve the Almighty can doe all things, but because he
does it at the Prayer, or Word of a man. But the works of God in Egypt,
by the hand of Moses, were properly Miracles; because they were done
with intention to make the people of Israel beleeve, that Moses came
unto them, not out of any design of his owne interest, but as sent from
God. Therefore after God had commanded him to deliver the Israelites
from the Egyptian bondage, when he said (Exod 4. 1. &c. ) "They will not
beleeve me, but will say, the Lord hath not appeared unto me," God gave
him power, to turn the Rod he had in his hand into a Serpent, and again
to return it into a Rod; and by putting his hand into his bosome, to
make it leprous; and again by pulling it out to make it whole, to make
the Children of Israel beleeve (as it is verse 5. ) that the God of their
Fathers had appeared unto him; And if that were not enough, he gave
him power to turn their waters into bloud. And when hee had done these
Miracles before the people, it is said (verse 41. ) that "they beleeved
him. " Neverthelesse, for fear of Pharaoh, they durst not yet obey him.
Therefore the other works which were done to plague Pharaoh and the
Egyptians, tended all to make the Israelites beleeve in Moses, and were
properly Miracles. In like manner if we consider all the Miracles
done by the hand of Moses, and all the rest of the Prophets, till the
Captivity; and those of our Saviour, and his Apostles afterward; we
shall find, their end was alwaies to beget, or confirm beleefe, that
they came not of their own motion, but were sent by God. Wee may further
observe in Scripture, that the end of Miracles, was to beget beleef,
not universally in all men, elect, and reprobate; but in the elect
only; that is to say, is such as God had determined should become his
Subjects. For those miraculous plagues of Egypt, had not for end, the
conversion of Pharaoh; For God had told Moses before, that he would
harden the heart of Pharaoh, that he should not let the people goe: And
when he let them goe at last, not the Miracles perswaded him, but the
plagues forced him to it. So also of our Saviour, it is written, (Mat.
13. 58. ) that he wrought not many Miracles in his own countrey, because
of their unbeleef; and (in Marke 6. 5. ) in stead of, "he wrought not
many," it is, "he could work none. " It was not because he wanted power;
which to say, were blasphemy against God; nor that the end of Miracles
was not to convert incredulous men to Christ; for the end of all the
Miracles of Moses, of Prophets, of our Saviour, and of his Apostles
was to adde men to the Church; but it was, because the end of their
Miracles, was to adde to the Church (not all men, but) such as should
be saved; that is to say, such as God had elected. Seeing therefore
our Saviour sent from his Father, hee could not use his power in the
conversion of those, whom his Father had rejected. They that expounding
this place of St. Marke, say, that his word, "Hee could not," is put
for, "He would not," do it without example in the Greek tongue, (where
Would Not, is put sometimes for Could Not, in things inanimate, that
have no will; but Could Not, for Would Not, never,) and thereby lay
a stumbling block before weak Christians; as if Christ could doe no
Miracles, but amongst the credulous.




The Definition Of A Miracle

From that which I have here set down, of the nature, and use of a
Miracle, we may define it thus, "A MIRACLE, is a work of God, (besides
his operation by the way of Nature, ordained in the Creation,) done
for the making manifest to his elect, the mission of an extraordinary
Minister for their salvation. "

And from this definition, we may inferre; First, that in all Miracles,
the work done, is not the effect of any vertue in the Prophet; because
it is the effect of the immediate hand of God; that is to say God hath
done it, without using the Prophet therein, as a subordinate cause.

Secondly, that no Devil, Angel, or other created Spirit, can do a
Miracle. For it must either be by vertue of some naturall science, or
by Incantation, that is, vertue of words. For if the Inchanters do it
by their own power independent, there is some power that proceedeth not
from God; which all men deny: and if they doe it by power given them,
then is the work not from the immediate hand of God, but naturall, and
consequently no Miracle.

There be some texts of Scripture, that seem to attribute the power of
working wonders (equall to some of those immediate Miracles, wrought
by God himself,) to certain Arts of Magick, and Incantation. As for
example, when we read that after the Rod of Moses being cast on the
ground became a Serpent, (Exod. 7. 11. ) "the Magicians of Egypt did the
like by their Enchantments;" and that after Moses had turned the waters
of the Egyptian Streams, Rivers, Ponds, and Pooles of water into blood,
(Exod. 7. 22. ) "the Magicians of Egypt did so likewise, with their
Enchantments;" and that after Moses had by the power of God brought
frogs upon the land, (Exod. 8. 7. ) "the Magicians also did so with their
Enchantments, and brought up frogs upon the land of Egypt;" will not a
man be apt to attribute Miracles to Enchantments; that is to say, to the
efficacy of the sound of Words; and think the same very well proved out
of this, and other such places? and yet there is no place of Scripture,
that telleth us what on Enchantment is. If therefore Enchantment be not,
as many think it, a working of strange effects by spells, and words;
but Imposture, and delusion, wrought by ordinary means; and so far
from supernaturall, as the Impostors need not the study so much as of
naturall causes, but the ordinary ignorance, stupidity, and superstition
of mankind, to doe them; those texts that seem to countenance the power
of Magick, Witchcraft, and Enchantment, must needs have another sense,
than at first sight they seem to bear.




That Men Are Apt To Be Deceived By False Miracles

For it is evident enough, that Words have no effect, but on those
that understand them; and then they have no other, but to signifie the
intentions, or passions of them that speak; and thereby produce, hope,
fear, or other passions, or conceptions in the hearer. Therefore when a
Rod seemeth a Serpent, or the Water Bloud, or any other Miracle seemeth
done by Enchantment; if it be not to the edification of Gods people,
not the Rod, nor the Water, nor any other thing is enchanted; that is
to say, wrought upon by the Words, but the Spectator.
So that all the
Miracle consisteth in this, that the Enchanter has deceived a man; which
is no Miracle, but a very easie matter to doe.

For such is the ignorance, and aptitude to error generally of all men,
but especially of them that have not much knowledge of naturall causes,
and of the nature, and interests of men; as by innumerable and easie
tricks to be abused. What opinion of miraculous power, before it was
known there was a Science of the course of the Stars, might a man have
gained, that should have told the people, This hour, or day the Sun
should be darkned? A juggler by the handling of his goblets, and other
trinkets, if it were not now ordinarily practised, would be thought
to do his wonders by the power at least of the Devil. A man that hath
practised to speak by drawing in of his breath, (which kind of men in
antient time were called Ventriloqui,) and so make the weaknesse of
his voice seem to proceed, not from the weak impulsion of the organs
of Speech, but from distance of place, is able to make very many men
beleeve it is a voice from Heaven, whatsoever he please to tell them.
And for a crafty man, that hath enquired into the secrets, and familiar
confessions that one man ordinarily maketh to another of his actions and
adventures past, to tell them him again is no hard matter; and yet there
be many, that by such means as that, obtain the reputation of being
Conjurers. But it is too long a businesse, to reckon up the severall
sorts of those men, which the Greeks called Thaumaturgi, that is to say,
workers of things wonderfull; and yet these do all they do, by their
own single dexterity. But if we looke upon the Impostures wrought by
Confederacy, there is nothing how impossible soever to be done, that is
impossible to bee beleeved. For two men conspiring, one to seem lame,
the other to cure him with a charme, will deceive many: but many
conspiring, one to seem lame, another so to cure him, and all the rest
to bear witnesse; will deceive many more.




Cautions Against The Imposture Of Miracles

In this aptitude of mankind, to give too hasty beleefe to pretended
Miracles, there can be no better, nor I think any other caution, than
that which God hath prescribed, first by Moses, (as I have said before
in the precedent chapter,) in the beginning of the 13. and end of the
18. of Deuteronomy; That wee take not any for Prophets, that teach any
other Religion, then that which Gods Lieutenant, (which at that time was
Moses,) hath established; nor any, (though he teach the same Religion,)
whose Praediction we doe not see come to passe. Moses therefore in his
time, and Aaron, and his successors in their times, and the Soveraign
Governour of Gods people, next under God himself, that is to say, the
Head of the Church in all times, are to be consulted, what doctrine
he hath established, before wee give credit to a pretended Miracle, or
Prophet. And when that is done, the thing they pretend to be a Miracle,
we must both see it done, and use all means possible to consider,
whether it be really done; and not onely so, but whether it be such, as
no man can do the like by his naturall power, but that it requires the
immediate hand of God. And in this also we must have recourse to Gods
Lieutenant; to whom in all doubtfull cases, wee have submitted our
private judgments. For Example; if a man pretend, that after certain
words spoken over a peece of bread, that presently God hath made it not
bread, but a God, or a man, or both, and neverthelesse it looketh still
as like bread as ever it did; there is no reason for any man to think
it really done; nor consequently to fear him, till he enquire of God,
by his Vicar, or Lieutenant, whether it be done, or not. If he say not,
then followeth that which Moses saith, (Deut. 18. 22. ) "he hath spoken
it presumptuously, thou shalt not fear him. " If he say 'tis done, then
he is not to contradict it. So also if wee see not, but onely hear tell
of a Miracle, we are to consult the Lawful Church; that is to say, the
lawful Head thereof, how far we are to give credit to the relators of
it. And this is chiefly the case of men, that in these days live under
Christian Soveraigns. For in these times, I do not know one man, that
ever saw any such wondrous work, done by the charm, or at the word,
or prayer of a man, that a man endued but with a mediocrity of reason,
would think supernaturall: and the question is no more, whether what wee
see done, be a Miracle; whether the Miracle we hear, or read of, were
a reall work, and not the Act of a tongue, or pen; but in plain terms,
whether the report be true, or a lye. In which question we are not every
one, to make our own private Reason, or Conscience, but the Publique
Reason, that is, the reason of Gods Supreme Lieutenant, Judge; and
indeed we have made him Judge already, if wee have given him a Soveraign
power, to doe all that is necessary for our peace and defence. A private
man has alwaies the liberty, (because thought is free,) to beleeve,
or not beleeve in his heart, those acts that have been given out for
Miracles, according as he shall see, what benefit can accrew by
mens belief, to those that pretend, or countenance them, and thereby
conjecture, whether they be Miracles, or Lies. But when it comes
to confession of that faith, the Private Reason must submit to the
Publique; that is to say, to Gods Lieutenant. But who is this Lieutenant
of God, and Head of the Church, shall be considered in its proper place
thereafter.



CHAPTER XXXVIII. OF THE SIGNIFICATION IN SCRIPTURE OF ETERNALL LIFE,

HELL, SALVATION, THE WORLD TO COME, AND REDEMPTION


The maintenance of Civill Society, depending on Justice; and Justice on
the power of Life and Death, and other lesse Rewards and Punishments,
residing in them that have the Soveraignty of the Common-wealth; It
is impossible a Common-wealth should stand, where any other than the
Soveraign, hath a power of giving greater rewards than Life; and of
inflicting greater punishments than Death. Now seeing Eternall Life is
a greater reward, than the Life Present; and Eternall Torment a greater
punishment than the Death of Nature; It is a thing worthy to be well
considered, of all men that desire (by obeying Authority) to avoid
the calamities of Confusion, and Civill war, what is meant in Holy
Scripture, by Life Eternall, and Torment Eternall; and for what
offences, against whom committed, men are to be Eternally Tormented; and
for what actions, they are to obtain Eternall Life.




Place Of Adams Eternity If He Had Not Sinned, The Terrestrial Paradise

And first we find, that Adam was created in such a condition of life,
as had he not broken the commandement of God, he had enjoyed it in the
Paradise of Eden Everlastingly. For there was the Tree of Life; whereof
he was so long allowed to eat, as he should forbear to eat of the tree
of Knowledge of Good an Evill; which was not allowed him. And therefore
as soon as he had eaten of it, God thrust him out of Paradise, "lest he
should put forth his hand, and take also of the tree of life, and live
for ever. " (Gen. 3. 22. ) By which it seemeth to me, (with submission
neverthelesse both in this, and in all questions, whereof the
determination dependeth on the Scriptures, to the interpretation of the
Bible authorized by the Common-wealth, whose Subject I am,) that Adam if
he had not sinned, had had an Eternall Life on Earth: and that Mortality
entred upon himself, and his posterity, by his first Sin. Not that
actuall Death then entred; for Adam then could never have had children;
whereas he lived long after, and saw a numerous posterity ere he dyed.
But where it is said, "In the day that thou eatest thereof, thou shalt
surely die," it must needs bee meant of his Mortality, and certitude
of death. Seeing then Eternall life was lost by Adams forfeiture, in
committing sin, he that should cancell that forfeiture was to recover
thereby, that Life again. Now Jesus Christ hath satisfied for the sins
of all that beleeve in him; and therefore recovered to all beleevers,
that ETERNALL LIFE, which was lost by the sin of Adam. And in this sense
it is, that the comparison of St. Paul holdeth (Rom. 5. 18, 19. ) "As by
the offence of one, Judgment came upon all men to condemnation, even
so by the righteousnesse of one, the free gift came upon all men
to Justification of Life. " Which is again (1 Cor. 15. 21,22) more
perspicuously delivered in these words, "For since by man came death, by
man came also the resurrection of the dead. For as in Adam all die, even
so in Christ shall all be made alive. "




Texts Concerning The Place Of Life Eternall For Beleevers

Concerning the place wherein men shall enjoy that Eternall Life, which
Christ hath obtained for them, the texts next before alledged seem to
make it on Earth. For if as in Adam, all die, that is, have forfeited
Paradise, and Eternall Life on Earth; even so in Christ all shall be
made alive; then all men shall be made to live on Earth; for else
the comparison were not proper. Hereunto seemeth to agree that of the
Psalmist, (Psal. 133. 3. ) "Upon Zion God commanded the blessing, even
Life for evermore;" for Zion, is in Jerusalem, upon Earth: as also that
of S. Joh. (Rev. 2. 7. ) "To him that overcommeth I will give to eat of
the tree of life, which is in the midst of the Paradise of God. " This
was the tree of Adams Eternall life; but his life was to have been on
Earth. The same seemeth to be confirmed again by St. Joh. (Rev. 21. 2. )
where he saith, "I John saw the Holy City, New Jerusalem, coming down
from God out of heaven, prepared as a Bride adorned for her husband:"
and again v. 10. to the same effect: As if he should say, the new
Jerusalem, the Paradise of God, at the coming again of Christ, should
come down to Gods people from Heaven, and not they goe up to it from
Earth. And this differs nothing from that, which the two men in white
clothing (that is, the two Angels) said to the Apostles, that were
looking upon Christ ascending (Acts 1. 11. ) "This same Jesus, who is
taken up from you into Heaven, shall so come, as you have seen him go up
into Heaven. " Which soundeth as if they had said, he should come down
to govern them under his Father, Eternally here; and not take them up
to govern them in Heaven; and is conformable to the Restauration of the
Kingdom of God, instituted under Moses; which was a Political government
of the Jews on Earth. Again, that saying of our Saviour (Mat. 22. 30. )
"that in the Resurrection they neither marry, nor are given in marriage,
but are as the Angels of God in heaven," is a description of an Eternall
Life, resembling that which we lost in Adam in the point of Marriage.
For seeing Adam, and Eve, if they had not sinned, had lived on Earth
Eternally, in their individuall persons; it is manifest, they should
not continually have procreated their kind. For if Immortals should have
generated, as Mankind doth now; the Earth in a small time, would not
have been able to afford them a place to stand on. The Jews that asked
our Saviour the question, whose wife the woman that had married many
brothers, should be, in the resurrection, knew not what were the
consequences of Immortality; that there shal be no Generation, and
consequently no marriage, no more than there is Marriage, or generation
among the Angels. The comparison between that Eternall life which Adam
lost, and our Saviour by his Victory over death hath recovered; holdeth
also in this, that as Adam lost Eternall Life by his sin, and yet lived
after it for a time; so the faithful Christian hath recovered Eternal
Life by Christs passion, though he die a natural death, and remaine dead
for a time; namely, till the Resurrection. For as Death is reckoned from
the Condemnation of Adam, not from the Execution; so life is reckoned
from the Absolution, not from the Resurrection of them that are elected
in Christ.




Ascension Into Heaven

That the place wherein men are to live Eternally, after the
Resurrection, is the Heavens, meaning by Heaven, those parts of the
world, which are the most remote from Earth, as where the stars are,
or above the stars, in another Higher Heaven, called Caelum Empyreum,
(whereof there is no mention in Scripture, nor ground in Reason) is not
easily to be drawn from any text that I can find. By the Kingdome of
Heaven, is meant the Kingdome of the King that dwelleth in Heaven; and
his Kingdome was the people of Israel, whom he ruled by the Prophets
his Lieutenants, first Moses, and after him Eleazar, and the Soveraign
Priests, till in the days of Samuel they rebelled, and would have a
mortall man for their King, after the manner of other Nations. And
when our Saviour Christ, by the preaching of his Ministers, shall have
perswaded the Jews to return, and called the Gentiles to his obedience,
then shall there be a new Kingdome of Heaven, because our King shall
then be God, whose Throne is Heaven; without any necessity evident in
the Scripture, that man shall ascend to his happinesse any higher than
Gods Footstool the Earth. On the contrary, we find written (Joh. 3. 13. )
that "no man hath ascended into Heaven, but he that came down from
Heaven, even the Son of man, that is in Heaven. " Where I observe by the
way, that these words are not, as those which go immediately before, the
words of our Saviour, but of St. John himself; for Christ was then not
in Heaven, but upon the Earth. The like is said of David (Acts 2. 34. )
where St. Peter, to prove the Ascension of Christ, using the words of
the Psalmist, (Psal. 16. 10. ) "Thou wilt not leave my soule in Hell, nor
suffer thine Holy one to see corruption," saith, they were spoken (not
of David, but) of Christ; and to prove it, addeth this Reason, "For
David is not ascended into Heaven. " But to this a man may easily answer,
and say, that though their bodies were not to ascend till the generall
day of Judgment, yet their souls were in Heaven as soon as they were
departed from their bodies; which also seemeth to be confirmed by the
words of our Saviour (Luke 20. 37,38. ) who proving the Resurrection out
of the word of Moses, saith thus, "That the dead are raised, even Moses
shewed, at the bush, when he calleth the Lord, the God of Abraham, and
the God of Isaac, and the God of Jacob. For he is not a God of the Dead,
but of the Living; for they all live to him. " But if these words be to
be understood only of the Immortality of the Soul, they prove not at all
that which our Saviour intended to prove, which was the Resurrection
of the Body, that is to say, the Immortality of the Man. Therefore our
Saviour meaneth, that those Patriarchs were Immortall; not by a property
consequent to the essence, and nature of mankind, but by the will of
God, that was pleased of his mere grace, to bestow Eternall Life upon
the faithfull. And though at that time the Patriarchs and many other
faithfull men were Dead, yet as it is in the text, they Lived To God;
that is, they were written in the Book of Life with them that were
absolved of their sinnes, and ordained to Life eternall at the
Resurrection. That the Soul of man is in its own nature Eternall, and
a living Creature independent on the Body; or that any meer man is
Immortall, otherwise than by the Resurrection in the last day, (except
Enos and Elias,) is a doctrine not apparent in Scripture. The whole 14.
Chapter of Job, which is the speech not of his friends, but of himselfe,
is a complaint of this Mortality of Nature; and yet no contradiction of
the Immortality at the Resurrection. "There is hope of a tree," (saith
hee verse 7. ) "if it be cast down, Though the root thereof wax old, and
the stock thereof die in the ground, yet when it scenteth the water
it will bud, and bring forth boughes like a Plant. But man dyeth, and
wasteth away, yea, man giveth up the Ghost, and where is he? " and (verse
12. ) "man lyeth down, and riseth not, till the heavens be no more. " But
when is it, that the heavens shall be no more? St. Peter tells us, that
it is at the generall Resurrection. For in his 2. Epistle, 3. Chapter,
and 7. verse, he saith, that "the Heavens and the Earth that are now,
are reserved unto fire against the day of Judgment, and perdition of
ungodly men," and (verse 12. ) "looking for, and hasting to the comming
of God, wherein the Heavens shall be on fire, and shall be dissolved,
and the Elements shall melt with fervent heat. Neverthelesse, we
according to the promise look for new Heavens, and a new Earth, wherein
dwelleth righteousnesse. " Therefore where Job saith, man riseth not till
the Heavens be no more; it is all one, as if he had said, the Immortall
Life (and Soule and Life in the Scripture, do usually signifie the same
thing) beginneth not in man, till the Resurrection, and day of Judgment;
and hath for cause, not his specificall nature, and generation; but the
Promise. For St. Peter saies not, "Wee look for new heavens, and a new
earth, (from Nature) but from Promise. "

Lastly, seeing it hath been already proved out of divers evident places
of Scripture, in the 35. chapter of this book, that the Kingdom of God
is a Civil Common-wealth, where God himself is Soveraign, by vertue
first of the Old, and since of the New Covenant, wherein he reigneth by
his Vicar, or Lieutenant; the same places do therefore also prove, that
after the comming again of our Saviour in his Majesty, and glory, to
reign actually, and Eternally; the Kingdom of God is to be on Earth. But
because this doctrine (though proved out of places of Scripture not few,
nor obscure) will appear to most men a novelty; I doe but propound
it; maintaining nothing in this, or any other paradox of Religion;
but attending the end of that dispute of the sword, concerning the
Authority, (not yet amongst my Countrey-men decided,) by which all sorts
of doctrine are to bee approved, or rejected; and whose commands, both
in speech, and writing, (whatsoever be the opinions of private men) must
by all men, that mean to be protected by their Laws, be obeyed. For
the points of doctrine concerning the Kingdome (of) God, have so great
influence on the Kingdome of Man, as not to be determined, but by them,
that under God have the Soveraign Power.




The Place After Judgment, Of Those Who Were Never In The Kingdome

Of God, Or Having Been In, Are Cast Out

As the Kingdome of God, and Eternall Life, so also Gods Enemies, and
their Torments after Judgment, appear by the Scripture, to have their
place on Earth. The name of the place, where all men remain till the
Resurrection, that were either buryed, or swallowed up of the Earth, is
usually called in Scripture, by words that signifie Under Ground; which
the Latines read generally Infernus, and Inferni, and the Greeks Hades;
that is to say, a place where men cannot see; and containeth as well the
Grave, as any other deeper place. But for the place of the damned after
the Resurrection, it is not determined, neither in the Old, nor New
Testament, by any note of situation; but onely by the company: as that
it shall bee, where such wicked men were, as God in former times in
extraordinary, and miraculous manner, had destroyed from off the face of
the Earth: As for Example, that they are in Inferno, in Tartarus, or in
the bottomelesse pit; because Corah, Dathan, and Abirom, were swallowed
up alive into the earth. Not that the Writers of the Scripture would
have us beleeve, there could be in the globe of the Earth, which is
not only finite, but also (compared to the height of the Stars) of no
considerable magnitude, a pit without a bottome; that is, a hole of
infinite depth, such as the Greeks in their Daemonologie (that is to
say, in their doctrine concerning Daemons,) and after them, the Romans
called Tartarus; of which Virgill sayes,

Bis patet in praeceps, tantem tenditque sub umbras,
Quantus ad aethereum coeli suspectus Olympum:

for that is a thing the proportion of Earth to Heaven cannot bear: but
that wee should beleeve them there, indefinitely, where those men are,
on whom God inflicted that Exemplary punnishment.




The Congregation Of Giants

Again, because those mighty men of the Earth, that lived in the time
of Noah, before the floud, (which the Greeks called Heroes, and the
Scripture Giants, and both say, were begotten, by copulation of the
children of God, with the children of men,) were for their wicked life
destroyed by the generall deluge; the place of the Damned, is therefore
also sometimes marked out, by the company of those deceased Giants; as
Proverbs 21. 16. "The man that wandreth out of the way of understanding,
shall remain in the congregation of the Giants," and Job 26. 5. "Behold
the Giants groan under water, and they that dwell with them. " Here
the place of the Damned, is under the water. And Isaiah 14. 9. "Hell is
troubled how to meet thee," (that is, the King of Babylon) "and will
displace the Giants for thee:" and here again the place of the Damned,
(if the sense be literall,) is to be under water.




Lake Of Fire

Thirdly, because the Cities of Sodom, and Gomorrah, by the extraordinary
wrath of God, were consumed for their wickednesse with Fire and
Brimstone, and together with them the countrey about made a stinking
bituminous Lake; the place of the Damned is sometimes expressed by
Fire, and a Fiery Lake: as in the Apocalypse ch. 21. 8. "But the timorous,
incredulous, and abominable, and Murderers, and Whoremongers, and
Sorcerers, and Idolators, and all Lyars, shall have their part in the
Lake that burneth with Fire, and Brimstone; which is the second Death. "
So that it is manifest, that Hell Fire, which is here expressed by
Metaphor, from the reall Fire of Sodome, signifieth not any certain
kind, or place of Torment; but is to be taken indefinitely, for
Destruction, as it is in the 20. Chapter, at the 14. verse; where it is
said, that "Death and Hell were cast into the Lake of Fire;" that is
to say, were abolished, and destroyed; as if after the day of Judgment,
there shall be no more Dying, nor no more going into Hell; that is, no
more going to Hades (from which word perhaps our word Hell is derived,)
which is the same with no more Dying.




Utter Darknesse

Fourthly, from the Plague of Darknesse inflicted on the Egyptians, of
which it is written (Exod. 10. 23. ) "They saw not one another, neither
rose any man from his place for three days; but all the Children of
Israel had light in their dwellings;" the place of the wicked after
Judgment, is called Utter Darknesse, or (as it is in the originall)
Darknesse Without. And so it is expressed (Mat. 22. 13. ) where the King
commandeth his Servants, "to bind hand and foot the man that had not
on his Wedding garment, and to cast him out," Eis To Skotos To Exoteron,
Externall Darknesse, or Darknesse Without: which though translated Utter
Darknesse, does not signifie How Great, but Where that darknesse is to
be; namely, Without The Habitation of Gods Elect.




Gehenna, And Tophet

Lastly, whereas there was a place neer Jerusalem, called the Valley of
the Children of Hinnon; in a part whereof, called Tophet, the Jews had
committed most grievous Idolatry, sacrificing their children to the
Idol Moloch; and wherein also God had afflicted his enemies with most
grievous punishments; and wherein Josias had burnt the Priests of Moloch
upon their own Altars, as appeareth at large in the 2 of Kings chap. 23.
the place served afterwards, to receive the filth, and garbage which was
carried thither, out of the City; and there used to be fires made, from
time to time, to purifie the aire, and take away the stench of Carrion.
From this abominable place, the Jews used ever after to call the place
of the Damned, by the name of Gehenna, or Valley of Hinnon. And this
Gehenna, is that word, which is usually now translated HELL; and
from the fires from time to time there burning, we have the notion of
Everlasting, and Unquenchable Fire.




Of The Literall Sense Of The Scripture Concerning Hell

Seeing now there is none, that so interprets the Scripture, as that
after the day of Judgment, the wicked are all Eternally to be punished
in the Valley of Hinnon; or that they shall so rise again, as to be ever
after under ground, or under water; or that after the Resurrection, they
shall no more see one another; nor stir from one place to another; it
followeth, me thinks, very necessarily, that that which is thus said
concerning Hell Fire, is spoken metaphorically; and that therefore there
is a proper sense to bee enquired after, (for of all Metaphors there is
some reall ground, that may be expressed in proper words) both of the
Place of Hell, and the nature of Hellish Torment, and Tormenters.




Satan, Devill, Not Proper Names, But Appellatives

And first for the Tormenters, wee have their nature, and properties,
exactly and properly delivered by the names of, The Enemy, or Satan;
The Accuser, or Diabolus; The Destroyer, or Abbadon. Which significant
names, Satan, Devill, Abbadon, set not forth to us any Individuall
person, as proper names use to doe; but onely an office, or quality;
and are therefore Appellatives; which ought not to have been left
untranslated, as they are, in the Latine, and Modern Bibles; because
thereby they seem to be the proper names of Daemons; and men are the
more easily seduced to beleeve the doctrine of Devills; which at that
time was the Religion of the Gentiles, and contrary to that of Moses,
and of Christ.

And because by the Enemy, the Accuser, and Destroyer, is meant, the
Enemy of them that shall be in the Kingdome of God; therefore if the
Kingdome of God after the Resurrection, bee upon the Earth, (as in the
former Chapter I have shewn by Scripture it seems to be,) The Enemy,
and his Kingdome must be on Earth also. For so also was it, in the time
before the Jews had deposed God. For Gods Kingdome was in Palestine;
and the Nations round about, were the Kingdomes of the Enemy; and
consequently by Satan, is meant any Earthly Enemy of the Church.




Torments Of Hell

The Torments of Hell, are expressed sometimes, by "weeping, and gnashing
of teeth," as Mat. 8. 12. Sometimes, by "the worm of Conscience;" as
Isa. 66. 24. and Mark 9. 44, 46, 48; sometimes, by Fire, as in the place
now quoted, "where the worm dyeth not, and the fire is not quenched,"
and many places beside: sometimes by "Shame, and contempt," as Dan.
12. 2. "And many of them that sleep in the dust of the Earth, shall
awake; some to Everlasting life; and some to shame, and everlasting
contempt. " All which places design metaphorically a grief, and
discontent of mind, from the sight of that Eternall felicity in others,
which they themselves through their own incredulity, and disobedience
have lost. And because such felicity in others, is not sensible but by
comparison with their own actuall miseries; it followeth that they are
to suffer such bodily paines, and calamities, as are incident to those,
who not onely live under evill and cruell Governours, but have also for
Enemy, the Eternall King of the Saints, God Almighty. And amongst these
bodily paines, is to be reckoned also to every one of the wicked a
second Death. For though the Scripture bee clear for an universall
Resurrection; yet wee do not read, that to any of the Reprobate is
promised an Eternall life. For whereas St. Paul (1 Cor. 15. 42, 43. ) to
the question concerning what bodies men shall rise with again, saith,
that "the body is sown in corruption, and is raised in incorruption; It
is sown in dishonour, it is raised in glory; it is sown in weaknesse, it
is raised in power;" Glory and Power cannot be applyed to the bodies of
the wicked: Nor can the name of Second Death, bee applyed to those
that can never die but once: And although in Metaphoricall speech, a
Calamitous life Everlasting, may bee called an Everlasting Death yet it
cannot well be understood of a Second Death. The fire prepared for the
wicked, is an Everlasting Fire: that is to say, the estate wherein
no man can be without torture, both of body and mind, after the
Resurrection, shall endure for ever; and in that sense the Fire shall
be unquenchable, and the torments Everlasting: but it cannot thence be
inferred, that hee who shall be cast into that fire, or be tormented
with those torments, shall endure, and resist them so, as to be
eternally burnt, and tortured, and yet never be destroyed, nor die. And
though there be many places that affirm Everlasting Fire, and Torments
(into which men may be cast successively one after another for ever;)
yet I find none that affirm there shall bee an Eternall Life therein of
any individuall person; but on the contrary, an Everlasting Death, which
is the Second Death: (Apoc. 20. 13,14. ) "For after Death, and the Grave
shall have delivered up the dead which were in them, and every man be
judged according to his works; Death and the Grave shall also be cast
into the Lake of Fire. This is the Second Death. " Whereby it is
evident, that there is to bee a Second Death of every one that shall bee
condemned at the day of Judgement, after which hee shall die no more.




The Joyes Of Life Eternall, And Salvation The Same Thing,

Salvation From Sin, And From Misery, All One

The joyes of Life Eternall, are in Scripture comprehended all under the
name of SALVATION, or Being Saved. To be saved, is to be secured, either
respectively, against speciall Evills, or absolutely against all Evill,
comprehending Want, Sicknesse, and Death it self. And because man
was created in a condition Immortall, not subject to corruption, and
consequently to nothing that tendeth to the dissolution of his nature;
and fell from that happinesse by the sin of Adam; it followeth, that
to be Saved From Sin, is to be saved from all the Evill, and Calamities
that Sinne hath brought upon us. And therefore in the Holy Scripture,
Remission of Sinne, and Salvation from Death and Misery, is the same
thing, as it appears by the words of our Saviour, who having cured a man
sick of the Palsey, by saying, (Mat.