The Reasons of the Christian Religion Part 1, Part 2 · Chapter 12

The Reasons of the Christian Religion Part 1 · Part 2 · Chapter 12

p. 444CHAP. XII. The reaſonable Conditions required of them, who will overcome the difficulties of Believing, and will not undo themſelves by wilful Infidelity.

I Have anſwered the objections againſt Chriſtianity, but have not removed the chiefeſt impediments: for recipitur ad modum recipientis; the grand impediments are within, even the incapacity, or indiſpoſition, or frowardneſs of the perſons that ſhould believe. It is not every head and heart that is fit for heavenly truth and work. I will next therefore tell you what conditions Reaſon it ſelf will require of them that would not be deceived: that ſo you may not lay that blame on Chriſt, if you be infidels, which belongeth only to your ſelves.

Non meretur audire veritatem, qui fraudulenter interrogat. Ambroſ.Cond. 1. Come not, in your ſtudies of theſe ſacred Myſteries, with an enmity againſt the doctrine which you muſt ſtudy; or at leaſt ſuſpend your enmity, ſo far as is neceſſary, to an impartial ſearch and examination.

For ill will cannot eaſily believe well. Malice and partiality will blind the ſtrongeſt wits, and hide the force of the plaineſt evidence.

Con. 2. Drown not the love of truth in a vitious fleſhly heart and life; and forfeit not the light of ſupernatural revelation, by wilful ſinning againſt natural light, and debauching your conſciences, by abuſing the knowledge which already you have.

Read the beginning of Theophil. Antioch: ad Antolyc. ſhewing that wickedneſs cauſeth further Atheiſm, and that it blindeth ſinners that they cannot know God.Senſuality and wilful debauchery is the common temptation to Infidelity: when men have once ſo heinouſly abuſed God, as that they muſt needs believe, that if there be a God, he muſt be a terrour to them; and if there be a judgment and a life of retribution, it is like to go ill with them, a little thing will perſwade ſuch men, that there is no God, nor life to come indeed. When they once hope it is ſo, and take it for their intereſt, and a deſirable thing, they will eaſily believe that it is ſo indeed. And God is juſt, and beginneth the executions of his juſtice in this world: and the forſaking of p. 445a ſoul that hateth the light, and wilfully reſiſteth and abuſeth knowledge, is one of his moſt dreadful judgments. That man who will be a drunkard, a glutton, a whore-monger, a proud ambitious worldling, in deſpight of the common light of nature, can hardly expect that God ſhould give him the light of grace. Deſpighting truth, and enſlaving reaſon, and turning a man into a beaſt, is not the way to heavenly illumination.

Cond. 3. Be not ignorant of the common natural Truths, (which are recited in the firſt part of this book) for ſupernatural revelation preſuppoſeth natural; and grace, which maketh us Saints, ſuppoſeth that reaſon hath conſtituted us men: and all true Knowledge is methodically attained.

It is a great wrong to the Chriſtian cauſe, that too many preachers of it have miſſed the true method, and ſtill begun at ſupernatural revelations, and built even natural certainties thereupon; and have either not known, or concealed much of the fore-written natural verities. And it is an exceeding great cauſe of the multiplying of Infidels, that moſt men are dull or idle drones, and unacquainted with the common natural truths, which muſt give light to Chriſtianity, and prepare men to receive it. And they think to know what is in Heaven before they will learn what they are themſelves, and what it is to be a man.

Cond. 4. Get a true Anatomy, Analyſis, or Deſcription of Chriſtianity in your minds: for if you know not the true nature of it firſt, you will be lamentably diſadvantaged in enquiring into the truth of it.

For Chriſtianity well underſtood in the quiddity, will illuſtrate the mind with ſuch a winning beauty, as will make us meet its evidence half-way, and will do much to convince us by its proper light.

Cond. 5. When you have got the true method of the Chriſtian doctrine, or Analyſis of faith, begin at the Eſſentials or primitive truths, and proceed in order, according to the dependencies of truths; and do not begin at the latter end, nor ſtudy the concluſion before the premiſes.

Cond. 6. Yet look on the whole ſcheme or frame of cauſes and evidences, and take them entirely and conjunct; and not as peeviſh factious men, who in ſpleniſh zeal againſt another ſect, p. 446reject and vilifie the evidence which they plead.

Viva lectio eſt vita ſanctorum. Greg. Mor. 24.This is the Devils gain, by the raiſing of ſects and contentions in the Church: he will engage a Papiſt for the meer intereſt of his ſect, to ſpeak lightly of the Scripture and the Spirit; and many Proteſtants in meer oppoſition to the Papiſts, to ſleight Tradition, and the teſtimony of the Church, denying it its proper authority and uſe. As if in the ſetting of a Watch or Clock, one would be for one wheel, and another for another, and each in peeviſhneſs caſt away that which another would make uſe of, when it will never go true without them all. Faction and contentions are deadly enemies to truth.

Cond. 7. Mark well the ſuitableneſs of the remedy to the diſeaſe; that is, of Chriſtianity to the depraved ſtate of man: and mark well the lamentable effects of that univerſal depravation, that your experience may tell you how unqueſtionable it is.

Cond. 8. Mark well how connaturally Chriſtianity doth reliſh with holy ſouls; and how well it ſuiteth with honeſt principles and hearts; ſo that the better any man is, the better it pleaſeth him. And how potently all debauchery, villany and vice befriendeth the cauſe of Atheiſts and unbelievers.

Cond. 9. Take a conſiderate juſt ſurvey of the common enmity againſt Chriſtianity and Holineſs, in all the wicked of the world; and the notorious war which is every where managed between Chriſt and the Devil, and their ſeveral followers, that you may know Chriſt partly by his enemies.

Cond. 10. Impartially mark the effects of Chriſtian doctrine, where ever it is ſincerely entertain'd, and ſee what Religion maketh the beſt men: and judge not of ſerious Chriſtians at a diſtance, by falſe reports of ignorant or malicious adverſaries: And then you will ſee that Chriſt is actually the Saviour of ſouls.

Cond. 11. Be not liars your ſelves, leſt it diſpoſe you to think all others to be liars, and to judge of the words of others by your own.

Cond. 12. **An vero niſi Deum genus humanum reſpicere▪ eique praeeſſe putaremu…, adeo puritati & innocentiae ſtuderemus? Nequaquam, ſed quia perſuaſiſſimi ſum…s, Deo cui & no… & m…nd…m hunc condid…t, tranſactae hic vitae totius rationes nos reddituros, moderatum, benignum, & pleriſque contemptum vivendi genus deligimus. Quippe nullum in hac vita tantum malum, etiamſi capitis periculum agatur, ſupervenire nobis poſſe a…b tramur, quod omnino ſit minimi, immo nihili faciendum prae illa quam à ſummo judice expectamus olim foelicitate, &c. Athenag. Apol. p. 58. in B.P. Si enim ſolam hanc praeſentem vitam nos victuros crederemus, ſuſpicioni foret locus, nos carni & ſanguini indulgentes, aut avarit…a aut concupiſcentia captos, peccare? Nos vero omnibus non modo factis ſed cogitationibus & ſermonibus noſtris, tum noctu tum interdiu, Deum adeſſe ſcimus; eum que & totum eſſe lumen, & quae in cordibus noſtris latent videre, & hac mortali vita defunctos, alteram hac terreſtri longe meliorem, nempe coeleſtem, nos victuros. Id. ibid. p. 77.Be-think you truly what perſons you ſhould be p. 447your ſelves, and what lives you ſhould live, if you did not believe the Chriſtian doctrine: or if you doe not believe it, mark what effect your unbelief hath on your lives.

For my own part, I am aſſured, if it were not for the Chriſtian doctrine, my heart and life would be much worſe than it is; though I had read Epictetus, Arrian, Plato, Plotinus, Jamblichus, Proclus, Seneca, Cicero, Plutarch, every word: and thoſe few of my neighbourhood, who have fallen off to infidelity, have at once fallen to debauchery, and abuſe of their neareſt relations, and differed as much in their lives from what they were before in their profeſſion of Chriſtianity, (though unſound) as a leprous body differeth from one in comelineſs and health.

Cond. 13. Be well acquainted (if poſſible) with Church-Hiſtory, that you may underſtand by what Tradition Chriſtianity hath deſcended to us.

For he that knoweth nothing but what he hath ſeen, or receiveth a Bible, or the Creed, without knowing any further whence and which way it cometh to us, is greatly diſadvantaged as to the reception of the faith.

Cond. 14. In all your reading of the holy Scriptures, allow ſtill for your ignorance in the languages, proverbs, cuſtoms, and circumſtances, which are needful to the underſtanding of particular Texts: and when difficulties ſtop you, be ſure that no ſuch ignorance remain the cauſe.

He that will but read Brugenſis, Grotius, Hammond, and many other that open ſuch phraſes and circumſtances, with Topographers, and Bochartus, and ſuch others as write of the Animals, Utenſils, and other circumſtances of thoſe times, will ſee what groſs errors the opening of ſome one word or phraſe may deliver the Reader from.

Cond. 15. Ʋnderſtand what excellencies and perfections they be which the Spirit of God intended to adorn the holy Scriptures with, and alſo what ſort of humane imperfections are conſiſtent with theſe its proper perfections: that ſo falſe expectations may not tempt you into unbelief.

It ſeduceth many to infidelity to imagine, that if Scripture be the word of God, it muſt needs be moſt perfect in every accident and mode; which were never intended to be part of its perfection. Whereas God did purpoſely make uſe of p. 448thoſe men, and of that ſtyle and manner of expreſſion, which was defective in ſome points of natural excellency, that ſo the ſupernatural excellency might be the more apparent. As Chriſt cured the blind with clay and ſpittle, and David ſlew Goliah with a ſling. The excellency of the means muſt be eſtimated by its aptitude to its end.

Cond. 16. If you ſee the evidences of the truth of Chriſtianity in the whole, let that ſuffice you for the belief of the ſeveral parts, when you ſee not the true anſwer to particular exceptions.

If you ſee it ſoundly proved, that Chriſt is the Meſſenger of the Father, and that his word is true, and that the holy Scripture is his word; this is enough to quiet any ſober mind, when it cannot confute every particular objection: or elſe no man ſhould ever hold faſt any thing in the world; if he muſt let all go after the fulleſt proof, upon every exception which he cannot anſwer. The inference is ſure. If the whole be true, the parts are true.

Cond. 17. Obſerve well the many effects of Angels miniſtration, and the evidences of a communion between us and the ſpirits of the unſeen world: for this will much facilitate your belief.

Cond. 18. Over-look not the plain evidences of the Apparitions, Witches, and wonderful events which fall out in the times and places where you live: and what reflections they have upon the Chriſtian cauſe.

Cond. 19. Obſerve well the notable anſwers of Prayers, in matters internal and external, in others and in your ſelves.

Cond. 20. Be well ſtudied at home, about the capacity, uſe and tendency of all your faculties; and you will find that your very nature pointeth you up to another life, and is made only to be happy in that knowledge, love and fruition of God, which the Goſpel moſt effectually leads you to.

Cond. 21. Mark well the propheſies of Chriſt himſelf, both of the deſtruction of Jeruſalem, and the ſucceſſes of his Apoſtles in the world, &c. and mark how exactly they are all fulfilled.

Cond. 22. Let no pretence of humility tempt you to debaſe humane nature below its proper excellency; leſt thence you be tempted to think it uncapable of the everlaſting ſight and fruition of God.

p. 449The devils way of deſtroying is oftentimes by overdoing. The proud devil will help you to be very humble, and help you to deny the excellency of reaſon and natural freewill, and all ſupernatural inclinations, when he can make uſe of it to perſwade you, that man is but a ſubtil ſort of bruit, and hath a ſoul but gradually different from ſenſitives, and ſo is not made for another life.

Cond. 23. Yet come to Chriſt as humble learners, and not as arrogant ſelf-conceited cenſurers: and think not that you are capable of underſtanding every thing as ſoon as you hear it.

Cond. 24. Judge not of the main cauſe of Chriſtianity, or of particular texts or points, by ſudden haſty thoughts and glances; as if it were a buſineſs to be curſorily done: but allow it your moſt deliberate ſober ſtudies, your moſt diligent labour, and ſuch time and patience, as reaſon may tell you are neceſſary to a learner in ſo great a cauſe.

Cond. 25. Call not ſo great a matter to the trial in a caſe of melancholy and natural incapacity; but ſtay till you are fitter to perform the ſearch.

It is one of the common cheats of Satan, to perſwade poor weak, and melancholy perſons, that have but half the uſe of their underſtandings, to go then to try the Chriſtian Religion, when they can ſcarce caſt up an intricate account, nor are fit to judge of any great and difficult thing. And then he hath an advantage to confound them, and fill them with blaſphemous and unbelieving thoughts; and if not to ſhake their habitual faith, yet greatly to perplex them, and diſturb their peace. The ſoundeſt wit and moſt compoſed, is fitteſt for ſo great a task.

Cond. 26. When upon ſober trial you have diſcerned the evidences of the Chriſtian verity, record what you have found true: and judge not the next time againſt thoſe evidences, till you have equal opportunity for a full conſideration of them.

In this caſe the Tempter much abuſeth many injudicious ſouls: when by good advice and ſobereſt meditation, they have ſeen the evidence of truth in ſatisfying clearneſs, he will after ſurpriſe them, when their minds are darker, or their thoughts more ſcattered, or the former evidence is out of mind, and puſh them on ſuddenly then to judge of the matters of immortality, and of the Chriſtian cauſe, that what he p. 450cannot get by truth of argument, he may get by the incapacity of the diſputant: As if a man that once ſaw a mountain ſome miles diſtant from him, in a clear day, ſhould be tempted to believe that he was deceived, becauſe he ſeeth it not in a miſty day, or when he is in a valley, or within the houſe: Or as if a man that in many days hard ſtudy, hath caſt up an intricate large account, and ſet it right under his hand, ſhould be called ſuddenly to give up the ſame account anew, without looking on that which he before caſt up; when as if his firſt account be loſt, he muſt have equal time, and helps, and fitneſs, before he can ſet it as right again. Take it not therefore as any diſparagement to the Chriſtian truth, if you cannot on a ſudden give your ſelves ſo ſatisfactory an account of it, as formerly in more clearneſs, and by greater ſtudies you have done.

Cond. 27. Gratifie not Satan ſo much, as to queſtion well reſolved points, as oft as he will move you to it.

Though you muſt prove all things, till, as learning, you come to underſtand them in their proper evidence, time and order; yet you muſt record and hold faſt that which you have proved, and not ſuffer the devil to put you to the anſwer of one and the ſame queſtion over and over, as often as he pleaſe: this is to give him our time, and to admit him to debate his cauſe with us by temptation, as frequently as he will: which you would not allow to a ruffian to the debauching of your wife or ſervants: and you provoke God to give you up to errour, when no reſolution will ſerve your turn. After juſt reſolution, the tempter is to be rejected and not diſputed with; as a troubleſome fellow that would interrupt us in our work.

Cond. 28. Where you find your own underſtandings inſufficient, have recourſe for help to ſome truly wiſe judicious Divine.

Not to every weak Chriſtian, nor unskilful Miniſter, who is not well grounded in his own Religion: but to thoſe that have throughly ſtudied it themſelves: you may meet with many difficulties in Theology, and in the Text, which you think can never be well ſolved, which are nothing to them that underſtand the thing. No Novice in the ſtudy of Logick, Aſtronomy, Geometry, or any Art or Science, will p. 451think that every difficulty that he meeteth with, doth prove that his Author was deceived, unleſs he be able to reſolve it of himſelf: but he will ask his Tutor, or ſome one verſed in thoſe matters to reſolve it: and then he will ſee that his ignorance was the cauſe of all his doubts.

Cond. 29. Labour faithfully to receive all holy truths with a practical intent, and to work them on your hearts according to their nature, weight and uſe. For the doctrine of Chriſtianity is ſcientia affectiva practica; a doctrine for Head, Heart and Life. And if that which is made for the Heart, be not admitted to the Heart, and rooted there, it is half rejected while it ſeemeth received, and is not in its proper place and ſoil.

If you are yet in doubt of any of the ſupernatural Verities, admit thoſe truths to your hearts which you are convinced of: elſe you are falſe to them and to your ſelves, and forfeit all further helps of grace.

Object. This is but a trick of deceit to engage the affections, when you want arguments to convince the judgment: Perit omne judicium cum res tranſit in affectum.

Anſw. When the affection is inordinate, and over-runs the judgment, this ſaying hath ſome truth; but it is moſt falſe as of ordinate affections which follow ſound judgment. For by ſuſcitation of the faculties, ſuch affections greatly help the judgment:Dubitamus, ambigimus, neceſſe quod dicitut plenum fidei ſuſpicam…r: committamus nos Deo, nec plus apud nos valeat incredulitas noſtra, quàm illius nominis & potentiae magnitudo: ne dum ipſi nobis argumenta conquirimus quibus eſſe videatur falſum id quod eſſe novimus atque adnitimur verum, obrepat dies extremus, & inimicae mortis reperiamur in faucibus. Arnob. adv. Gent. l. 2. verbis ultim. and judgment is but the eye of the ſoul to guide the man, and it is but the paſſage to the will, where humane acts are more compleat. If your wife be taught that conjugal love is due to her husband; and your child, that filial love and reverence is due to his father; ſuch affections will not blind their judgments; but contrarily they do not ſincerely receive theſe precepts, if they let them not into the heart, and anſwer them not with theſe affections.

And here is the great difference between the faith of an honeſt ſanctified Plowman, and of a carnal unſanctified Lord or Doctor: the one openeth his heart to the doctrine which he receiveth, and faithfully admitteth it to its proper work, and ſo embraceth it practically, and in love; and therefore holdeth it faſt as a radicated experienced truth, when he cannot anſwer all cavils that are brought againſt it. The other ſuperficially receiveth it into the brain, by meer ſpeculation; and treacherouſly ſhuts up his heart againſt it, and never p. 452gave it real rooting; and therefore in the time of trial loſeth that unſound ſuperficial belief which he hath. God bleſſeth his word to the heart that honeſtly and practically receiveth it, rather than to him that impriſoneth it in unrighteouſneſs.

Cond. 30. Laſtly, if yet any doubts remain, bethink you which is the ſureſt ſide, which you may follow with leaſt danger, and where you are certain to undergo the ſmalleſt l…ſs.

It is pity that any ſhould heſitate in a matter of ſuch evidence and weight, and ſhould think with any doubtfulneſs, of Chriſtianity as an uncertain thing: But yet true Believers may have cauſe to ſay, Lord, help our unbelief, and encreaſe our faith. And all doubting will not prove the unſoundneſs of belief. The true mark to know when Faith is true and ſaving, notwithſtanding all ſuch doubtings, is the meaſure of its prevalency with our hearts and lives: That belief in Chriſt and the life to come is true and ſaving, notwithſtanding all doubtings, which habitually poſſeſſeth us with the love of God above all, and reſolveth the will to prefer the pleaſing of him, and the hopes of heaven, before all the treaſures and pleaſures of this world, and cauſeth us in our endeavours to live accordingly. And that faith is unſound which will not do this, how well ſoever it may be defended by diſpute. Therefore at leaſt, for the reſolving of your wills for choice and practice, if you muſt doubt, yet conſider which is the ſafeſt ſide. If Chriſt be the Saviour of the world, he will bring Believers to Grace and Glory: and you are ſure there is nothing but **Quae mala Stoici non audent appellare; aſpera autem, & incommoda & …ejici…nda, & aliena naturae eſſe concedunt; ea n…s mala dicimus, ſed ex…gua, & porro minima. Piſo de Peripat. & Academ. in Cicer. de fin. l. 5. p. 204. Cum ergo haec fit conditio futurorum ut teneri & comprehendi nullius poſſim anticipationis attactu, nonne purior ratio eſt, ex duobus incertis & in ambigua expectatione pendentibus, id potius credere, quod aliquas ſpes ferat, quàm omnin… quod nullas? In illo enim periculi nihil eſt, ſi quod dicitur imminere, caſſum fiat & vacuum; In hoc damnum eſt maximum, (id eſt …alutis amiſſio) fi cum tempus advenerit, aperiatur hoc fuiſſe mendacium. Quid dicitis O neſcii etiam …e…u & miſeratione digniſſimi; Ita non tam extimeſcitis, ne forte haec vera ſint, quae ſunt deſpectui vobis, & praebent materiam riſus? Nec ſaltem vobiſcum ſub obſcuris cogitationibus volvitis, ne quod hodie credere obſtinata renuitis perverſitate redarguat ſerum tempus & irrevocabilis p…enitentia caſtiget? Nonne vel haec ſaltem vobis fidem faciunt argumenta credendi, quod jam per omnes terras in tam brevi tempore immenſi hujus ſacrament… diffuſa ſunt? &c. Arnob. l. 2. p. 12.tranſitory trifles which you can poſſibly loſe by ſuch a choice. For certainly his precepts are holy and ſafe, and no man can imagine rationally p. 453that they can endanger the ſoul. But if you reject him by infidelity, you are loſt for ever: for there remaineth no more ſacrifice for ſin, but a fearful looking for of judgment, and fire, which ſhall devour his adverſaries for ever. There is no other Saviour for him, who finally refuſeth the only Saviour. And if you doubted whether faith might not prove an error, you could never ſee any cauſe to fear, that it ſhould prove a hinderance to your ſalvation: for ſalvation it ſelf is an unknown thing to moſt that do not believe in Chriſt: and no man can well think, that a man who is led by an age of ſuch miracles, ſo credibly reported to us, to believe in one that leadeth up ſouls to the love of God, and a holy and heavenly mind and life, can ever periſh for being ſo led to ſuch a guide, and then led by him in ſo good a way, and to ſo good an end.

AND thus, Reader, I have faithfully told thee, what reaſonings my own ſoul hath had about its way to everlaſting life, and what enquiries it hath made into the truth of the Chriſtian faith: I have gone to my own Heart for thoſe reaſons, which have ſatisfied my ſelf, and not to my Books, (from which I have been many years ſeparated) for ſuch as ſatisfie other men, and not my ſelf: I have told thee what I believe, and why. Yet other mens reaſonings perhaps may give more light to others, though theſe are they that have prevailed moſt with me. Therefore I deſire the Reader, that would have more ſaid, to peruſe eſpecially theſe excellent Books: Camero's Praelectiones de Ver…o Dei, with the Theſes Salmurienſes and Sedanenſes on that ſubject: Grotius de Veritate Religionis Chriſtianae: Marſilius Ficinus de Relig. Chriſt. cum notis Lud. Crocii: Lodovicus Vives de Verit. Fid. Chriſt. Phil. Morney du Pleſſis de Verit. Fid. Chriſt. John Goodwin of the Authority of the Scriptures: Campanella's Atheiſmus Triumphatus: Hieronymus Savonarola's Triumphus Crucis, (both excellent Books, excepting the errors of their times) Raymundus de Sabundis his Theologia Naturalis: Micrelli Ethnophronius (an excellent Book) Raymundus Lullius Articul. Fid. Alexander Gill (out of him) on the Creed: Mr. Stillingfleet's Origines Sacrae (a late and very worthy p. 454labour) Dr. Jackſon on the Creed: Mr. Vincent Hatecliffe's Aut Deus aut Nihil (for the firſt part of Religion:) paſſing by Leſſius, Parſons, and abundance more; and Common Place-books, which many of them treat very well on this ſubject. And of the Ancients, Auguſtine de Civitate Dei, & Euſebii Preparatio & Demonſtratio Evangelica, are the fulleſt; and almoſt all of them have ſomewhat to this uſe, as Juſtin, M. Athenagoras, Tatianus, Tertullian, Clemens Alexand. Origen againſt Celſus, &c. Cyprian, Lactantius, Athanaſius, Baſile Gr. Nazianzene, Nyſſen, &c.

For my own part, I humbly thank the Heavenly Majeſty, for the advantages which my education gave me, for the timely reception of the Chriſtian faith: But temptations and difficulties have ſo often called me to clear my grounds, and try the evidences of that Religion, which I had firſt received upon the commendation of my Parents, that I have long thought no Subject more worthy of my moſt ſerious faithful ſearch; and have wondred at the great number of Chriſtians, who could ſpend their lives in ſtudying the ſuperſtructures, and wrangling about many ſmall uncertainties, to the great diſturbance of the Church's peace, and found no more need to be confirmed in the faith. In this enquiry, I have moſt clearly to my full ſatisfaction diſcerned, all thoſe natural evidences for GODLINESS or HOLINESS which I have laid down in the firſt part of this Book. And I have diſcerned the congruous ſuperſtruction and connection of the CHRISTIAN Religion thereunto: I have found by unqueſtionable experience the ſinful and depraved ſtate of man: and I have diſcerned the admirable ſuitableneſs of the remedy to the malady: I have alſo diſcerned the atteſtation of God, in the grand evidence, the HOLY SPIRIT, the ADVOCATE or Agent of Jeſus Chriſt: viz. 1. The antecedent evidence in the Spirit of Prophecie, leading unto Chriſt. 2. The inherent conſtituent evidence of the Goſpel, and of Chriſt, the Image of God, in the Power, Wiſdom and Goodneſs, both of Chriſt and of his doctrine. 3. The concomitant evidence of Miracles, in the Life, Reſurrection, and Prophecies of Chriſt, and in the abundant Miracles of the Apoſtles and other his Diſciples through the world. 4. The ſubſequent evidence, in the ſucceſſes of the Goſpel, to the true p. 455ſanctification of millions of ſouls, by the powerful efficacy of Divine co-operation. I have ſpent moſt of my life in converſe with ſuch truly ſanctified perſons, and in preaching this Goſpel (through the great mercy of God) with ſuch ſucceſs upon no ſmall numbers: ſo that I am certain by full experience of the reality of that holy change, which cannot be done but with the co-operation of God. I have ſeen that this change is another matter than fancy, opinion, or factious conjunction with a Sect; [Even the ſetting up God in the ſoul as God, as our Owner, Ruler, and Chief Good, and the devoting of the ſoul to him in Reſignation, Obedience and thankful Love; the ſeeking of an everlaſting felicity in his glorious ſight and love in heaven; the contempt of this world, as it pleaſeth the fleſh, and the holy uſe of it, as the way to our felicity and pleaſing God; the ſubduing and denying all carnal deſires, which would rebel againſt God and reaſon, and reſtoring Reaſon to the government of the lower faculties: the denying of that inordinate ſelfiſhneſs, which ſetteth up our intereſt againſt our neighbours; and the reſpecting and loving our neighbours as our ſelves; and doing to others as we would be done by; and doing good to all men as far as we have power: the holy governing of our inferiours, and obeying our ſuperiours in order to theſe ends: living ſoberly, righteouſly and godly in this world; and in the patient bearing of all afflictions, and diligent ſerving God in our ſeveral places, to redeem our time, and prepare for death, and wait with longing for the everlaſting glory, the hope of which is cauſed in us by faith in Chriſt, our Ranſome, Reconciler, Example, Teacher, Governour and Judge.] This is the true nature of the Religion expreſſed in the Goſpel, and impreſſed on the ſouls of ſanctified men. By this effect, I know that Chriſt is the Saviour of the world, and no deceiver, as I know a man to be a true Phyſician and no deceiver, when I ſee him ordinarily and throughly perform the cures which he undertaketh. He ſaveth us actually from the power of our ſins, and bringeth up our hearts to God, and therefore we may boldly ſay, He is our Saviour: This witneſs through his mercy I have in my ſelf, and is alway with me, and in thoſe whom I converſe with round p. 456about me. I have alſo upon juſt enquiry found, that the witneſſes of Chriſt's Reſurrection and Miracles have delivered us their teſtimony with a three-fold evidence: 1. The evidence of juſt credibility to a humane belief. 2. The evidence of natural certainty in the natural impoſſibilities of deceit. 3. The evidence of ſupernatural divine atteſtation, in, 1. The Image of God on their hearts and doctrine: 2. Their miracles: and, 3. Their ſanctifying ſucceſs. And I have found that the witneſſes of the Miracles of the Apoſtles themſelves, have alſo given us the ſame three degrees of proof of the Verity of their teſtimony; though Miracles continue not now as then. And I have look'd round about me in the world, as diligently and impartially as I could, to ſee whether Chriſt, and the way which he hath preſcribed us, have any competitor which may make it difficult, to reſolve which to prefer and follow. And as I have found that none but GOD alone hath abſolute Dominion and Sovereignty over us, and is our chief Benefactor, nor fit to be our felicity and ultimate end; ſo I have found, that there is no one ſo fit to be taken for our Mediator and the Way to God, as Jeſus Chriſt: none elſe that hath a natural aptitude, none elſe among men that is perfect without ſin, that hath conquered Satan, the world and death; that is a Meſſenger from Heaven ſo infallible and ſure; whoſe Doctrine and Life is ſuited to our caſe: none elſe that is become a Sacrifice for our ſins, and hath riſen from the dead, and aſcended into Glory, and doth govern and preſerve us, and will judge the world, and hath power to give the holy Ghoſt, both for Gifts and Graces, nor that actually giveth it to the ſanctifying of all his ſincere followers; none elſe that hath ſuch a Church and Kingdom, contemning the world, and contemned by the world, and ſo truly fitted to the pleaſing of God, and the future fruition of him in Glory. I ſee that Judaiſm is but the porch of Chriſtianity; and if Chriſt had not confirmed the verity of the Old Teſtament to me, I ſhould have found the difficulty of believing it much greater. And as for Mahometaniſm, beſides the common truths which it retaineth, (of the Unity of the Godhead, the Verity of Chriſt, and the Life to come, &c.) there is nothing elſe which at all inviteth my underſtanding. And as for Heatheniſm, p. 457the caſe that it hath brought the miſerable world into, is much to be pitied and deplored:Leg. Idiotae contemtemplat. de Amore Dei. Much precious truth is revealed to us by Nature; but experience telleth us of the need of more: and Chriſtianity hath all which Nature teacheth, with a great deal more. So that Chriſtianity hath no conſiderable competitor.

And as for worldly wealth and honour, ſuperiority and command of others, the favour, applauſe and praiſe of great ones, or of the multitude, voluptuouſneſs, and fleſhly delights, &c. eaſe, long life, or any accommodations of the fleſh, yea, learning it ſelf, as it is but the pleaſing of the fancy in the knowledge of unneceſſary things; all theſe I have peruſed, and found them to be deceit and trouble: a glimpſe of heaven, a taſte of the love of God in Chriſt, yea, a fervent deſire after God, yea, a penitent tear, is better than them all, and yieldeth a delight which leaveth a better taſte behind it, and which my Reaſon more approveth in the review: and the vanity of all inferiour pleaſures appeareth to me in the common effects: they diſtract and corrupt the minds of thoſe that have the greateſt meaſure of them, and make them the calamity of their times, the furious afflicters of the upright, and the pity of all ſober ſtanders-by, who ſee them turn the world into a Bedlam: and how all their honour, wealth and ſport will leave them at a dying hour, and with what dejected minds unwelcome death will be entertain'd by them, and with what ſad reviews they will look back upon all their lives, and in what ſordid duſt and darkneſs they muſt leave the rotting fleſh, when their ſouls are gone to receive their doom, before the Judge of all the world. All theſe are things which were paſt all doubt with me, ſince I had any ſolid uſe of reaſon, and things which are ſtill before my eyes.

Wherefore, my God, I look to Thee, I come to Thee, to Thee alone! No man, no worldly creature Made me; none of them did Redeem me; none of them did Renew my ſoul, none of them will juſtifie me at thy Bar, nor forgive my ſin, nor ſave me from thy penal Juſtice: none of them will be a full or a perpetual felicity or portion for my ſoul. I am not a ſtranger to their promiſes and performances: I have truſted them too far, and followed them p. 458too long! O that it had been leſs, (though I muſt thankfully acknowledge, that Mercy did early ſhew me their deceit, and turn my enquiring thoughts to thee:) to thee I reſign my ſelf, for I am thine own! to thee I ſubject all the powers of my ſoul and body, for thou art my Rightful Sovereign Governour: from thee I thankfully accept of all the benefits and comforts of my life:Illa enim gloria quid eſt nifi aeternum Angelorum …eatorum que ſpirituum convivium, quod eſt ſemper laudare Deum? Ad hoc vitae praeſentis inopia nullatenu, valet contingere. Scire autem ubi ſit, & praeguſtare, illud gaudio ſpei, fitire & eſurire quod guſtaveris, haec eſt illa quae dicitur ſanctorum in hac vita perfectio. Hugo à S. Victore Erud. Theol. de offic. eccl. l. 2. cap. 19. in thee I expect my true felicity and content: to know thee, and love thee, and delight in thee, muſt be my bleſſedneſs, or I muſt have none. The little taſtes of this ſweetneſs which my thirſty ſoul hath had, do tell me that there is no other real joy. I feel that thou haſt made my mind to know thee, and I feel thou haſt made my heart to love thee, my tongue to praiſe thee, and all that I am and have to ſerve thee! And even in the panting languiſhing deſires and motions of my ſoul, I find that thou, and only thou, art its reſting place: and though Love do now but ſearch, and pray, and cry, and weep, and is reaching upward, but cannot reach, the glorious light, the bleſſed knowledge, the perfect love, for which it longeth; yet by its eye, its aim, its motions, its moans, its groans, I know its meaning, where it would be, and I know its end. My diſplaced ſoul will never be well, till it come near to thee, till it know thee better, till it love thee more. It loves it ſelf, and juſtifyeth that ſelf love, when it can love thee: it loaths it ſelf, and is weary of it ſelf as a lifeleſs burden, when it feels no pantings after thee. Wert thou to be found in the moſt ſolitary deſart, it would ſeek thee; or in the uttermoſt parts of the earth, it would make after thee: thy preſence makes a croud, a Church: thy converſe maketh a cloſet, or ſolitary wood or field, to be kin to the Angelical Chore. The creature were dead, if thou wert not its life; and ugly, if thou wert not its beauty; and inſignificant, if thou wert not its ſenſe. The ſoul is deformed, which is without thine Image; and lifeleſs, which liveth not in love to thee, if love be not its pulſe, and prayer, and praiſe, its conſtant breath: the Mind is unlearned which readeth not thy Name on all the world, and ſeeth not HOLINESS TO THE LORD engraven upon the face of every creature. He doteth that doubteth of thy Being or Perfections, and he dreameth who doth p. 459not live to thee. O let me have no other portion! no reaſon, no love, no life, but what is devoted to thee, employed on thee, and for thee here, and ſhall be perfected in thee, the only perfect final object, for evermore. Upon the holy Altar erected by thy Son, and by his hands, and his Mediation, I humbly devote and offer thee THIS HEART: O that I could ſay with greater feeling, This flaming, loving, longing, Heart! But the ſacred fire which muſt kindle on my ſacrifice, muſt come from thee; it will not elſe aſcend unto thee: let it conſume this droſs, ſo the nobler part may know its home. All that I can ſay to commend it to thine acceptance, is, that I hope it's waſh'd in precious bloud, and that there is ſomething in it that is thine own; it ſtill looketh towards thee, and groaneth to thee, and followeth after thee, and will be content with gold, and mirth, and honour, and ſuch inferiour fooleries no more: it lieth at thy doors, and will be entertain'd or periſh. Though alaſs, it loves thee not as it would, I boldly ſay, it longs to love thee, it loves to love thee; it ſeeks, it craves no greater bleſſedneſs than perfect endleſs mutual love: it is vowed to thee, even to thee alone; and will never take up with ſhadows more, but is reſolved to lie down in ſorrow and deſpair, if thou wilt not be its REST and JOY. It hateth it ſelf for loving thee no more; accounting no want, deformity, ſhame or pain ſo great and grievous a calamity.

For thee the Glorious Bleſſed GOD, it is that I come to Jeſus Chriſt. If he did not reconcile my guilty ſoul to thee; and did not teach it the heavenly art and work of Love, by the ſweet communications of thy love, he could be no Saviour for me. Thou art my only ultimate end; it is only a guide and way to thee that my anxious ſoul hath ſo much ſtudied: and none can teach me rightly to know thee, and to love thee, and to live to thee, but thy ſelf: it muſt be a Teacher ſent from thee, that muſt conduct me to thee. I have long looked round about me in the world, to ſee if there were a more lucid Region, from whence thy will and glory might be better ſeen, than that in which my lot is fallen: But no Traveller that I can ſpeak with, no Book which I have turn'd over, no Creature which I p. 460can ſee, doth tell me more than Jeſus Chriſt. I can find no way ſo ſuitable to my ſoul, no medicine ſo fitted to my miſery, no bellows ſo fit to kindle love, as faith in Chriſt, the Glaſs and Meſſenger of thy love. I ſee no doctrine ſo divine and heavenly, as bearing the image and ſuperſcription of God; nor any ſo fully confirmed and delivered by the atteſtation of thy own Omnipotency; nor any which ſo purely pleads thy cauſe, and calls the ſoul from ſelf and vanity, and condemns its ſin and purifieth it, and leadeth it directly unto thee; and though my former ignorance diſabled me to look back to the Ages paſt, and to ſee the methods of thy providence, and when I look into thy Word, diſabled me from ſeeing the beauteous methods of thy Truth; thou haſt given me a glimpſe of clearer light, which hath diſcovered the reaſons and methods of grace, which I then diſcerned not: and in the midſt of my moſt hideous temptations and perplexed thoughts, thou kepſt alive the root of faith, and kepſt alive the love to thee and unto Holineſs which it had kindled. Thou haſt mercifully given me the witneſs in my ſelf; not an unreaſonable perſwaſion in my mind, but that renewed nature, thoſe holy and heavenly deſires and delights, which ſure can come from none but thee. And O how much more have I perceived in many of thy ſervants, than in my ſelf! thou haſt caſt my lot among the ſouls whom Chriſt hath healed, I have daily converſed with thoſe whom he hath raiſed from the dead. I have ſeen the power of thy Goſpel upon ſinners: All the love that ever I perceived kindled towards thee, and all the true obedience that ever I ſaw performed to thee, hath been effected by the word of Jeſus Chriſt: how oft hath his Spirit helped me to pray! and how often haſt thou heard thoſe prayers! what pledges haſt thou given to my ſtaggering faith, in the words which prayer hath procured, both for my ſelf and many others? And if Confidence in Chriſt be yet deceit, muſt I not ſay that thou haſt deceived me? who I know canſt neither be deceived, or by any falſhood or ſeduction deceive.

On thee therefore, O my dear Redeemer, do I caſt and truſt this ſinful ſoul! with Thee and with thy holy Spirit p. 461I renew my Covenant; I know no other; I have no other; I can have no other Saviour but thy ſelf: To thee I deliver up this ſoul which thou haſt redeemed, not to be advanced to the wealth, and honours, and pleaſures of this world; but to be delivered from them, and to be healed of ſin, and brought to God; and to be ſaved from this preſent evil world, which is the portion of the ungodly and unbelievers: to be waſhed in thy Bloud, and illuminated, quickned, and confirmed by thy SPIRIT; and conducted in the ways of holineſs and love: and at laſt to be preſented juſtified and ſpotleſs to the Father of ſpirits, and poſſeſſed of the glory which thou haſt promiſed. O thou that haſt prepared ſo dear a medicine for the clenſing of polluted guilty ſouls, leave not this unworthy ſoul in its guilt, or in its pollution! O thou that knoweſt the Father, and his Will, and art neareſt to him, and moſt beloved of him, cauſe me in my degree to know the Father; acquaint me with ſo much of his will, as concerneth my duty, or my juſt encouragement: leave not my ſoul to groap in darkneſs, ſeeing thou art the Sun and Lord of Light. O heal my eſtranged thoughts of God! is he my light, and life, and all my hope? and muſt I dwell with him for ever? and yet ſhall I know him no better than thus? ſhall I learn no more that have ſuch a Teacher? and ſhall I get no nearer him, while I have a Saviour and a Head ſo near? O give my faith a clearer proſpect into that better world! and let me not be ſo much unacquainted with the place in which I muſt abide for ever! And as thou haſt prepared a Heaven for holy ſouls, prepare this too-unprepared ſoul for Heaven, which hath not long to ſtay on earth. And when at death I reſign it into thy hands, receive it as thine own, and finiſh the work which thou haſt begun, in placing it among the bleſſed Spirits, who are filled with the ſight and love of God. I truſt thee living; let me truſt thee dying, and never be aſhamed of my truſt.

And unto Thee, the Eternal Holy Spirit, proceeding from the Father and the Son, the Communicative LOVE, who condeſcendeſt to make Perfect the Elect of God, do I deliver up this dark imperfect ſoul, to be p. 462further renewed, confirmed and perfected, according to the holy Covenant. Refuſe not to bleſs it with thine indwelling and operations; quicken it with thy life; irradiate it by thy light; ſanctifie it by thy love; actuate it purely, powerfully and conſtantly by thy holy motions. And though the way of this thy ſacred influx be beyond the reach of humane apprehenſion; yet let me know the reality and ſaving power of it, by the happy effects. Thou art more to fouls, than ſouls to bodies, than light to eyes. O leave not my ſoul as a carrion deſtitute of thy life; nor its eyes as uſeleſs, deſtitute of thy light; nor leave it as a ſenſeleſs block without thy motion. The remembrance of what I was without thee, doth make me fear leſt thou ſhouldeſt with-hold thy grace. Alaſs, I feel, I daily feel that I am dead to all good, and all that's good is dead to me, if thou be not the life of all. Teachings and reproofs, mercies and corrections, yea, the Goſpel it ſelf, and all the livelieſt Books and Sermons, are dead to me, becauſe I am dead to them: yea, God is as no God to me, and Heaven as no Heaven, and Chriſt as no Chriſt, and the cleareſt evidences of Scripture verity are as no proofs at all, if thou repreſent them not with light and power to my ſoul: Even as all the glory of the world is as nothing to me, without the light by which it's ſeen. O thou that haſt begun, and given me thoſe heavenly intimations and deſires, which fleſh and bloud could never give me, ſuffer not my folly to quench theſe ſparks, nor this bruitiſh fleſh to prevail againſt thee, nor the powers of hell to ſtifle and kill ſuch a heavenly ſeed. O pardon that folly and wilfulneſs, which hath too often, too obdurately and too unthankfully ſtriven againſt thy grace; and depart not from an unkind and ſinful ſoul! I remember with grief and ſhame, how I wilfully bore down thy motions; puniſh it not with deſertion, and give me not over to my ſelf. Art thou not in Covenant with me, as my Sanctifier, and Confirmer, and Comforter? I never undertook to do theſe things for my ſelf; but I conſent that thou ſhouldeſt work them on me. As thou art the Agent and Advocate of Jeſus my Lord, O plead his cauſe p. 463effectually in my ſoul, againſt the ſuggeſtions of Satan and my unbelief; and finiſh his healing ſaving work; and let not the fleſh or world prevail. Be in me the reſident witneſs of my Lord, the Author of my Prayers, the Spirit of Adoption, the Seal of God, and the earneſt of mine inheritance. Let not my nights be ſo long, and my days ſo ſhort, nor ſin eclipſe thoſe beams, which have often illuminated my ſoul. Without thee, Books are ſenſeleſs ſcrawls, ſtudies are dreams, learning is a glow-worm, and wit is but wantonneſs, impertinency and folly. Tranſcribe thoſe ſacred precepts on my heart, which by thy dictates and inſpirations are recorded in thy holy word. I refuſe not thy help for tears and groans: but O ſhed abroad that love upon my heart, which may keep it in a continual life of love. And teach me the work which I muſt do in Heaven: refreſh my ſoul with the delights of holineſs, and the joys which ariſe from the believing hopes of the everlaſting Joys: Exerciſe my heart and tongue in the holy praiſes of my Lord. Strengthen me in ſufferings; and conquer the terrors of death and hell. Make me the more heavenly, by how much the faſter I am haſtening to heaven: and let my laſt thoughts, words and works on earth, be likeſt to thoſe which ſhall be my firſt in the ſtate of glorious immortality; where the Kingdom is delivered up to the Father, and GOD will for ever be All, and In all: of whom, and through whom, and to whom are all things, To whom be glory for ever. Amen.