More Reasons for the Christian Religion, Part 2

More Reasons for the Christian Religion · Part 2

p. 79THE SECOND PART OF THIS APPENDIX; BEING Some ANIMADVERSIONS On the foreſaid Treatiſe De Veritate, Reſolving ſeveral Queſtions there included or implyed.

HAving let fall the mention of that noble Authors Treatiſe, it came into my mind, that it having never been anſwered, might be thought unanſwerable, and ſo the more conſiderable. Therefore I adjoin p. 80ſo much of my Animadverſion, as the cauſe in hand requireth.

And Firſt, I muſt give the Author the Honor of his great Learning and ſtrength of wit. Secondly, I muſt confeſs that the Teachers of the Church, have been too often ſuch, as have given him the ſcandal which he ſo oft expreſſeth, as more regarding their Intereſt than Truth, and not making clear the truth which they have taught, and often wronging it by their omiſſions or additions, or unſound explications. Thirdly, I confeſs the body of his Treatiſe containeth many very conſiderable things, in order to the diſquiſition of truth; eſpecially about the ſutableneſs of the faculties to the object, the conditions requiſite to a true apprehenſion, and ſomewhat about the nature of truth it ſelf: Though that which he calleth Veritas apparentiae, I had rather call, Evidentia Veritatis rei. And I am not willing to think that I have as many different faculties as there are different plants in my Garden, or Books in my Study, or Sentences in thoſe Books; And in ſeveral things I miſs that accurateneſs p. 81which he pretendeth to: But theſe I ſhall paſs by.

Page 217. he ſaith, [An vero aliud (praeter Paenitentiam) & quidem convenientius detur medium, unde juſtitiae divinae ſit factum ſatis non eſt hic in animo exponere,—Hoc ſolummodo dicimus, (quicquid in adverſam partem a quibuſdam ſuggeratur) quod niſi ſola penitentia & fide in Deum, vitia & ſcelera quaecunque eliminari poſſint, & Juſtitiae Divinae Bonitas Divina adeo ſit foreign ut non ſit ulterius quo provecetur, nullum univerſale ita patere, vel olim patuiſſe remedium, ut fuerit quo confugeret miſera ex peccati ſenſu languentium turba, vel haberet unde gratiam & pacem illam internam conciliaret; & tandem in id deveniendum ſit, ut quoſdam, immo longe majorem hominum partem inſcios (nedum invitos) & creaverit & damnaverit Deus Opt. Max. Quod adeo horrendum, & Providentiae, Bonitati immo & Juſtitiae Divinae incongruum ſonat, ut mitiori immo & equiori ſententia dicendum ſit, totum humanum genus p. 82ex paenitentia ſemper habuiſſe media unde Deo acceptum eſſe potuit; quibus ſi exciderit, non jam ex Dei bene placito, ſed ex proprio hominum peccato, perditionem uniuſcujuſque ex titiſſe, nec per deum ſtetiſſe quo minus ſalvi fierent.] The firſt Queſtion then is

Queſt. 1. Whether if Chriſt, and not onelyonly our Repentance, and belief in God, be taken for a ſacrifice and price given to God for mans Redemption, it will follow that moſt of the world are damned by Gods will without any Remedy, to which they covld have recourſe for ſalvation?

Anſw. Firſt, It is ſtrange that men ſhould be left Remedileſs, if Chriſt, and not onelyonly their Repentance be the Remedy? Surely if Chriſt had given ſinners nothing, yet he hath taken nothing from them.

Secondly, We all confeſs the univerſal neceſſity of Repentance? But this is partly coordinate (as the end) and partly ſubordinate (as an effect) and therefore not contrary to the neceſſity of a Redeemer? Repentance is our converſion, and our begun Recovery from ſin: And will it follow that the Phyſician p. 83is unneceſſary becauſe health and recovery are neceſſary? Yea, and ſufficient in their kind?

Thirdly, How doth it follow that the Remedy was not Univerſal, when Redemption by Chriſt was univerſal? Chriſt ſo far died for all men, as by his death he procured them any Grace. But he procured Grace (though not equal Grace) for all: You confeſs an univerſal Grace, and yet an inequallity of benefits: we ſay, that Grace was procured by Chriſt: Do we narrow it at all, by ſaying, Chriſt procured it?

Fourthly, I perceive ſome mens miſ-explication of theſe things was your ſnare and ſcandal. Firſt, We diſtinguiſh between Chriſts procurement of our pardon and ſalvation by his ſacrifice and merit with God, and Chriſt as the object of mans faith, or as Believed in by man. We do not make the latter ſo univerſally neceſſary as the former. For we hold that Infants are ſaved, that believe not. But we hold that no one is ſaved for whom Chriſt did not ſatisfie Gods Juſtice and merit ſalvation. Secondly, And p. 84that this much cauſleſsly offend you not, we ſay, That this ſatisfaction and merit conſiſteth not in an identity or gradual proportion of Chriſts pains or ſufferings to all mankinds, but in an Aptitude of his Sacrifice and Righteouſneſs to attain the ends of God the ſovoraign of the world, (the demonſtration of his truth, holineſs and right couſneſs, together with triumphant love and mercy) better than the remedileſs damnation of all the ſinning world would have done. Read but Maſter Trumans Great Propitiation, which ſheweth you the true ends of the ſacrifice of Chriſt, and this unjuſt offence will vaniſh. Thirdly, And we maintain (as is ſaid) that the merit and Propitiation wrought by Chriſt, is not to make our Repentance needleſs; But to procure it, and to make it effectual to its ends. He giveth us Repentance and Remiſſion of ſins. You confeſs that we may and muſt make a New Covenant with God upon our Repentance: In that Covenant God promiſeth us Grace, as we conſent to be his ſervants and children. Now if Chriſt did procure (and as Gods General p. 85Adminiſtrator) Give us that promiſe of pardon and ſalvation to the truly Penitent, doth not this more oblige us to Repentance, and not leſs? And the merit of Repentance (if you will ſo call it with the Ancients) is quite of another order, rank and nature than the merit of Chriſt. Its one thing for the Innocent ſon of God to merit Repentance, and pardon to all that will Repent; And another thing by Repenting (through his grace) to perform the Condition of the further Grace of pardon or ſalvation. Fourthly, And yet further to heal your unjuſt offence, we do not hold that Chriſt maketh God more merciful than he was, or that his Redemption is the firſt cauſe of our recovery and ſalvation, cauſing God to be willing, who was unwilling before: But that Gods love and mercy and his own good will is the firſt cauſe, which gave us Chriſt for a Redeemer as a ſecond cauſe, an effect of his love, and the Head of all the means of our Recovery; and the true meriting cauſe of that Grace and ſalvation which God will give us. Nor ſo meriting as to change God, but ſo p. 86meriting as to remove the Impediments of his grace as to the Communication, and as to become the ſitteſt Inſtrument of the Fathers love and mercy, by whom to Govern the lapſed world, and to communicate grace and life to ſinners. Fifthly, And yet fullier to ſatisfie your objection, we hold that. All mankind is brought by Chriſt under a Covenant of Grace, which is not vain, nor repealed by God; but as their abuſe of the Grace of the Covenant may caſt them out. For as a Covenant of Entire Nature or Innocency was made with all mankind in Innocent Adam; ſo a Covenant of Grace was made with all mankind in Lapſed Adam, Gen. 3. 15. in the promiſed ſeed: and renewed again with all mankind in Noah. No man can prove either a limitation of this Covenant to ſome, (till the reſt by violating it become the Serpents ſeed, at leaſt) nor yet that ever God did abrogate it, as it was made to all the world. Sixthly, And we further acquaint you, that it was not the exiſtent humanity of Chriſt, that procured Grace and Life to the world, for thoſe (about) 4000 p. 87years before his Incarnation. The meer Decree and Promiſe did ſerve for mans ſalvation all that time, without the Exiſtence of his Humanity. Seventhly, Therefore when you grant a neceſſity of Believing in God, as merciful, you muſt needs include Chriſt in his Divine ſubſiſtence, for you muſt needs grant that the eternal foreign or wiſdome of God, muſt be the fountain and determiner of all thoſe means by which his Love and mercy would communicate recovering grace and life to man. You will not divide God as the object of our faith, and leave out the wiſdome that muſt manage all. Eighthly, And yet further to remove your ſcandal, we maintain that the Jews themſelves were not bound to believe many that are now Articles of our Faith (that Chriſt was born of the Virgin Mary, ſuffered under Pontius Pilate, was crucified, dead and buried, deſcended to hades, and roſe again the third day) And that his very death and reſurrection, were not believed by his own Apoſtles till he was riſen. Nor underſtood they the Article of the Holy Ghoſt. So that before a more general p. 88belief in the Meſſiah did ſerve the Jews themſelves; That all this is ſo we are ſatisfied by this evidence. Firſt, By the ſilence of the Old Teſtament in the Matter, giving us no proof that ordinary (much leſs all) believers, had ſuch a particular knowledge of the office of Chriſt: And what is not revealed is not to be believed. Secondly, From Heb. 11. Where faith is deſcribed (as in its latitude) to be the evidence of things not ſeen, and the ſubſtance of things hoped for, and a believing that God is, and that he is the rewarder of them that diligently ſeek him, and a looking for a better country and for a City that hath foundations whoſe builder and maker is God and a believing the word and faithfulneſs of God, &c. And the Holy Ghoſt when he purpoſely deſcribeth the faith which the ancients had been ſaved by, would never have left out the chief or any eſſential part. The ſame I ſay of Rom. 4. and 2 Cor. 4. 18. and 5. 1, 6, 7. Jam. 2 &c. Thirdly, The Text expreſly telleth us. Firſt, Of Chriſts Death and Reſurrection, and conſequently the offering himſelf p. 89a ſacrifice for ſin, and ranſom for the world, and dying for us, that the Apoſtles themſelves were ignorant of it till after his Reſurrection, Mat. 16. 21, 22. When Chriſt told them that he muſt be killed and raiſed again the third day, Peter took him, and began to rebuke him, ſaying, Be it far from thee Lord, This ſhall not be unto thee, Luke 9. 44, 45. The ſon of man ſhall be delivered into the hands of men: But they underſtood not this ſaying and it was hid from them that they perceived it not. Again, Luke 18. 31, 32, 33, 34. All things written in the Prophets concerning the ſon of man ſhall be accompliſhed, for he ſhall be delivered to the Gentiles, and be mocked, and ſpitefully intreated and ſ…it on, and they ſhall ſcourge him and put him to death, and the third day he ſhall riſe again. And they underſtood none of theſe things, and this ſaying was hid from them, neither knew they the things which were ſpoken: So Mark 9. 32. Luke 24. 21, 25, 26. We truſted this had been he that ſhould have Redeemed Iſrael-O fools and ſlow of heart to believe all that the Prophets have ſpoken, ought not Chriſt to have ſuffered theſe p. 90things and to enter into his Glory: And beginning at Moſes and all the Prophets, he expounded to them in all the Scriptures, the things concerning himſelf. Here you ſee that they knew not that he muſt die for our ſins,, riſe again and aſcend to Glory: And that it is no proof that all that were juſtified before underſtood theſe things, becauſe that Moſes and the Prophets had foretold them; For the Apoſtles themſelves underſtood it not in Moſes and the Prophets. Secondly, They underſtood not aright the doctrine of his Interceſſion, and that he muſt go to the Father and then be their high Prieſt, and that they muſt come to God by him, and ask in his name. For it is ſaid, John 16. 5, 6, 7. Now I go my way to him that ſent me, and none of you asketh me whither goeſt thou? but becauſe I have ſaid theſe things to you, ſorrow hath filled your hearts—but it is expedient for you that I go away. v. 24. Hitherto ye have asked nothing in my name, v. 26. At that day ye ſhall ask in my name. As for them that ſay that the Apoſtles knew that they were to come to God onelyonly by a Mediator (as all the faithfull p. 91did of old) but yet they knew not that they muſt come to him by Chriſt, and in his name. Firſt, There was no Mediator exiſtent but God before the Incarnation, though there was to be a Mediator after. Seconnly, This implyeth that the Apoſtles knew not Jeſus to be the Chriſt, and that they went to God by ſome other Mediator, which are both falſe. Thirdly, And if by mediation be meant the ſatisfactory price of his Sacrifice, they knew not that he was to die and to be a Sacrifice for Sin. Fourthly, And it is plain that they underſtood not rightly the nature of his ſpiritual Kingdome and Reign; But had got an opinion of an Earthly Kingdom for the Jews deliverance and exaltation: that Chriſt abideth for ever, Joh. 12. 34. in oppoſition to his heavenly abode was then a common opinion, Luke 24. We hoped this had been he that ſhould have redeemed Iſrael: one would have ſat on his right hand and another on his left: and they ſtrove who ſhould be greateſt, Act. 1. Lord wilt thou at this thime reſtore the Kingdome to Iſrael? Jeh. 16. When the Advocate was to be ſent he was to p. 92teach them all things, and to teſtifie of Chriſt, and to convince the world of the ſin of their unbelief, and of the righteouſneſs and truth of Chriſt, and of his Judgment or Kingdome and power, as conſiſting (quoad exercitium) in the debellation or dejection of the Kingdome of Satan, and deſtroying the works of the Devil. By all which (and much more) it appeareth that the Apoſtles, (though then in a ſtate of Juſtification,) had a very general and defective knowledge of the Office of Chriſt; and that though his Prophetical Office was ordinarily believed (Joh. 4. The Samaritane woman could ſay, when the Meſſiah cometh, he will tell us all things) and a temporal Kingdom expected, yet his ſpiritual Kingdom, and eſpecially his Prieſtly office, by his ſacrifice, death, reſurrection, heavenly interceſſion (for all the old Types and Sacrifices) was little underſtood by the Diſciples. Yea, he ſometimes ſorbad them and others to tell men that he was the Chriſt, becauſe the great evidences of his Reſurrection, Aſcenſion and Spirit, by which it was to be evinced, were yet to come. And p. 93we believe not that all that were ſaved before, had more knowledge than the Apoſtles, ſo that though all the faithful Jews believed in the promiſed ſeed, even the Meſſiah, as one that was to be ſent to be their Deliverer and Saviour, yet it was by a ſaith that was very general, and far from that diſtinctneſs, which after the Reſurrection of Chriſt was required, of all to whom the Goſpel was promuglate, which I have ſaid the more of to you, leſt you think that we hold what we do not, and ſo take occaſion to erre by ſuppoſing us to err, Clemens Alexandrinus, Juſtin Martyr, Arnobius, Lactantius. and other old Chriſtians do go yet further, then yet I have conceded to you.

And our very learned Dr. Twiſſe doth argue that God could have ſaved the world without a Redeemer if he had pleaſed, becauſe he ſaved the faithful under the old Teſtament without any exiſtent Mediator (except God himſelf) or any exiſtent ſacrifice or merit or intercſſion of him, and becauſe he ſaveth Infants without faith. But for the firſt I take it to be at beſt too great temerity or audacity to diſpute p. 94whether God could have done things better or otherwiſe, which he has done ſo well: (of which I have ſaid more in my Premonition before my Treatiſe, called the unreaſonableneſs of Infidelity. (Though I know that Wallaeus, and many other learned Proteſtants ſay the ſame.) And as for Infants they are not ſaved without the Sacrifice, and grace of the Redeemer, though they know him not; nor are they in the Covenant without the faith of their Parents or Owners, which is as their own. And if the Spirit of the Prorphets be called the Spirt of Chrict, 1 Pet. 1. 11. And the reproach of Moſes was the reproach of Chriſt Heb. 11. 26. We may much more conclude of the ordinary Believers before his coming, that Chriſts Intereſt and his Spirits operations and help, extended much further than mens understanding of him, his undertaking and his future work. No doubt but the eternal foreign that had undertaken mans Redemption, and thereupon was our Lord Redeemer, gave even to Socrates, Plato, Cicero, Seneca, Antonine, Epistotus, Plutarch, &c. What light and mercy they had, though they p. 95underſtood not well from whom or upon what grounds they had them.

Ninethly, And alſo we hold that the Jews were not the whole of Gods Kingdome or Church of Redeemed ones in the world (as I have fully proved elſewhere,) But that as the Govenant was made with all mankind, ſo amongſt them God-had other Servants beſides the Jews; Though it was they that had the extraordinary benediction of being his peculiar ſacred People. Tenthly, And we hold that as the Jews had by Promiſes, Propheſies and Types, more means to know God and the Meſſiah to come than other Nations, ſo they were anſwerably obliged to more knowledge and faith than other Nations were, that had not, nor could have, their means.

If then all the world be under the first Covenant of Grace, and if you confeſs this to proceed from the wiſdome and goodneſs of God, and that men are bound ſo to believe, and if Chriſt ſince his Incarnation hath diminiſhed none of the mercies of God to the world, but rather greatly increaſed them; and ſo where the Goſpel is p. 96not preached, nor cannot be had, they that refuſe it not, are in no worſe caſe than they were before, how can you ſay that they are Remedileſs, if Chriſt be the ranſome and remedy?

We know that all men partake of a great deal of mercy from God, after the notorious demerit of their ſin. We know that this mercy telleth them aloud, that God dealeth not with them according to the firſt Law of Innocency; They ſee he pardoneth them, they feel that he pardoneth them in part; that is, that he uſeth them not as they deſerve. We know that all this mercy obligeth them to hope, that he will yet be further merciful; and to repentance, obedience, thankfulneſs and love. We know that the Heathen are no left as the Divels, without remedy, but all the Nations are under Divine obligations, to uſe certain means, which have a tendency to their recovery: And we know that God biddeth no man to uſe his means in vain.

Fourthly, Let us therefore firſt debate this Caſe, with any unbeliever that hath your objections, Whether you have any fault to find with the p. 97Chriſtian Doctrine of the way of mans ſalvation, for the firſt 4000 years, before the Incarnation of our Lord? If you have, Firſt, Is it with the Author? Secondly, Or with the terms and conditions of life? Firſt, The Author then was none but God. The eternal foreign, wiſdome and word, did interpoſe to prevent the execution of ſtrict Juſtice, by reſolving to glorifie Love and Mercy. Do you deny the being of Gods eternal wiſdome or word? Do you deny him to be God himſelf? Or a Divine ſubſiſtence? & dream that it is but ſome Accident in God? No? your fair deſcription of God, p. 210. diſchargeth you from the imputation of ſo groſs an error.

You will ſay that the Divine power and goodneſs interpoſed as well as the Divine foreign wiſdome and word. True: Opera Trinitatis ad extra ſunt in diviſa: but ſo that each hath an eminency in his own work, though not as ſeparated or a ſolitary principle or cauſe. The Father and Divine Vital Active Power, was eminently glorified in the Creation; The Son and Divine wiſdome is eminently glorified in the making of the Remedying Medicine; And the p. 98Divine Love and Spirit is eminently glorified in the operation of it, to the Health and Salvation of the Soul. The ſon, and the wiſdome or word doth not finiſh all the work himſelf, but with the Father and Divine power, ſendeth the holy Spirit, and communicateth to man the Love of God. And all together will be glorified in our glorification.

Secondly, And if it be the terms of life that do offend you. Firſt, It is either the terms of ſatisfying the Juſtice of God. Secondly, Or the terms of conveying the benefits to man.

Firſt, For the firſt, there is nothing in it, to give offence. For we dream not of any extrinſecal agent or action (much leſs that which was not exiſtent till 4000 years after) having any proper caſuality to change Gods mind or will; The ſum of the Chriſtian Doctrine about the Interpoſition and Redemption by the Son, for man upon his fall, is but this; As if God ſhould ſay I will not deſtroy or damn ſinful man remedileſly, according to the ſtrict termes of the Law of Innocency which he hath broken; but will give him a remedying Covenant of Grace; becauſe I will in p. 99the fulneſs of Time, provide better for the glorifying of my Truth and Holineſs, wiſdome and goodneſs, juſtice and mercy, than the remedileſs deſtruction of mankind would do; even by the Incarnation, doctrine, ſacrifice, merits, &c. of the eternal word.] So that this grand work of God is the cauſe of his ſubordinate works: but not the cauſe of any real (but only relative or denominative) mutation in himſelf. This all ſound Chriſtians are agreed in; And can this offend you?

Secondly, And for the termes of communication of Grace to man, it is either Firſt, The New Covenant as a Gift of pardon and life, Secondly, Or the conditions which it requireth of man.

Firſt, The former you neither do find fault with nor can do (That God ſhould give the world a Recovering and pardoning Law.) Secondly, The ſecond is all that is here liable to your exception. And what do you think amiſs in that? Firſt, Not that Repentance is one of the Conditions of further Grace; for that you plead for. Secondly, Not that Fides in Deum miſericordem, Faith in Gods revealed me… cy p. 96duplicate page p. 97duplicate page p. 98duplicate page p. 99duplicate page p. 100as pardoning ſin, is required of man for that alſo you plead for.

But you would have his goodneſs and mercy to be a ſufficient ſatisfaction to his Justice? Anſw. Firſt, I hope you will not exclude his wiſdome, becauſe you abhorre Atheiſm as folly. Secondly, And I hope you will diſtinguiſh between, the prime ſatisfying Cauſe, and the ſatisfying means; Theſe plainly differ. The prime ſatisfying Cauſe is Gods wiſdome contriving and determining of the fitteſt way to communicate his love and ſpirit. But the prime ſatisfying means is Jeſus Chriſt, who was to do that which was fitteſt to attain the foreſaid ends.

But that which you will accept againſt is, that the Belief in Chriſts future incarnation was made then neceſſary to ſalvation. Anſw. Firſt, See that you feign not the Chriſtian Doctrine to ſay more of this than indeed it doth, which I have opened to you before. I told you how narrow the Apoſtles own faith was before Chriſts Reſurrection. We know that … the believing Jews, knew not ſo much as they, nor ſo much as the Prophets, and p. 101more illuminated men: And we know that the reſt of the world had not ſo full a revelation as the Jews. But we know that all that had the notice of his promiſe, were to believe the truth thereof: And thoſe that had not the word of promiſe made known to them, had the poſſeſſion of many ſuch mercies as that promiſe gave, and as intimated much of the ſame grace which the promiſe did: Thefore none could be bound to leſsthan to believe, that God of his mercy would pardon ſin and ſave penitent Believers, by ſuch a means of ſecuring the honour of his holineſs, truth and juſtice, as his infinite wiſdome ſhould provide. This much you cannot deny. And that the promiſe of the Victorious ſeed (though it ſeem too obſcure to bind men to ſo diſtinct a faith, as ours is) was by Tradition told to Adams poſterity, and that they had a General belief of ſuch an expiation for ſome time, ſeemeth intimated in the early and almoſt univerſal uſe of ſacrificing, of which I ſhall ſpeak more anon. Hitherto then I have vindicated the Chriſtian Doctrine of mans ſalvation for the firſt 4000 years.

p. 102Secondly, And is there any thing ſince which ſhould make it more offenſive to you? Firſt, As to the Perſon of Chriſt I have ſaid enough in my Treatiſe (the Reaſon of Chriſtian Religion.) Verily I think it far harder to confute thoſe that feign all the world to be animated by God as the univerſal Soul, and to conceive how God, who is moſt intimate to all things, in whom we live, and move and are, ſhould not be as neerly united to all things, as Chriſtians believe him to be to the humane nature of Chriſt (though undoubtedly it is not ſo) than that he ſhould have that neer union with his humane nature.

Secondly, And as to Chriſts work, I have ſo largely ſhewed you the neceſſity, the reaſonableneſs and the harmonical congruities that I will not repeat them. In a word, The New Teſtament is the Doctrine of the eternal foreign wiſdome or word of God Incarnate to communicate the Divine Spirit, and love to man, to be a ſacrifice for ſin, the Conqueror of Satan, Death and Sin, the Head over All things to the Church, the Author of Redemption, the grand p. 103Administrator of the new Covenant, the Reconciler and Reſtorer of man to God, the Teacher, Ruler and High Preiſt of the Church, in order to this our Restoration and Salvation.

Thirdly, But if it be the Time of his coming that doth offend you, I have anſwered that, and further adde. Firſt, What is there in fooliſh man that ſhould encourage him to dream, that he better knoweth the fitteſt ſeaſon for Gods works, than God himſelf. Secondly, Man was not all the while before, without the Benefits of this dedeſigned and undertaken Redemption: He was ſtill under a Covenant of Grace. Thirdly, Conſider well that God did not intend to give mankind that had ſo heinouſly ſinned (by preferferring the Devils word before his,) a preſent and a perfect pardon, but onelyonly to give a new Law and Covenant which ſhould be a conditional gift of pardon, to be obteined in full perfection, in time, and by degrees, we had made our ſelves voluntarily the Slaves of Satan: And God would not deliver us all at once. We had forfeited the heavenly aſſiſtance of the holy p. 104ſpirit, and God would not give it us all at once. Mans time of healing the wounds of his own ſin is the time of this life: and the perfect cure will not be done till our entrance into the perfect world. And as it is with Individual men, ſo it is with the world of all mankind. Grace mitateth nature and doth all by degrees, darker Revelations were meeter for the Infancy of the world, and clearer at noon day, and riper knowledge fitter for its maturity. And when Satan by Divine permiſſion had plai'd his part, and ſeemed to triumph over the ſinful world, it was time for Chriſt to come, by Power, Wiſdom and Goodneſs meanly cloathed to caſt down his Temples and Altars, to ſubſidue his Kingdoms, and to triumph over the Triumpher.

Fourthly, But if it be the preſent conditions of the new Covenant ſince Chriſts Reſurrection, that offendeth you, viz, that the world is required to believe in him, I have anſwered that, and now adde. Firſt, Remember what I ſaid before, that no mans condition is made worſe by Chriſt, than it was before his incarnation. They that p. 105neither have nor could have the Covenant of Grace in the laſt edition, are under it as they were before in the firſt edition, further than as their after ſins have deprived them of any of its benefits. Therefore the coming of Chriſt hath not narrowed the Church, nor repealed or diminiſhed any grace that before was given, but added much more. Secondly, When there was more Grace to be given, it was needful that the Condition ſhould be ſuited to it. Would you rather be without the Graces and benefits, than be obliged to Believe: would you be cured by one that you would not believe, nor take for your Phyſician? would you be taught by one that you will not believe or take for your Teacher? would you be ruled by one that you will not believe is your Ruler? IInd I have proved to you, that God bideth no man believe either without a meet object, or meet evidence of the credibility, yea the certain verity of that which he is commanded to believe. And the belief required of us, is but a means to our love of God and our belief of the everlaſting glory, p. 106and conſequently is needful to our further duty, to our perfection and our felicity. Do you not think your ſelf, that the greateſt demonſtrations of the Divine Love, are fitteſt to breed Love in us to God? And is not this wonderful work of mans Redemption a wonderful demonſtration of Gods Love; If you ſay that it is incredible becauſe wonderful and incomprehenſible, I anſwer you, It is the more credible becauſe ſo wonderful. I cannot believe that any thing is a work of God, eſpecially one of his great tranſcendent works which mortal man can comprehend. The work of the Father and of Omnipotency in Creation is wonderfully; will you therefore ſay that there is no world? The work of the Holy Ghoſt in Regeneration is wonderful, &c. eſpecially in our perfection in Glory. And will you ſay therefore that there is no Sanctification or Glorification? ſo the work of the Son and Divine wiſdome and word incarnate is wonderful; And it is the fitter to be thought a work of God.

And would you not ſay your ſelf p. 107that if God ſhould ſend an Angel from Heaven, to tell you his will, and tell you what is good and evil, and to tell you the certainty of the life to come and the Joyes thereof, would it not be a ſingular help to your Belief of all theſe things revealed, if he did but give you ſufficient proof that he is ſent of God? What perverſneſs is it then to quarrel with Gods greateſt mercy as incredible, meerly becauſe it is wonderful and great, and therefore fit for God to give. Thefore obſerve here the error of thoſe men, that overlook the Benefit, and taking all Duty for a Burden diſpute againſt the neceſſity of the Duty: whereas all our Duty is our Benefit, like the duty of feaſting, rejoycing, receiving money or honour when given us? And the true ſtate of our Queſtion ſhould be, Whether all they that by the Goſpel have the offer of a Saviour and Salvation, and all thoſe treaſures of mercy which are brought to mankind by Chriſt above what they had before his incarnation, are bound to believe that procurement and offer, and to accept ſo great a gift? When the ſame men that queſtion this, can be p. 108willing to accept of wealth and honours, without diſputing whether they may not live without them, and will ſay, Quis inſimentis inops oblatum reſpuit aurum? And he that can make a ſorry ſhift with a Candle, will not diſpute whether it be his duty to open his Windows & let in the light of the Sun; It is Riches of Mercy which all they diſpute againſt, who think they ſpeak againſt the neceſſity of ſome difficult duty.

Thirdly, And remember again that your ſelf confeſs an Inequality of Gods Benefits, and that he is not bound to give them to all alike, though there were no inequality of demerit in the Receivers, If then he give more to the Church by Chriſt Incarnate, then he did before his Incarnation, or more than he giveth to the world that never hear the Goſpel, their Eye ſhould not be evil becauſe he is good; much leſs ours who receive the benefit.

Fourthly, And I am glad that all that you require of God for All the world, is but that their Salvation or Damnation may be brought to their own free choice, and not their perdition p. 109be a thing unavoidable by Gods meer will, without their culpable miſchooſing. And all this we maintain as well as you: And you can never prove that the Chriſtian Religion doth deny it. Nay tell me if you can what mercy your doctrine giveth to all the world, which ours giveth them not? Do you ſay that they are not under the meer Law of Innocency made with Adam, but under the Law of grace, which after was given him? ſo do we. But you ſay, that this Law of Grace is the Law of Nature? Let not names abuſe us: It is not the Law of Innocent Nature: But it is ſo fitted to mans Lapſed State, and doth alſo ſo fitly expreſs the Gracious Nature of God, and alſo hath ſuch evidences in Gods merciful providence and dealing with the ſinful world, that in all theſe reſpects, if you call it the Law of Lapſed and reprieved nature under its reparation, we will not contend about the name.

But you ſay that all men may be ſaved, if they reject not their ſalvation: ſo ſay we, that all ſhould be judged according to that means and Law that is given them, their Conſciences accuſing p. 110or excuſing them in the day when Chriſt ſhall judge the world, as the Goſpel telleth us. And none periſh now for the meer ſin of Adam, nor meerly for want of the Innocency required by the firſt Law; but for the refuſing and abuſing ſome mercy purchaſed by Chriſt, which had an apt tendency to their Repentance and Recovery.

But you lay the main ſtreſs on this, that All men may be ſaved by true ſaith in God and true Repentance without believing in a Crucified Chriſt. And we ſay that no man in the world ſhall periſh that hath true faith in God and true Repentance; For all ſuch do Love God as God, and do devote themſelves to his glory, to obedience and Love: and do hate ſin as ſin; and ſo are holy. And God cannot caſt that Soul into Hell that loveth him and beareth his Image. Holineſs hath ſo much of God and Heaven in it, that this would be to caſt Heaven and Gods Image into Hell, and to jumble Heaven and Hell together. Do we not then grant you as much as you can reaſonably deſire. Tell us but what Heathens or Mahometans p. 111are Holy, truly penitent for all ſin, and devoted to God in obedience and love, and we will grant you that they ſhall all be ſaved.

But you were ware that we would tell you that this Repentance and holineſs is not a thing, which ſinful man is ſo eaſily brought to: And therefore the Queſtion muſt be, whether really theſe Heathens do truly Repent and Love God as God or not?

Anſw. Firſt, Here you may perceive that though before you did but require that ſalvation be brought down to the Sinners choice, yet now that will not ſerve the turn: Yea, though Faith in God, and true repentance were the terms that you were ſatisfied ſhould be impoſed on all, yet now you are loth to ſtand to that, unleſs we grant that all theſe men have the power ſo to beleive and repent. Well if by power you mean a Natural faculty we grant that they have the power of Intellection and Uolition. And if it be the object that is in queſtion, we grant that the object of that Faith and Repentance which you mention your ſelf is certain and exiſtent; And if it be the evidence of p. 112the object that is in queſtion, we grant that the Being, Power, Wiſdome, Goodneſs, Holineſs, Truth, Juſtice and Mercy of God, are revealed to manking, by an evidence ſufficient in its kin, if their ſouls be but rightly diſpoſed to receive it: And that ſin to be repented of, is diſcernable in themſelves is doubtleſs. Amyraldus largely laboureth to prove, that as God bindeth no man to natural impoſſibilities, that is, to any Act without, Firſt, A faculty that can do it. Secondly, An Object. Thirdly, Evidence of that Object (As not to ſee. Firſt, without an eye, Secondly, That which is not in being, Thirdly, Or that which is a thouſand miles off, or in the dark, without Light) ſo that all Heathens have firſt the natural faculty, Secondly, An object which would ſave them if truly believed in and Loved; that is, God: Thirdly, A Revelation of this object: And that the foreign is ſuch an object as would procure their felicity if duly apprehended. See alſo Mr. Trumans Treatiſe of Natural and Moral Impotency.

p. 113But indeed when all is done, the wit of man that is offended with God, as if he gave not all men a power to be ſaved, will not be ſatisfied if that be granted, unleſs alſo he actually ſave them. Should we grant you all the reſt, if ſome yet are damned, when God could have ſaved them, it will not ſatisfie them that will be above God, and will judge their Judge.

But becauſe you ſeem ſatisfied with leſs, ſuppoſe all the queſtion come to this, Whether or no thoſe that never had the Gospei, do ever come without it to true faith in God, and true repentance and ſo to be ſaved?

Anſw. Firſt, And when we have granted you what you firſt deſired, that none periſh but thoſe that are willfully impenitent and believe not truly in God, why muſt the controverſie be carried to mens hearts, and acts. I can read Gods Law, but I cannot know or read the hearts of millions whom I never ſaw. Muſt I be obliged to know the thoughts of every man in China, Tartary, Japan, or the Antipodes? Secondly, What number is it that you put the queſtion of, and whoſe Repentance you p. 143aſſert? Is it All or but ſome? If All, he muſt be mad that believeth it, that All men are true penitent Belivers in God. If but ſome, Firſt, Would not your wit quarrel ſtill with God for damning all the reſt? Secondly, And muſt it be the greater part or the leſſer? or would you know on what number or where to find ſatisfaction? And what have we to do to judge anothers Servants: To their own Maſter they ſtand or fall.

Secondly, And methinks you ſhould eaſily grant at leaſt, Firſt, That Repentance and Holineſs is far eaſier to them that have the Goſpel, than to them that never heard it. Secondly, And that they are far more common. And ſo that far more Chriſtians are holy and ſaved than of others. For, Firſt, Tell me; If God ſhould ſend an Angel from Heaven as aforeſaid, with miraculous evidence of his miſſion, to call men to repentance and belief in God, and Glory, would it not be eaſier for thoſe men to repent, than for others? Nay would not you the eaſilier believe in Chriſt your ſelf if you had but ſuch an Angel to confirm you? why then p. 115ſhould not the word of Chriſt, who by his Miracles, Reſurrection and the donation of ſuch a Spirit to his Servants, proved his miſſion from the Father, be a help to our Faith and Repentance. Eſpecially when his word hath a ſelf evidencing Light alſo in the Image and ſuperſcription of God upon it. Secondly, You will not deny but that the difference of common lower means, doth make Repentance much eaſier or harder to one than another. Take one man that is born in Braſile or Soldania or among any other ſavage People; or that is bred up in a Tavern, Ale-houſe or Whore-houſe, or Gaming houſe, among thoſe that make a ſcorn of godlineſs; and take another that is bred up to Learning, Labour and Godlineſs, among them that by doctrine and example do honour and command a godly, righteous, ſober life. And hath not one of theſe abundance more hinderances to his Repentance than the other. Thirdly, And will not ſenſe and experience make you certain that the Chriſtian part of the world, hath p. 116more ſuch helps than all the reſt. Is there not more Reaſon, Learning, Sobriety, Doctrine, all ſorts of Teaching there than among the reſt. Were it but that Chriſtianity hath furniſhed the World with more helps to repentance and Holineſs, the caſe were clear. Fourthly, And a little acquaintance with the World, and the Hiſtory of it, may fully ſatisfie you, that de facto, there are actually far more knowing, penitent, holy Perſons among Chriſtians than among any others. When therefore the fact it ſelf is undeniable, and we ſee that more Souls are healed by Chriſt in the Church, than in the World without, what need we any greater evidence.

And if there were no more in it than this, that the actual knowledge or belief of Chriſt incarnate, doth make ſo great an addition to the helps and hopes of Sinners, and maketh converſion from ſin to God, and ſalvation ſo much more eaſie and common (as Aquinas Cont. Gent. argueth ſhould not this be received with the greateſt thankfulneſs, rather than with unreverent arrogant Contradiction.

p. 117But I proceed to overthrow your Fundamental Error [That repentance alone with the mercy of God is a ſufficient ſatisfaction for our ſins to divine Juſtice.]

Firſt, If it be but proved that de facto God hath required and provided another Sacrifice for ſatisfaction, then you cannot call Repentance alone ſufficient. But this is proved fully.

Secondly, If the great work of our Redemption by Chriſt, have all thoſe bleſſed ends, tendencies and effects and bring all thoſe benefits to mankind, which in the treat forementioned I proved; If it was ſo actual a demonſtration of Gods wiſdom and love, of his holineſs and truth, his Juſtice and Mercy as is there manifeſted and proved; If it have brought men ſuch helps to Repentance and Holineſs as are forementioned, how perverſe will it be then to ſay that our Repentance was ſufficient without, the Sacrifice and Merit and Interceſſion and Adminiſtration which did procure and behow it: How abſurd is it to ſay that the Cure of our Diſeaſe is ſufficient for us, without p. 118the Phyſician, the Medicine, the Apothecary, the Application, which we ſee by certain experience are the things that work this Cure. And which you your ſelf cannot deny but that they effect this Cure (of Repentance or Holineſs) far more eaſily and commonly than it is ever wrought without them? (Nay it is certain that the Grace of Chriſt, is abſolutely neceſſary to Repentance and holineſs in any one in the world, (whatſoever be thought of the neceſſity of the knowledge of Chriſt incarnate.)

II. Queſt. Whether the Notitiae Communes be not many more than this learned and noble writer doth enumerate, viz. Firſt, That there is one onelyonly God at leaſt ſupreme (whom he very well deſcribeth by his attributes.) Secondly, That this God is to be worſhipped, and prayed to, (Religion being ultima hominis differentia pag. 214). Thirdly, That the due conformity of our faculties (that is their holineſs and rectitude) is the chief part of Gods worſhip; eſpecially Gratitude, Fourthly, That all vices and crimes muſt be expiated by repentance. Fifthly, That after this life there p. 119is another life of rewards and puniſhment.

Anſw. All theſe are excellent conceſſions, as being not onelyonly Truths, but ſuch Notitiae Communes without which a man is ſcarce a man, but unman'd. Except that the fourth doth erroneouſly aſſert the forediſproved ſufficient ſatisfactorineſs in our Repentance. And that this is not a Notitia Communis, I further thus manifeſt.

Firſt, By all humane Laws and Juſtice. No King will make ſuch a Law as this [Let all the ſubjects be Traytors, Murderers, Oppreſſors, Perjured, never ſo long, and Repent at any time before they die, and all ſhall be forgiven] meer Repentance will not ſave ſuch perſons from the Gallows. Secondly, And as to more private Juſtice, no man giveth his children and ſervants ſuch a Law [Diſobey me, burn my houſe, ſeek my death, and do all the miſchief you can, and repent at laſt, and you ſhall be forgiven] Therefore meer Repentance is not ſufficient ſatisfaction, according to the Notitiae Communes of mankind. Thirdly, The reaſon p. 120of the thing doth prove it; Becauſe it is not ſufficient to ſecure the ends of Government, Should ſuch a Law alone be made, (that men ſhall be forgiven all the villanies of their lives, if they will but repent at laſt.) Firſt, It would encourage the moſt in the world to live in all manner of wickedneſs: If the hearts of men are fully ſet in them to do evil, becauſe ſentence againſt an evil work is not ſpeedily executed but delayed; How much more, if they were ſure it ſhould never be executed? Secondly, The Laws and Lawgiver would be contemned, and loſe their Ruling power. Thirdly, The common good would be proſtituted, and caſt away utterly, and no man ſhould live in ſafety and peace, becauſe of the dominion of wickedneſs.

Object. Doth not Chriſtianity then introduce theſe evils, which giveth pardon to all the penitent?

Anſw. No: Firſt, becauſe that only Chriſtianity doth acquaint us of a further ſatisfaction to juſtice than mans repentance, by which all theſe ends of Government, may be obtained better than by our perdition. Secondly, Becauſe p. 121it giveth us no aſſurance of life and time of Repentance, but calleth us to be alwaies penitent and ready. Thirdly, Becauſe it telleth us of the blindneſs of the mind, the power of ſin, and hardneſs of the heart, by which Repentance becometh ſo great and hard a work, that without Gods grace it will not be done; And his grace is to be diligently ſought in the uſe of means; and is ſo little at our command, as that the reſiſting of the holy Ghost, may cauſe us to be forſaken of God, and given over to our own hearts luſts, to walk in our own Counſells, Pſal. 81. 11, 12. Fourthly, Becauſe God doth not totally and perfectly pardon all ſin, when he doth pardon the everlaſting puniſhment (though ſome in their ignorance will ſay ſo and revile thoſe that will not be as ignorant.) He pardoneth not temporal chaſtiſements and death: he remitteth not the ſad penalties of a temporary and partial deſertion by his ſpirit; horrours of Conſcience and fears of Hell. He remitteth not the temporal puniſhment by Magiſtrates, but commandeth Juſtice to be done even on the penitent, even to the p. 118duplicate page p. 119duplicate page p. 120duplicate page p. 121duplicate page p. 122loſs of life it ſelf. Fifthly, And his mercy is ſo great, that through Chriſt he will forgive the eternal puniſhment, and will judge men as he findeth them, and not as they have been, before converſion: So that without Chriſt you cannot imagine how God ſhould neither ſend one to Hell or miſery that loveth him, and hath his Image; nor yet expoſe his Government, Laws, and the common good to ſo much miſchief, as the Proclamation of a pardon to all villanies that are but repented of at laſt (alone) would cauſe.

Object. But if the King muſt not ſave a Traitor or Murderer becauſe Chriſt died and ſatisfied for him, why ſhould you ſay that God doth ſo.

Anſw. Firſt, Becauſe Chriſts Sacrifice and merits, were not to ſatisfie the King, but God. Secondly, Becauſe that God who is ſatisfied by them, hath told us how far and with what exceptions he is ſatisfied: Not ſo far as to excuſe men from the Laws of men, or temporal Juſtice, chaſtiſement or death; but to ſave them from everlaſting miſery, and procure them everlaſting happineſs, and to p. 123ſanctifie their unremitted caſtigatory penalties, to the furtherance of theſe ends.

And that there are more Notitiae Communes about Religion than the five forenamed is eaſily manifeſted. It is as common a truth that all men are ſinful and depraved even from the firſt (however it came to paſs) that they are indiſpoſed to the certain duties and ends, which their nature was formed for. That God is the univerſal Governour of man, by moral means; That he is juſt and true, that God only can make known to us, what is pleaſing to himſelf and what reward or puniſhment he will retribute, That mans darkneſs is ſo great, that he learneth all this from nature alone, with great imperfection, doubtfulneſs and diſſatisfaction: That therefore a further ſupernatural Revelation, which is ſure would be a great confirmation and ſatisfaction to mans minds. And therefore almoſt all the world do hearken after Oracles, Prophecies, Viſions or ſome ſuch further Revelation, as Conſcious of the unſatisfactorineſs of their natural light. That all Gods Revelations are certainly true. That whatever Revelation p. 124hath Firſt, On the doctrine of it, no contradiction to natural truth, but the clear Impreſs of divine Power, Wiſdom and Goodneſs as its ſelf evidence. Secondly, And maketh the ſame impreſs by divine co-operation on mans Souls in ſanctifying them. Thirdly, And was atteſted by a multitude of evident uncontrolled Miracles, (Reſurrection, raiſing the dead; giving to multitudes a Spirit of Miracles, &c.) this Revelation hath Gods Seal and Witneſs, and can be from none but God. Theſe and many more which I have recited in my Treat. are naturally known Verities: As you very well confeſs all the ten Commandements to be (going a little further than I ſee my ſelf, while you make one day in ſeven as ſeparated to Gods worſhip to be ſuch, of which ellewhere I have delivered my mind, how far it is a natural or ſupernatural notice.)

III Queſt. Whether the Notitiae Communes are the only certainties in Religion?

Anſw. No: Can you poſſibly deny all certainty of Diſcourſe and Concluſions, Ex vero nil niſi verum ſequitur. p. 125will you condemn the Judge as condemning a Malefactor upon uncertainty, when he thus argueth. All wilful Murderers muſt be put to death, This is certain in the Law. This man is a wilful Murderer. (proved certainly by confeſſion, evidence and witneſs) Therefore this man muſt be put to death: ſo I argue (what ever doctrine is atteſted by a multitude of certain uncontrouled Miracles, and by the divine Impreſs on it ſelf, and the divine Image wrought by it on all; that truly receive it, is atteſted by God himſelf, and is certainly true. But the Doctrine of Christianity was ſo atteſted: Ergo it is atteſted by God himſelf and true.

The major is a Notitia Communis, or naturally known truth. The minor was known by ſenſe it ſelf to the firſt Witneſſes; (and that was as natural a notice as any man is capable of, and as ſure (whatever the Papiſts ſay againſt it for tranſubſtantiation:) nothing can be ſure, if all ſound Mens ſenſes with their juſt objects and conditions, are not ſure in their Perceptions) And how ſure the diſtant Believers are I have largely opened in the p. 126Treatiſe: Therefore the Concluſion muſt be ſure.

Object. But (ſay the misinformed unbelievers) that which all mankind believeth or knoweth hath its evidence in nature it ſelf, but beliefs of pretended Revelations, Oracles and Viſions are as various as Countries almoſt, and therefore uncertain.

Anſw. Firſt, To the laſt part firſt I anſwer, in your converſe with men, you will think him unnatural, unſociable, mad, that will either believe all things or believe nothing. There is credible truth, and there is incredible falſhood: And will you beleive that either God ſaith all that every Lyar Fathereth on him, or elſe that he never revealeth his will to mankind any otherwiſe than by his common works. When God hath made a Revelation of his Will to the World, the Devils uſual way of hindring the beleif of it is by imitation, and by putting ſuch names and colours on falſhood (by falſe Prophets) as God doth on the truth: Shall we therefore conclude that either all or none is the word of God. Or that God ſaith not true p. 127unleſs the Devil ſay true alſo. Secondly, And will you mark the groſs error of ſuch Reaſoners about the Notitiae Communes. Firſt, It is certain that no actual Knowledge (conceptive or intellectual Verity) is born in man, Infants know not theſe Common. Notions at all. As the Eye is not born with the actual Species of all things afterward ſeen, but only with a ſeeing, power and diſpoſition; ſo theſe are called common Notions, becauſe mans intellect is ſo able and diſpoſed to know them, as that they will be known eaſily upon the firſt due evidence or notification of the Object, and therefore almoſt all men know them. Secondly, It is certain that this knowing faculty in man (as this noble Lord ſaith) requireth its proper conditions for its true apprehenſion of the Object. Now ſome mens underſtandings have the help of theſe conditions far more than others have (he nameth to you the conditions himſelf.) Thirdly, It is certain that the underſtanding performs not all its apprehenſions at once or at firſt, but by degrees and in time as the Objects are p. 128duly preſented. As an Infant ſeeth not the firſt day all that ever he muſt ſee; nor a Schollar learneth not the firſt day all that he muſt learn. Fourthly, It is certain that the latter apprehenſions are as ſure, if not more clear then the firſt: As he that lived twenty years at home, and afterward travelleth to London, doth as certainly then ſee London as before he did his Fathers houſe; ſo a Schollar doth afterward as certainly underſtand Horace, Virgil or Homer, as at firſt he underſtood his Primmer. Fifthly, It is certain that as particular notices are multiplied quod actus in time by uſe and information, ſo the knowing diſpoſition of the faculty is increaſed: And the notice of a thouſand truths doth ſo advance the underſtanding, and befreind other truths not yet received, that ſuch a man can know more afterward in a day, than an ignorant man can learn in a year. Sixthly, By all which it is a moſt evident thing, that to make common Notions to be the only certainties, is a weakneſs below a rational man: And it is to make the intellect p. 129of an Infant to be the ſtandard or meaſure of all certain intellectual verities, and to make the Schollar even before he goeth to School as wiſe (as to certainties) as his Maſter and to make a new born Child to have ſeen as many Objects as Drake, or de Noort, or Sandys, or Ludovics Romanus in all his travels. In a word the Notitiae Communes being the very loweſt degree of knowledge are thus equalled with the wiſdom of the greateſt Philoſopher or Divine or Judge: Was this learned Lord when he wrote this Book ſure of nothing, but theſe common Notions i… Religion. Seventhly, To which I might add that even in mens natural capacities, there is a wonderful difference: As Ideots know little, ſo Dullards not much: And muſt the wiſeſt go no higher than theſe. Eighthly, And will Lawyers, Stateſmen, Phyſicians, Philoſophers, make this conſent of all mankind, the teſt of all their certainties? If not, why ſhould we do ſo in our ſearch after the greateſt Verities, which are moſt worthy of all the ſtudy of our Lives.

p. 130Nothing viſible is ſo analogous to mans ſoul as fire. The nature of which is to be ever of an active illuminative and calefactive faculty; but doth exetciſe it in ſuch various degrees as the fuel doth occaſion. There is fire in a flint or ſteel, yea in all things: But is it the beſt way to know what fire is and can do, by judging of it onelyonly as it is in a ſtone? No: but take your ſteel and ſtrike the flint, and adde the combuſtible fuel, and that which is in a ſtone can ſet a City on fire? And nil agit quod agere non poteſt, whatever act is produced, proveth an antecedent power. So if you would judge what mans ſoul is, and can do, and what truth is in the Intellect, it is not in fools but in the wiſe that you muſt diſcern it.

And by this thoſe may ſee their errour, who are tempted to think that mans ſoul is but highly ſenſitive and imaginative, or not made for heavenly and holy employments, becauſe ſo many ignorant and wicked people are otherwiſe diſpoſed: whereas the Power and ſo the Nature of mans ſoul is certainly gathered from what the p. 131wiſest do attain: Becauſe nothing can act beyond its Power: And if the attainments and acts of ſome mens ſouls do prove ſuch a Power in them, all ſouls of men are of the ſame ſpecies, and therefore the reſt might attain it if they had the ſame objects, evidences, excitations and improvements. I think all this is plain truth.

Ninethly, And if by believing you will heartily give up your ſouls to Chriſt and his Spirit, you will find that there is yet a more excellent addition of knowledg and certainty to be obtained than by all other means could be procured: At leaſt, as to the Intenſion and clearneſs of the Act, if not as to the extenſion of it to more objects.

IV. Queſt. Whether the aforeſaid Common notices do make up all the Religion of the Catholick Church? And whether the Catholick Church be all the world believing theſe common truths.

Anſw. The queſtion is either de nomine eccleſiae, or de re. As to the name, the word is not uſed in Gods word for any but the Society of Believers as ſeparated from the unbelieving and ungodly p. 132world. As for men themſelves, every one may uſe this and other words in what ſence he pleaſe. But how aptly you may judge.

Quoad rem, I have told you before, how far all the world are capable of ſalvation, if that be the queſtion. And I adde, The Kingdome of God is a word of a larger ſenſe, but the Church of God properly ſo called is Narrower, being Caetus evocatus. The Kingdom of God ſignifieth, Firſt, All that de jure are obliged to ſubjection and obedience; And ſo all mankind on earth are of his Kingdome, even Rebels. Secondly, Or it ſignifieth all that conſent to ſubjection and obedience and profeſs it: And theſe are Firſt, Such as profeſs ſubjection to God under ſome lame, defective, falſe conception; (as one that alloweth them to worſhip Idols under him, or to live in wickedneſs, or one that Governeth not the world by a Law, or will not make a Retribution hereafter, or as one that will pardon and ſave men, onelyonly for their ſuperſtition or without a Saviour) And thus allmoſt all Heathens and Infidels are of p. 133Gods Conſenting Kingdome, Secundum quid, Eatenus, ſo far as this cometh to, and no more: Secondly, Or ſuch as profeſs ſubjection, and love to God as truly deſcribed; And as reconciled to man and ſaving them by Chriſt our Mediator: And theſe are quoad actum Firſt, But oral or unſound, not Cordial Profeſſors; And ſuch are Hypocritical Chriſtians, who are ſimpliciter of the viſible Church. Secondly, Or ſincere Conſenters, who are ſimpliciter of the eſſential myſtical Church of the Regenerate. Now when we thus open the Caſe as to the Thing, there remaineth, beſides the controverſie de nomine, no more than how far Heathens are under a Covenant of Grace, and how far they are capable of ſalvation, of which I have ſaid enough before.

V. Queſt. Whether all Revelation for Religion muſt be but Notitiarum Communium Symbolum, A Creed containing theſe common notices or truths. (as is aſſerted p. 221.)

Anſw. I have ſaid enough againſt this before. Firſt; What need God ſend a Prophet or an Angel to tell the p. 134world that which they all knew certainly before? Secondly, Full exiſtence aſſureth us (as I have proved in the Treat.) that mankind hath need of more. Thirdly, More tendeth to perfect mans understanding, and conſequently his will and life: This is undeniable. And mans perfection is his felicity and end: And therefore more than thoſe common notices is needful to his end. Fourthly, Elſe as is ſaid, you will reduce all the world to the meaſure of that part which is the loweſt, the unwiſeſt and the worſt. You would not in wealth or health be equalled with the baſeſt poorest or the ſickeſt: nor yet in wit and knowledg of other matters with the moſt fooliſh: And why then in the knowledg, love and practice of Holineſs?

VI. Queſt. Whether (as ſome others ſay) all ſupernatural Revelations be to be tryed by the common notions known by nature.

Anſw. Firſt, It is ſuppoſed that all that pretend to Propheſie and Revelation are not to be believed: And therefore that we muſt try the Spirits whether they be of God; and that all p. 135tryal of things unknown, muſt be made by ſome foreacknowledged principles, if it be a concluſion that muſt be known. Secondly, It muſt therefore next be underſtood, whether the Truth of the Goſpel be to be known as a ſimple term, or a ſelf evident propoſition, or as a true concluſion. Firſt, The firſt kind of knowledge onelyonly apprehendeth the words and ſenſe; but not the Verity. It is the Truth of the Doctrine that we enquire of. Secondly, Many Divines aſſert the ſecond way, and ſay it is Principium indemonstrabile; Like [eſt vel non eſt:] Doubtleſs this is not true as to the Natural Evidence of the propoſition, principle or doctrine. But I think that in the very hearing or reading Gods ſpirit often ſo concurreth, as that the will it ſelf ſhall be touched with an internal guſt or ſavour of the goodneſs contained in the doctrine, and at the ſame time the underſtanding with an internal irradiation, which breedeth ſuch a ſudden apprehenſion of the Verity of it, as nature giveth men of natural principles. And I am perſwaded that this increaſed by more experience, and p. 136Love and inward guſts, doth hold moſt Chriſtians faſter to Chriſt, than naked reaſoning could do: And were it not for this unlearned ignorant perſons, were ſtill in danger of Apoſtaſie, by every ſubtile Caviller that aſſaulteth them. And I believe that all true Chriſtians have this kind of internal knowledge, from a ſuitableneſs of the Truth and Goodneſs of the Goſpel to their now quickned, illuminated ſanctified ſouls. Thirdly, But yet I believe that this is not All the knowledge of the truth of the Goſpel which we have: There is a common Belief of its truth by other means which moſt uſually goeth before this Generative ſpiritual reception and belief; uſually they that are converted to holineſs by the Goſpel are ſuch as had ſome Belief of it before, and not ſuch as took it to be falſe to that moment. And after Converſion, it is to be known as a certain demonstrable Concluſion; And ſo the faith of wiſe and ſettled Chriſtians is moſt rational: And they are thus made capable to defend it againſt Temptations and adverſaries, and to preach it rightly to unbelievers.

p. 137Thirdly, The premiſes from which this concluſion is proved [The Goſpel is true] are both of them truths of infallible evidence, viz. [Whatſoever doctrine is atteſted by ſo many and ſuch miracles extrinſecally, by the ſelf-evidencing impreſs of Divine Power Wiſdome and goodneſs intrinſecally, and by the effecting the like Impreſſion in holy Life, Light and Love on the ſouls of all ſincere receivers, is certainly true, being atteſted by the ſpirit of God: But ſuch is the doctrine of the Goſpel: Ergo it is true as atteſted by the ſpirit of God. I ſaid before the firſt is a natural Verity; The ſecond propoſition is partly of ſenſe and partly of internal and partly external experience, as is largely manifeſted.

Now as to the Queſtion, Firſt, No doubt but our Natural faculties muſt be uſed in trying ſupernatural Truth.

Secondly, No doubt he that diſputeth with or preacheth to an unbeliever ſo as to prove what he delivereth to be true, muſt deal with him upon ſome common principles which both parties are agreed in; or elſe there is no room for proof or for diſpute.

p. 138Thirdly, But ſome perſons are ſo ignorant of thoſe certain principles which infer the truth of Goſpel revelation, that they have need firſt to be convinced of them: which muſt be done by inferring them from the firſt truths or ſome principles which they do confeſs. Fourthly, And as a man would convince others, by the ſame method and arguing he muſt convince himſelf, and try the truth which he is in doubt of.

Fifthly, But if any ſhould mean. Firſt, That nothing is true in the Goſpel but theſe common principles of nature. Secondly, Or that nothing elſe can be proved true: Thirdly, Or that it would prove any pretended propheſie, viſion or revelation true, ſo be it they do not contradict the common truths; All theſe are palpable untruths.

VII. Queſt. Whether theſe common Verities inferre not the truth of Chriſtianity.

Anſw. This is ſufficiently anſwered in the laſt. Perhaps the few Verities mentioned by the Author are not enough to prove Chriſtianity by: But p. 139that it hath true evidence in ſenſe and reaſon is manifeſted heretofore. And I believe that he that will by juſt argumentation follow on the Chriſtian cauſe with an unbeliever, if he can hold him to the point from rambling, and ſuppoſe him capable of Hiſtorical evidence, may drive him to yield, or to deny common principles, yea to deny that God is God, and that man is man, and conſequently that there is any being. But the evaſion will be by denying notorious matter of fact, which therefore muſt be proved by its proper evidence.

IX. Queſt. Whether they are neceſſary conditions of the certain knowledge of a divine Revelation. Firſt, That it be made immediately to my ſelf. Secondly, And that I feel a divine afflatus in the Reception? as is ſaid Page.

Anſw. No: A Revelation made to others, may be certainly notified to me, elſe if an Angel from Heaven ſhould appear to all men in the Town and Country ſave one, or if all ſave one ſaw a thouſand miracles to confirm a Revelation, yet that one p. 140could not be ſure of it. But I have by abundance of arguments in a peculiar diſputation in a Treatiſe called the unreaſonableneſs of unbelief, long ago fully proved the negative; And again in my Reaſ. of the Chriſtian Relig. therefore I will not weary the Reader with repetions.

X. Queſt. Whether any concurrence of moral evidence, at leaſt ſuch as Goſpel Revelation hath, do truly amount to natural or certain evidence? De Rev. & Veriſim.

Answ. This Queſtion too I have plainly decided in the Reaſ. of Chriſtian Relig. I now add. Firſt, The name of moral evidence is here taken by thoſe that uſe it, for that which dependeth on the credit of a voluntary Agent as ſuch: And the name of natural evidence, ſignifieth that which dependeth on the nature of the Object in it ſelf conſidered. But I ſomewhat doubt whether all that uſe the diſtinction do commonly underſtand the difference, or what they ſay.

p. 141Secondly, Note that the All or effect of a voluntary Agent, hath nevertheleſs a natural Evidence when it is done or exiſtent. If I voluntarily ſpeak or write or go, my Action is naturally evident to thoſe that ſee and hear it, as preſent ſenſitive Witneſſes of it. If I freely build a Houſe, it is nevertheleſs naturally Evident when it is built: Al things exiſtent in the univerſe were made by God as a free Agent, and yet are nevertheleſs naturally evident.

Thirdly, Every thing that is, when it is, (if corporeal) is naturally Evident to thoſe that have their faculties in thoſe conditions that are neceſſary, and have the object in its neceſſary magnitude, cognation, detection, ſite, diſtance, medium and abode.

Fourthly, The judgement that is made upon ſenſe it ſelf faileth (as this noble Author hath well opened) when either the Object, the Evidence the Senſe or the Intellect want their neceſſary conditions or qualifications; elſe not.

Fifthly, The Fountain of all Freedome and Morality is the Will of p. 142God: And yet the moral Evidence of truth which is in Gods word, when known to be his word, is as ſure as any natural Evidence of the thing: There being the ſureſt natural evidence ab effect is at leaſt that there is a God moſt perfect, that cannot lie.

Sixthly, The Eſſences of all things are but imperfectly evident to us; The exiſtences of corporeal things that are preſent and duly qualified, are fully evident. The exiſtence of things abſent beyond the reach of ſenſe, is evident only to the diſcurſive intellect; not by the immediate natural evidence of the things themſelves, but by a borrowed evidence from Cauſes or Signes; Diſcourſe improving the Fundamental common truths, for the knowing of the reſt, by proving a certain connexion between them. The Praterition of things, and the Futurition, are both like the distant exiſtence, unknown to ſenſe, and the immediate apprehenſion of the intellect; And therefore muſt both be known alſo by collection as concluſions in diſcourſe, or not at all.

p. 143Seventhly, Man was not born to know only things preſent in their exiſtence by ſenſe, but alſo to know things abſent, things as paſt, and things as future. And herein he chieſly differeth from a Bruit.

Eighthly, Though the underſtanding is moſt confident of things ſenſible & preſent, yet about things abſent, paſt and future it oft doubteth more and is leſs ſatisfied in its own concluſions from natural principles, than from moral. Becauſe ſometimes the natural Principles themſelves (though not the firſt, yet the ſecond, or third) may be ſo obſcure as to leave the mind unſatisfied. Secondly, And the connexion among many particulars may be obſcure and doubtful. Thirdly, And in the long Series of collection or arguing, the underſtanding ſuſpecteth its own fallibility: ſo that when Concluſions are far fetcht, though from natural Principles, the mind may be ſtill in doubt about them. And on the contrary when in the way of Revelation the grounds are clear, and the underſtanding hath fewer Collections p. 144to make and a ſhorter journey to go, it may be far better ſatisfied of the truth.

Ninthly, Mans own neceſſity is the reaſon why God doth give us ſupernatural Revelation, and call us to know by the way of Believing. For, Firſt, Moſt men are naturally dull. Secondly, Few have leiſure by Learning to improve their intellects. Thirdly, And fewer have leiſure & diſpoſition to exerciſe them by long ſearches & argumentation upon every thing that they ſhould know. Fourthly, And therefore where Revelation was not, few were wiſe or virtuous; And the Philoſophers themſelves were all to pieces among themſelves, and their diſagreements and doubtfulneſs tended to the gulfe of utter Scepticiſme. Now as nothing is more neceſſary than Religion (as you well profeſs) ſo Religion conſiſteth very little in the ſenſible apprehenſion of of preſent exiſtences, but in the knowledge of things abſent or inſenſible things paſt, and eſpecially things to come, the Happineſs to be attained, and the miſery to be eſcaped. Now if all the Poor p. 145unlearned Men and Women in the World muſt have known all theſe things only by natural diſcourſe, how little Religion would have been in the World, when the Philoſophers knew ſo little themſelves. And though your learning and underſtanding made the immortality of the Soul ſo clear to you and the rewards and puniſhments of another life, as that you number it with the common notices; yet were not the old Philoſophers themſelves, ſo commonly agreed on it as they ſhould have been; much leſs all the common People. And if you ſay that now almoſt all the world believeth it, I anſwer it is Gods great mercy that it is ſo. But conſider whether it be not more by the way of believing, than of naturall inſtinct or knowledge. For all the Chriſtians, and all the Mahometans (who believe the words of Moſes and Chriſt alſo) take it by the way of believing. And ſo do moſt of the Heathens: The Japonians have their Amida and Zaca: The Chinenſes, p. 146the Indians, the Siamenſes the Peguans, &c. have all their Prophets: And the very Savages of all the Weſt-Indies (or America) have their Idols, Oracles or Wizards, whom they far more depend on than their natural diſcourſe about things Inviſible, Paſt or Future. So that really if Commonueſs go with you for a proof that any point is of natural inſtinct and certainty as a Notitia Communis, this will be one of the chiefeſt of them, that [Religion conſiſting in the notice of, and due reſpect to things abſent, inviſible, paſt and future; is to be maintained in the world by divine Revelation and Faith, and not by the immediate evidence of things, nor by meer diſcurſive Collections from things ſo evident.] So that Mans weakneſs with the quality of the Objects maketh Revelation ſo neceſſary, that without it, the vulgar (who are the main body of the World) would have next to no Religion; And on the contrary how eaſie and pleaſant, and ſatisfactory p. 147is it for all theſe poor People (yea to the moſt learned) to have theſe myſterious truths brought by Revelation to their hands. Now through Gods mercy, all our common People, Women and Children, Servants and day-Labourers, may know more with eaſe, than ever Democritus, Epicurus, Antiſthenes, Zeno, yea Socrates, Plato or Ariſtotle could reach by all their ſtudies to the laſt: More I ſay of Religious neceſſary knowledge.

Tenthly, And this being ſo neceſſary and ſo great a mercy to mankind, I wonder that you put it not among your common notices, that God being perfect in love and wiſdom, and having made man purpoſely to be Religious, here, and happy hereafter, will certainly provide for his Religion and Happineſs, ſo neceſſary and ſo excellent a means as Revelation is, God being the Father and Lover of light and of Souls, and the Devil being the Prince and Friend of darkneſs; Conſider whether p. 148you may not ſtrongly infer from the very nature of God, and the nature and neceſſity of man, and the other communications of Gods mercies to the world, that he will certainly give them this great mercy alſo.

Eleventhly, It is certain that God hath ways of communicating light to mans underſtanding immediately and not only by extrinſick ſenſible objects. The Father of Spirits who communicateth ſo much to the corporeal world, is not further from Souls, nor more out of love with them; But (if there be any difference) may rather be thought to hold a neerer more immediate communion with them than with Bodies, and to be himſelf to the mind, what the Sun is to the Eye, and more.

Twelfthly, It is certain that God can give the ſtanders by that have no Revelation immediately themſelves a fully ſatisfactory atteſtation or proof, of the truth of another mans Revelations. He that denyeth this, maketh God to be impotent.

p. 149Thirteenthly, It is certain that the Atteſtation which I deſcribed in the Reaſons of Chriſtian Religion was ſuch (ſuppoſing that ſuch were given, viz. In the Antecedent Teſtimony of fulfilled Propheſie, the Conſtitutive Teſtimony of Gods Spirit apparent in the effects on Chriſt; perſon and on his Goſpel, And the Concomitant Teſtimony of all his Miracles and Reſurrection and Aſcenſion. And the ſubſequent Teſtimony of the Spirit, on the Apoſtles, their Miracles and doctrine, and on the ſouls of all ſerious Chriſtians to the worlds end) Theſe are things (ſet all together) Firſt, Which none but God could do. Secondly, And which God would not do to deceive the world; Thirdly, Yea, which God would not permit to be done to deceive them in ſo high a matter; Becauſe he is the Omnipotent, Omniſcient, Gracious Governour of the world; And if theſe Teſtimonies were not of God, it were impoſſible to know any Teſtimony to be of God; And ſeeing w… … have no ſurer, it would p. 150be mans Duty to Believe and Obey and be Ruled by a Lie. And if it be our Duty to Believe God to be ſo defective either in Power, Wiſdome or Goodneſſe, Holineſſe, Truth, Juſtice or Mercy as to rule the World, and the beſt of the World in the greateſt matters, by lying and deceit, as if he wanted better means: What Wit can deviſe any remedy againſt ſuch deceit as ſhall be ſo atteſted as aforeſaid? Or if deceit can be perceived, how can it be mans Duty to Believe it, ſeeing mans Intellect is naturally made for Truth, and abhorreth falſhood? And how can it be Good to Obey Deceit and Lyes? And when the Devil is the Father of Lies, what blaſphemy is it to charge them on God? By this it will be apparent, that the Queſtion muſt be in the upſhot, whether there be a God or no God? and ſo whether there be any thing or nothing?

Fourteenthly, There is ſome Moral Hiſtorical Evidence of the truth of things paſt, which is as certain, p. 151and much more ſatisfactory than the Natural Evidence of Concluſions, raiſed by a long ſeries of argumentation: Yea, ſome which is truly a Natural Evidence though it depend on the credit of free Agents. The proof and reaſons I have given in the Treat. Firſt, The Will though free is Quaedam Natura, and hath its Natural propenſity to known good, as the underſtanding alſo is, and hath its Natural propenſity to Truth. And the underſtanding is not free, of it ſelf, but acteth per modum Naturae. Secondly, There are ſome of the acts of the Will it ſelf, which are ſo free as yet to be neceſſary. As to will Good ſub ratione boni; to will our own Felicity, and nill our own miſery; to will Life and Pleaſure, with a ſimple complacency, though not alwaies by election: To will all that is fully diſcerned to have omnimodam rationem boni, and nill all that is diſcerned to have omnimodam rationem mali: Now it oft falls out that Hiſtorical Narratives ſhall proceed from ſome of theſe neceſſary p. 152acts. Salvation, Life and Goodneſs and the neceſſary means of all, may be the Motives. Thirdly, There are other acts of the will which though they are not abſolutely neceſſary, are yet ſo neer to neceſſary, that they alwaies go one way, except in ſome very rare extraordinary caſe. As for example, It is not of abſolute neceſſity that a man feed or cloath himſelf, or that he murder not himſelf: But yet he will ordinarily do the firſt and forbear the latter, becauſe he is neceſſarily a lover of himſelf, and life, and therefore will not caſt himſelf away, nor deſtroy himſelf, without ſome conceived cauſe. Fourthly, There are no cauſes extant in rerum Natura for the commonneſs of ſome ſuch actions: Therefore it is certain they will not be done, becauſe there can be no effect without its cauſe; And the turning of the will to a mans known corporeal deſtruction is an effect which hath no common cauſe. Therefore it is a point of more Natural Evidence and Certainty, than many p. 153Concluſions from Natural premiſes are, that all the people of Europe or England will not to morrow kill themſelves, nor go naked, nor famiſh or wound themſelves, &c. And conſequently that formerly all never did ſo, ſince it was notoriouſly ſo much their intereſt to do otherwiſe. For, there was no cauſe to produce ſuch an effect.

If it muſt be a Miracle rebus ſic ſtantibus, which ſhould make all the Europeans or the Engliſh to go naked to morrow, or to kill themſelves, than it is Natural to them to do the contrary, or not to do this (for a Miracle is the overpowering of Nature.) But the Antecedent is evident, to reaſon, from experience. Ergo, &c. There may be Cauſes for one mans actions, which can never fall out to All, or to very many.

All the Phyſicians in England never did perſwade all men againſt Phyſick, nor all the Lawyers againſt Law; nor all the Covetous men in England, the Labourers or Beggars, were never againſt recieving p. 154Meat, Drink and Money; Becauſe there never was a cauſe of ſuch effects: And as it muſt be a great, powerful, common Cauſe, that muſt do this: ſo alſo if the queſtion be whether ever there were a Parliament in England? Whether ever they made Laws with the Kings? Whether our ſtatutes were made by ſuch Kings and Parliaments as they are aſcribed to, &c. There is ſuch a concurrent conſent of competent Witneſſes, as could not be to it, were it falſe, becauſe it would be an effect without a ſufficient Cauſe. Yea, againſt the tendency or diſpoſition of mans nature which would have cauſed the wills of ſome to contradict it, except a miracle had hindred them. For among ſo many there are croſs intereſt notorious. Some Mens intereſt is againſt the thing, while other Mens are for it: And to make multitudes go againſt their apparent Intereſt, and Friends and Enemies of the event to agree, muſt be done by the p. 155power of truth, or by a miracle: ſupoſing the caſe ſuch as they could not be all deceived in.

Fifteenthly, But there is yet a fuller natural evidence of the truth of ſome reports; Even when beſides the report, there remain ſome viſible unimitable effects of the reported actions, which could be cauſed by nothing elſe. As if their Fathers told the Grand-Children of Noah of the deluge, they might ſee ſuch effects of it as might aſſure them that it was true. If the Parents of the man born blind, Joh. 9. were told by him that his eyes were cured, when they ſaw it in the effects they muſt believe it: If uncontroulled Hiſtory tell our Children that London was burnt and new built, that Pauls Church was burnt, &c. that multitudes died of the Plague the year before, &c. When they ſee the City, the Church, the Graves, the change of Inhabitants, the proved Teſtaments of the deceaſed, beſides uncontradicted teſtimony here is a natural evidence to aſſure it.

p. 156Sixteenthly, Though ſome half witted Philoſophers boaſt much of the certainty of their Phyſicks in compariſon of Morality, the truth is, the moſt of Phyſicks are meer untainties, and the wiſeſt ſee it, and buſily pull down others doctrines, but confeſs they are yet but ſearching and groping by extrinſick effects and experiments to know what to ſet up in the ſtead: And ſo did others before them: And long may they ſo ſearch before they find. Whereas there is a more ſatisfying Evidence in much of Morality, as being Natural to Mankind, and ſuch as will no ſooner ceaſe to be believed than man will ceaſe to be man: whereon all the affairs of the world are turned, and converſe, Societies, and all the private Comforts of Nature are maintained: God hath made known to us what pleaſed him, according to his own wiſdome and not at our direction or choice. And he hath choſen that for us which is moſt uſefull: It is more uſefull to us to know how to live well, and how p. 157to be happy, and how to pleaſe and glorifie God and do good to one another, than to know Gods skil or myſteries in his workes; to know what is in the center of the earth, or how the active Nature doth operate on the paſſive, whether cold be a privation or poſitive, what is the cauſe of the continued motus projectorum? Whether Light and Heat be bodies? or Subſtances? whether they penetrate other bodies? &c. As it is more uſeful for me to know how to keep my Clock in order than how to make one; to know how to plow, ſow, eat, drink to my health, than to know by what myſterious operations, the Corn or other things do grow, and my food is digeſted, &c. Therefore this Learned Lord doth truly and wiſely enumerate his Notitiae Communes in Morality and Religion as certainties, the denial whereof doth unman us. God hath left ſuch inſtincts, powers, inclinations, and conſcience in humane nature, as ſhall naturally (though with ſome degree of freedome in the exerciſe) p. 158be an inſuperable witneſs in the world to himſelf, and to our common principles and duties.

Seventeenthly, The Hiſtorical Evidence of the Goſpel of Chriſt is ſuch as hath all the advantages before deſcribed, in its kind. He lived and preached and wrought his miracles frequently, before thouſands, friends and foes: His miracles were never controlled as Moſes did the Magicians, by greater, nor by any certain Truth which they contradicted: The eye witneſſes themſelves were unbelieving till forced by Cogent Evidence: They delivered his Doctrine, Miracles, Reſurrection to the world, not onelyonly by credible report, and to the ruine of their worldly pleaſures and intereſts, with the loſs of their lives, and all this meerly for the hopes of a reward in heaven, from God that well knew whether all were true or not; But alſo they did all in the power of the ſame Spirit which Chriſt did work by, doing ſuch Miracles as Chriſt had done: And this not a few nor in a Corner p. 159but in many Countries of the world, and that by many thouſand Chriſtians in one kind or other (tongues, healing, prophecie, or the like) as well as the Apoſtles. The certainty of which fact is atteſted by the very exiſtence of all the Churches converted by it, with all their Baptiſmes, Profeſſions and the reſt of the Tradition before named. No Chriſtian of all this multitude, by any terrours, death, time, was brought to the laſt to repent and ſay that he had deceived the world by a lie, Many Apoſtates falling off for fear of ſufferings, but none with any ſuch recantation: No adverſary confuting the Hiſtory, but commonly confeſſing moſt of it with more ſuch evidence which I have open'd in the Treat. and muſt not oft repeat leſt I be tedious, And that which is ſtill the Natural Evidence is, that [There is ſtill exiſtent, Firſt, On the ſacred Goſpel, Secondly, On the ſouls and lives of all ſerious Chriſtians by its impreſs the unimitable Image of the Divine Power, Wiſdome and goodneſs, Life, Light and Love, as the Divine p. 160atteſtation] Only as this noble Author requireth to all true Conceptions and Intellections, ſo do we to this, that there be but the neceſſary conditions in the mind of the receiver.

And whereas he ſaith that commonly Miracles are reported a hundred years after; Here it was otherwiſe: The Jews were enraged by them for fear of the Romans! The Apoſtles and others wrought them openly; Matthew and John that wrote Chriſts Hiſtory lived with him and ſaw what they wrote: ſo did Peter and James: Paul wrote what he ſaw and heard from heaven, Luke wrote the Acts of Paul which he ſaw, being his Companion in travels. The thouſands were converted, and Churches in many Countries planted, not by bare words, but by the Conviction of the Miracles of the Apoſtles themſelves: ſo that every Church and Chriſtian was a Hiſtory of them. And all this they were moved to, with the hopes of heaven, where truth is known, to deny the world, and mortifie the fleſh, and ſuffer whatever the Goſpel would inflict, to preſerve their hopes and comforts p. 161founded in this word of faith.

XI. Queſt. Whether the common cuſtome of ſacrificing throughout the world in all generations, were not their actual Confeſſion that the ſinner deſerved death, and that Gods justice required puniſhment of ſatisfaction? and proceeded not from Divine Revelation in the beginning, when God had new made the Covenant of Grace? and ſo was delivered down by Tradition? For my part it cannot come into my underſtanding, why elſe men ſhould think that God is pleaſed or appeaſed by the Creatures death? or how this ſhould become ſo common throughout the world. And the two exceptions confirm this to be truth: Firſt, Some Savages in America uſe no ſacrifices: But they are ſuch as know not God, or ſo Savage as to have loſt all antient Tradition.

Secondly, All the Mahometans and Chriſtians uſe no bloody ſacrifice. But that is becauſe, Firſt, Chriſtians believe that Sacrifices were but types of Chriſt and that he put an end to them by his perfect Sacrifice. 2dly, And Mahometans received it from Chriſt, being but Chriſtians degenerate firſt into Arrians, p. 162and then into Mahometans, and ſtill profeſſing to take Chriſt for the word and ſon of God, and his word as true: onelyonly hating the Chriſtians for ſaying that he is very God. But of this inſtead of writing after ſo many, I only refer you to their writings: And ſpecially to Dr. Owens Latine Tractate on this ſubject.

XII. Whether Interest make the Judgment of Divines in the Cauſe of faith more ſuſpicious or contemptible than other mens? I put this Queſtion with reſpect to thoſe words in the Preface. Sed neque auſpicaciores ubi que poſterioris iſtius ſeculi Scriptores dicendi ſunt—Fit ita ut pro Regionum & fidei diverſitate in id potiſſimum incumbant, ne illos domi male multet inopia, adeo que non tam quid in ſe verum, quam quid ſibi ipſis utile exquirant.—Non eſt igitur a larvato aliquo vel ſtipendioſo Scriptore, ut verum Conſummatum opperiaris. Illorum apprime intereſt, ne perſonam deponant, vel aliter quidem ſentiant. Ingenuus & ſui arbitrii, ista ſolummodo praestabit Author.

Anſw. Firſt, It is not to be denyed, that there are multitudes of ſuch p. 163Carnal Paſtors in the Churches, that are Chriſtians for the caſe, honour and wealth. Secondly, But that this ſhould be ſo with all, I ſhall diſprove, and prove that none on earth are ſo credible in this caſe as Divines. Firſt, Becauſe they have made it the buſineſs of their lives to ſearch out the truth: and therefore (ſome of them) muſt be ſuppoſed to have the greateſt advantages to know it. So that for Ability they have no ſort of men that are Competitors. For diligence and helps are the improvers of underſtanding. And all men are found beſt at their own profeſſion; Lawyers in the Law, Phyſicians in Medicine, Philoſophers in Philoſophy, &c. And for your ſelf, your next words are, [Nobis tamen ad alia omnia fere quam literarum ſtudia (uti oportuit) exequenda, otium fuit: Partim armis in diverſis regionibus, partim quinquennali Legatione, partim negotiis tum publicis tum privatis, vacavimus] And is not this your diſadvantage? Who is a good Linguiſt, Lawyer, Phyſician, &c. that hath had but little leiſure for his ſtudies?

Secondly, And as for Will and Intereſt, p. 164it is notorious that thouſands of the Miniſtry have ſo little ſet by worldly Intereſt, as that it is upon the terms of greateſt ſelf-denyal to the fleſh, that they take up and exerciſe their office; being moved onelyonly by the great Intereſt of their own and others ſouls: Their voluntary diligent labours, their holy lives, their contempt of the world, may convince any of this, that are not blinded by prejudice or malice. There are few Learned men in the Reformed Churches, but might far better uſe their ſtudies and labours, if they took that for beſt which is moſt profitable, advancing or pleaſing to the fleſh.

Thirdly, You had a Brother of your own, ſo holy a man, as his ſincerity was paſt exception; and ſo zealous in his Sacred Miniſtry, as ſhewed he did not diſſemble; And I ſuppoſe had it been neceſſary, you would have ſo maintained him, that he ſhould not have fled from truth for fear of poverty.

Fourthly, What can you think of all thoſe that gave up their lives for the Chriſtian ſaith and hopes? Did they go upon ſuch carnal grounds as you mention.

p. 165Fifthly, The revolutions of States, and the diverſity of Sentiments, and eſpecially the Intereſts of the Carnal part, do bring it to paſs (by Gods over-ruling of all) that uſually the moſt ſerious Chriſtians and Paſtors, are the ſufferers of the age they live in: ſo that how much hath God done hereby to confute ſuch ſuſpicions and accuſations! There are now in England learned and worthy men, in Church preferments, which doubtleſs do not ſo love them as to buy them with the loſs of truth, and that to keep up a Religion againſt their Conſciences. But if you did ſo accuſe them, ſure the many hundred ſilenced Miniſters now in England that live in poverty, and many of them want Bread, when they might have preferment as well as others, do live out of the reach of this accuſation: I write not this at all as meddling with their Cauſe, but as anſwering your Exception. I have my ſelf got no more for Preaching the Goſpel theſe nine years, than if I had been a Lay-man; I mean I have Preached for nothing, if the ſucceſs on mens ſouls were not ſomething, and Gods p. 166acceptance (ſo far as I did Preach:) And more than that, I would offer any man my ſolemneſt oath to ſatisfie him, that I believe and profeſs the Chriſtian Doctrine for its proper evidence, and for the hopes of the bleſſedneſs promiſed thereby; which if they prevailed not with me above all the riches, preferments and pleaſures of this world, I would never have been a Preacher or a Chriſtian, nor would continue in my calling and profeſſion one day, much leſs on the ſelf-denying terms as I now do.

But, O my Lord, thou hast been to me a faithful Saviour, a happy Teacher, a ſupporting Comforter, in my greateſt dangers, diſtreſs and fears: Thy ſervice hath been ſweet and good! Thy word hath been a powerful Light, a Quickening, a changing, an elevating, a guiding, a comforting word. So far am I from Repenting that I am thy Diſciple or thy Servant, that (now I am not far from my departure from this world) I do vehemently protest, that I beg no greater mercy of thee in this world than that I may Believe in thee more firmly, and Hope in thy promiſes more confidently, and by p. 167thine Interceſſion receive more of thy Holy Spirit, by which I may have neerer acceſs to God, and that by thy blood and merits I may be juſtified and cleanſed from the guilt of all my ſins, and that by thee I may be taught to know the Father, and to Love him as his Love and Goodneſs hath manifeſted it ſelf in Thee, and in the gracious works of mans Redemption; That thou wilt be the undertaker for my ſoul and body, through my life, and that at death I may commend my Spirit into thy hands, in a ſtrong well grounded Faith and Hope and come to the in the fervent deſire of Divine and Heavenly Love And I ask for no greater felicity hereafter, than to be with thee where thou art, to behold thy Glory, and to ſee the Glory of the bleſſed Deity, and Live in the perfect Knowledge and Love and Praiſe of God.

Sixthly, And I may add, that it is not only Clergy men that are Chriſtians: Beſides them the Learned'ſt men in the world have defended or ſtuck to the Chriſtian Faith: I need not name to you either men of your own rank, ſuch as the two Mirandula's, the great Du Pleſſis, Marnixius de Aldeg…nde, p. 168Anhaltinus, (a Prince though a Divine,) Bacon, and many a worthy Noble man of theſe Kingdoms, and of many other: nor ſuch Laymen as the Scaligers, Salmaſius, Grotius, Cauſobone, Thuanus, and multitudes more. Were all theſe larvati vel palliati by aſſed by price or fleſhly intereſt? He that is not a Chriſtian for Spiritual and Eternal Intereſt, taking up his Croſs and following a Crucified Chriſt, on terms of ſelf-denial, even to the forſaking of all for him, not excepting life it ſelf, and doth not by his Croſs even Crucifie the fleſh and the world, which is the proviſion for its luſts, is indeed no real Chriſtian at all.

I had thought to have ſaid ſomewhat to your pag. 220, 221. [In omni Religione, immo & conſcientia, ſive ex Natura ſive ex gratia, media ſufficientia dari unde Deo accepti eſſe poſſint, ultro credimus—] But I have been long enough, and the anſwer may be gathered from what is ſaid before.

The Lord ſave this Land and the darker world from Infidelity and its fruits; and give us mo… …f that ſpirit p. 169which is Chriſts Agent and witneſs in us, effectually to plead and maintain his cauſe,

Amen.

Jan. 16. 1672.