The Reasons of the Christian Religion Part 1, Part 2 · Chapter 6

The Reasons of the Christian Religion Part 1 · Part 2 · Chapter 6

p. 258CHAP. VI. Of the WITNESS of JESƲS CHRIST, or the demonſtrative Evidence of his Verity and Authority.

Q. Unde probamus libros Religionis noſtrae divina eſſe in ſpiratione conſcriptos? R. Ex multis, quorum primum eſt ipſius Scripturae veritas: deinde ordo rerum, conſonantia praeceptorum, modus locutionis fine ambitu, puritaſque verborum. Additur conſcribentium & praedicantium qualitas, quod divina homines, excelſa vates, infacundi ſubtilia, non niſi divino repleti ſpiritu tradidiſſent. Tum praedicationis virtus, quam dum praedicaretur (licet à paucis deſpectis) obtinuit. Accedunt his rectificatio contrariorum, ut Sybillarum vel Philoſophorum; expulſio adverſariorum, utilitas conſequentium, exitus eorum quae per acceptationes & figuras & praedictiones, quae praedicta ſunt ad poſtremum; miracula jugiter facta, donee Scriptura ipſa ſuſciperetur à gentibus. De qua hoc nunc ad proximum miraculum ſufficit, quod ab omnibus ſuſcepta cognoſcitur. Junilius African, de part. div. Leg. l. 2. c. 29.THough all that is ſaid may be a reaſonable preparative to faith, it is more cogent evidence which is neceſſary to p. 259convince us, that Jeſus Chriſt is the Saviour of the world. That a man appearing like one of us, is the Eternal Word of God incarnate, is a thing which no man is bound to believe, without very ſound evidence to prove it. God hath made Reaſon eſſential to our Nature: it is not our weakneſs, but our natural excellency, and his Image on our nature. Therefore he never called us to renounce it, and to lay it by: for we have no way to know Principles, but by an Intellectual diſcerning them in their proper Evidence: and no way to know concluſions by, but by a rational diſcerning their neceſſary connexion to thoſe principles. If God would have us know without reaſon, he would not have made us reaſonable creatures: man hath no way of mental diſcerning or knowledge, but by underſtanding things in their proper evidence: to know without this, were to know without knowledge. Faith is an act or ſpecies of knowledge, it is ſo far from being contrary to reaſon, that it is but an act of cleared elevated reaſon: it is not an act of immediate intuition of God or Jeſus Chriſt himſelf; but a knowledge of the truth by the divine evidence of its certainty: they that wrangle againſt us, for giving reaſon for our Religion, ſeem to tell us, that they have none for their own; or elſe reprehend us for being men. If they had to do with them, who make God to be but the Prime Reaſon, would they ſay that Faith is ſomething above Reaſon, and therefore ſomething above God? I believe that our Reaſon or Intellection is far from being univocally the ſame thing with God's: but I believe that God is Intellection, Reaſon or Wiſdom eminenter, though not formaliter: and that though the name be firſt uſed, to ſignifie the lower derivative Reaſon of many, yet we have no higher to expreſs the Wiſdom of God by, nor better notion to apprehend it by, than this which is its Image. I conclude therefore, that

§. 1. The Chriſtian Religion muſt be the moſt Rational in the world, or that which hath the ſoundeſt reaſon for it, if it be the trueſt. And the proof of it muſt be, by producing the evidences of its truth.

§. 2. The evidence which Faith requireth is properly called Evidence of credibility.

§. 3. When we ſpeak of Humane Faith, as ſuch, Credibility p. 260is ſomewhat ſhort of proper Certainty: but when we ſpeak of Divine Faith, (or a Belief of God) evidence of Credibility is evidence of Certainty.

§. 4. The great Witneſs of Jeſus Chriſt, or the demonſtrative Evidence of his Verity and Authority, was The HOLY SPIRIT.

§. 5. The Word or Doctrin of Jeſus Chriſt, hath four ſeveral infallible teſtimonies of God's Spirit, which (though each of them alone is convincing, yet) all together make up this one great Evidence: that is, 1. Antecedently. 2. Conſtitutively or Inherently. 3. Concomitantly, and 4. Subſequently: of which I ſhall ſpeak in courſe.

§. 6.1. Antecedently the Spirit of Prophecy, was a Witneſs to Jeſus Chriſt.

Under which I comprehend the prediction alſo of Types: He that was many hundred years before (yea,Heb. 10.15. 1 Pet. 1.10. 2 Pet. 1.19, 20Heb 10:151 Pet 1:102 Pet 1:192 Pet 1:20 from age to age) fore-told to come as the Meſſiah or Saviour, by Divine prediction of Promiſes, Propheſies and Types, is certainly the true Meſſiah our Saviour: But Jeſus Chriſt was ſo foretold: Ergo.—

1. For Promiſes and Propheſies, Gen. 3.15. preſently after the Fall of Adam, God ſaid, [I will put enmity between thee and the woman, and between thy ſeed and her ſeed: it ſhall bruiſe thy head, and thou ſhalt bruiſe his heel.] As it is certain that it was Satan principally, and the Serpent but inſtrumentally, that is ſpoken of as the deceiver of Eve; ſo it is as plain, that it was Satan and his wicked followers principally, and the Serpent and its ſeed only as the inſtruments, that are here meant in the condemnation. And that it is the ſeed of the woman, by an excellency ſo called, that is primarily here meant, (and under him her natural ſeed ſecondarily) is proved not only by the Hebrew Maſculine Gender, but by the fulfilling of this Promiſe in the Expoſitory effects, and in other Promiſes to the like effect. The reſt of the Promiſes and Propheſies to this purpoſe are ſo many, that to recite them all would ſwell the Book too big; and therefore I muſt ſuppoſe, that the Reader peruſing the Sacred Scripture it ſelf,Lege Diſputationem Gregentii cum Herbano Judeo. will acquaint himſelf with them there: only a few I ſhall repeat.

Gen. 22.18. In thy ſeed ſhall all the Nations of the earth be bleſſed.

p. 261Gen. 49.10. The Scepter ſhall not depart from Judah, nor a Law-giver from between his feet, until Shiloh come.

The whole ſecond Pſalm is a Prophecy of the Kingdom of Chriſt: Why do the heathen rage, and the people imagine a vain thing: The Kings of the earth ſet themſelves, and the Rulers take counſel together againſt the Lord, and againſt his Annointed, &c. Yet have I ſet my King upon my holy hill of Sion. I will declare the decree, the Lord hath ſaid unto me, Thou art my Son, this day have I begotten thee: Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion. Be wiſe therefore, O ye Kings, be learned, ye Judges of the earth: ſerve the Lord with fear, and rejoyce with trembling. Kiſs the Son leſt he be angry, and ye periſh, &c.

Pſal. 16.10. For thou wilt not leave my ſoul in hell, neither wilt thou ſuffer thine holy one to ſee corruption.

Pſal. 22.16, 17, 18. Dogs have compaſſed me: the aſſembly of the wicked have encloſed me: they pierced my hands and my feet: I may tell all my bones: they look and ſtare upon me: they part my garments among them, and caſt lots upon my veſture.

Pſal. 69.21. They gave me alſo gall for my meat, and in my thirſt they gave me vinegar to drink.

Iſa. 53. Who hath believed our report▪ and to whom is the arm of the Lord revealed? for he ſhall grow up before him as a tender plant, and as a root out of a dry ground; he hath no form nor comelineſs; and when we ſhall ſee him, there is no beauty that we ſhould deſire him: He is deſpiſed and rejected of men, a man of ſorrows and acquainted with grief; and we hid as it were our faces from him: he was deſpiſed, and we eſteemed him not. Surely he hath born our griefs, and carried our ſorrows; yet we did eſteem him ſtricken, ſmitten of God, and afflicted. But he was wounded for our tranſgreſſions, he was bruiſed for our iniquities, the chaſtiſement of our peace was upon him, and with his ſtripes we are healed. All we like ſheep have gone aſtray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. He was oppreſſed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the ſlaughter, and as a ſheep before the ſhearers is dumb, ſo he opened not his mouth. He was taken from priſon, and from judgment, and who ſhall declare his generation. For p. 262he was cut off out of the land of the living, for the tranſgreſſion of my people was he ſtricken: and he made his grave with the wicked, and with the rich in his death; becauſe he had done no violence, nor was any deceit in his mouth. Yet it pleaſed the Lord to bruiſe him, he hath put him to grief. When thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed, he ſhall prolong his days, and the pleaſure of the Lord ſhall proſper in his hand. He ſhall ſee of the travel of his ſoul, and ſhall be ſatisfied▪ by his knowledge ſhall my righteous ſervant juſtifie many, for he ſhall bear their iniquities. Therefore will I divide him a portion with the great, and he ſhall divide the ſpoil with the ſtrong: becauſe he hath poured out his ſoul unto death, and he was numbred with the tranſgreſſors, and he bare the ſin of many, and made interceſſion for the tranſgreſſors.

Iſa. 9.6. For unto us a Child is born, unto us a Son is given: and the government ſhall be upon his ſhoulders: and his Name ſhall be called Wonderful, Counſellor, The mighty God, The Everlaſting Father, the Prince of Peace: of the increaſe of his government and peace there ſhall be no end, upon the Throne of David, and upon his Kingdom, to order it, and to ſtabliſh it with judgement and with juſtice, from henceforth even for ever. The zeal of the Lord of hoſts will perform this.

Iſa. 7.14. Behold a Virgin ſhall conceive and bear a Son, and ſhall call his name Immanuel.

Dan. 9.24, &c. Seventy weeks are determined upon thy people, and upon thy holy City, to finiſh the tranſgreſſion, and to make an end of ſins, and to make reconciliation for iniquity, and to bring in everlaſting righteouſneſs, and to ſeal up the Viſion and Prophecy, and to annoint the moſt Holy. Know therefore and underſtand, that from the going forth of the commandment to reſtore and to build Jeruſalem, unto the Meſſiah the Prince, ſhall be ſeven weeks and threeſcore and two weeks; the ſtreet ſhall be built, and the wall even in troublous times. And after threeſcore and two weeks ſhall Meſſiah be cut off, but not for himſelf. And the people of the Prince that ſhall come, ſhall deſtroy the City, and the Sanctuary, and the end thereof ſhall be with a floud, and unto the end of the war deſolations are determined. And he ſhall confirm the Covenant with many for one week: and in the midſt of the week he ſhall cauſe the ſacrifice and the oblation to ceaſe, and for the over-ſpreading of p. 263abomination he ſhall make it deſolate, even until the conſummation, and that determined be poured upon the deſolate.

Mal. 3.1, 2, 3. Behold I will ſend my meſſenger, and he ſhall prepare the way before me; and the Lord whom ye ſeek ſhall ſuddenly come to his Temple, even the Meſſenger of the Covenant whom ye delight in; behold, he ſhall come, ſaith the Lord of hoſts: But who may abide the day of his coming, and who ſhall ſtand when he appeareth? For he is like a Refiners fire, and like Fullers ſope, and he ſhall ſit as a refiner and purifier of ſilver, &c.

I omit the reſt to avoid prolixity. There is ſcarce any paſſage of the Birth, Life, Sufferings, Death, Reſurrection, Aſcenſion or Glory of our Saviour, which are not particularly propheſied of in the Old Teſtament; but nothing ſo copiouſly as his Righteouſneſs and his Kingdom. The Propheſie of Iſaiah is full of ſuch, and is but a Prophetical Goſpel.

To theſe muſt be adjoyned the Prophetical Types, even the typical Perſons, and the typical Ordinances and Actions. It would be too long to open, how his ſufferings from the malignant world was typified in the Death of Abel, and the attempted oblation of Iſaac, and the ſelling of Joſeph. And his work of Salvation, in Noah, and his preſerved Ark and Family: And his Paternity as to Believers, in Abraham: And his Kingly conduct and deliverance of the Church, by Moſes and his deliverance of the Iſraelites from Egypt, and conduct of them in the Wilderneſs; and by Joſhua's victorious bringing them into the Land of Promiſe: His Reign and Kingdom by David, and his building of the Church by Solomon, and his Prieſthood by Aaron and his Succeſſors, &c.

And it would take up a juſt volume to open all the typical Ordinances and Actions, which prefigured Chriſt:See Whately on the Types, and Lud. Crocii Epicriſ. and moſt largely Micrelius's Judas, or ſecond Part of his Book againſt Infidels. from the inſtitution of Circumciſion, and the Paſſover or Paſchal Lamb, to the end of all the Moſaical Ceremonies, Chriſt is the ſignification and the end of all. I will only crave your conſideration of the cuſtom of Sacrificing in the general: it came into the world immediately upon mans ſin: we find Cain and Abel, the two firſt perſons born into the world, employed in it. From thence to this day it hath continued (in doctrin, though the practice be reſtrained) with the Jews: it was no peculiar Ceremony of their Law, but hath p. 264been commonly exerciſed by almoſt all Nations through the world, both Greeks, Romans and Barbarians. And it yet continueth in moſt countries of the Heathens, where the Doctrin of Chriſt hath not aboliſhed it, as it hath done both with the Chriſtians and Mahometans. (For the Mahometans borrow the confeſſion of one God, and the rejection of Idols and Sacrifices originally from the Chriſtians.) Now I muſt confeſs, that I am not able to ſatisfie my ſelf of the original and univerſality of the cuſtom of Sacrificing, upon any reaſons, but thoſe of the Chriſtians: either it was a prophetical promiſſory inſtitution of God himſelf, to lapſed Adam, to point him to a Saviour, the ſecond Adam; or elſe it muſt be from the Law of Nature, or elſe it is from ſome other poſitive Inſtitution, or elſe it muſt be an univerſal Errour. There can no fifth way that is probable be imagined. And, 1. I am not able to ſee that the meer Light or Law of Nature ſhould be the original cauſe; for then it would be all mens duty ſtill: and what reaſon can Nature give us to judge, that God is delighted in the bloud and pain of the innocent bruits? or that the killing and offering of them ſhould be any ſatisfaction to his juſtice for our ſins, or any rational means to avert his judgments, or procure our forgiveneſs? If it be ſaid that [It was but a ceremonial confeſſion, that we our ſelves deſerve death, as that creature ſuffered it] I anſwer, Confeſſion is indeed due from us by the Law of Nature; but the queſtion is, of the killing of the poor beaſts, and offering them in ſacrifice. If the exerciſe of our own penitence by confeſſion were all, that might be done as well without the creatures bloud and death. What is it that this addeth to a penitent confeſſion? and why was the oblation to God contained in the Sacrifice? If you ſay, that the life of bruits is not ſo regardable, but that we take it away for our daily food; I anſwer, Its true, that it is allowed us for the maintenance of our lives; but yet it is not to be caſt away in vain, nor is God to be repreſented as one that doth delight in bloud: And the common ſenſe of all the world in their ſacrificing hath been, that beſides the confeſſion of their own deſert, there is ſomewhat in it to appeaſe God's diſpleaſure; and none that I ever read of did take it for a meer confeſſing ſign or action. If it be ſaid, that they did it to ſignifie their p. 265homage to God; I anſwer, Why then did they not offer him only the living creature rather than the dead? all took it to be a propitiatory action. And if there had been an aptitude in this ſign to betoken our penitent confeſſion only, yet when God knoweth our confeſſions as well without it, and when the tongue is made the natural inſtrument to expreſs the mind, and there are variety of other ſigns, it is incredible that all the world ſhould ever (even ſo early) hit upon this one ſtrange way of expreſſion, without ſome ſpecial revelation or command of God.

2. And it cannot be ſaid with any credibility, that God made any other revelation of his will, to the world for Sacrificing, beſide what is made in Nature, and in holy Scripture: for who ever dreamt of ſuch a thing? or hath delivered us any ſuch revelation, and told us when, and to whom, and how it was made?

3. And it is not credible that it was taken up erroneouſly by all the world, as their vices or ſuperſtitions are: for though it is paſt queſtion that error hath cauſed the abuſe of it through the world, yet for the thing it ſelf there is no probability of ſuch an original. For what can we imagin ſhould induce men to it, and make all Nations (how various ſoever their Idols are) to agree in this way of worſhipping and propitiating them? There is nothing of ſenſuality in it, that by gratifying a luſt of the fleſh, might have ſuch an univerſal effect? And it muſt be ſome univerſal Light, or ſome univerſal Luſt or Intereſt, that muſt cauſe ſuch an univerſal concord. Nay, on the contrary you ſhall find that Tradition, and the cuſtom of their Fore-fathers, is the common argument pleaded for ſacrificing through all the world, even in the Ancients Hiſtorical reports of it.

4. Therefore it remaineth, very probable at leaſt, that they received it indeed by tradition from their fore-fathers: and that could be from none originally but the univerſal progenitor of mankind, who was capable of conveying it to all his poſterity, (for no Hiſtory mentioneth any later original nor could any later than Adam or Noah have made it ſo univerſal.) And no man can imagine why God ſhould inſtitute it, if it were not to intimate the tranſlating of our puniſhment into our Redeemer, and to point us to the great Sacrifice p. 266which is truly propitiatory, and is the great demonſtration of his Juſtice, who in Mercy doth forgive.

§. 7. II. The ſecond Witneſs of the Spirit, which is inherent and conſtitutive to the Goſpel of Chriſt, is that image of God, the unimitable character of Divinity, which by the holy Spirit is put into the doctrin of Chriſt, as the very life or ſoul of it, (together with the ſame on the pattern of his own life.)

1. On Chriſt himſelf, the unimitable Image of God in his Perfection, is a teſtimony of his veracity: (which I aſcribe to the holy Spirit, as the ultimate Operator in the Trinity, even that holy Spirit by which he was conceived, and which fell upon him at his Baptiſm, and which, Matth. 12. his enemies did blaſpheme) Many men have ſo lived, that no notable ſin of commiſſion hath been found or obſerved in them by the world at a diſtance. But the moſt vertuous, except Chriſt, was never without diſcernable infirmities, and ſins of omiſſion. No man ever convicted him of any ſin, either in word or deed; His obedience to the Law of God was every way perfect, He was the moſt excellent Repreſentative of the Divine Perfections:All Chriſtians agree in the main Doctrins of a holy life. Leg. Marc. Eremit. de Lege Spirituali, & Dorothei Doctrinas, & Benedicti Inſtrumenta virtutum, Macarii Homil. Heſychii Presb. ad Theodul. Centuriae; Tho. Kempiſ. & Thauleri opera; and of the later true Papiſts, Sales Introduction to a devout life, Benedicti de Benedict. Regul. Barbanſon, de Amore Dei: Parſons of Reſolution, Creſſy's Sancta Sophia, &c. And among the Proteſtants, the number of holy Treatiſes is ſo great, that I ſhall not name any in ſo numerous a Treaſury: So that however the ſpirit of contention cauſeth many of them to over-look the good that is in one another, and aggravate the evil, yet Holineſs is the Doctrin of all the Chriſtians in the world, and the practice of all that are ſincere: And while the Sects and Hypocrites do rail at one another, yet in all they ſpeak againſt ſin. I have oft thought, Why is it that as Chriſtians, man live together in love; but as Parties, when they come to the intereſt of their Sects, they hate, revile and perſecute one another? And I anſwer it, Becauſe as Chriſtians they give no cauſe of hatred to each other; but as Sects and Parties, they leave God's way, and ſhew their ſelfiſhneſs and loathſome faults, and are enclined to injure one another, and ſo do again ſuffer by thoſe whom they have injured. But the Wiſdom from above is pure and peaceable, &c. Leg. etiam Thaleſſi Centuriae, & Nili Paraeneſis. The Omnipotency of God appeared in his Miracles; The Wiſdom of God in his holy Doctrin; and the Love of God in his matchleſs expreſſions of Love, and in all the Holineſs of his life. He was ſo far from pride, worldlineſs, ſenſuality, malice, impatiency, or any ſin, that the world had never ſuch a pattern of ſelf-denial, humility, contempt of all the wealth and honours of the world, charity, meekneſs, patience, &c. as in him. He obeyed his Father to the death. He healed mens bodies, and ſhewed his pity to their ſouls, and opened the way of life even to his p. 267enemies: He inſtructed the ignorant, and preached repentance to the impenitent, and ſuffered patiently the unthankful requitals of them that rendred him evil for good. He endured patiently to be reviled, ſcorned, buffeted, ſpit upon, crowned with thorns, nailed to a croſs, and put to death; and this upon the falſe accuſation and imputation of being an evil doer: In a word, He was perfect, and ſinleſs, and manifeſted firſt all that obedience and holineſs in his life, which he put into his Laws, and preſcribed unto others: And ſuch Perfection is inſeparable from Veracity.

Obj. How know we what faults he might have, which come not to our knowledge?

Anſw. 1. You may ſee by his enemies accuſations, partly what he was free from, when you ſee all that malice could invent to charge him with. 2. If the Narrative of his Life in the Goſpel have that evident proof, which I ſhall anon produce, there can remain no doubt of the perfect holineſs and innocency of Chriſt in his Perſon and his Life.

Object. We find him accuſed of many crimes, as of being a gluttonous perſon, and a Wine-bibber; of blaſphemy, and impiety, and treaſon.

Anſw. The very accuſations are ſuch as ſhew their falſhood, and his innocency. He is called a gluttonous perſon, and a Wine-bibber, becauſe he did eat and drink as other men in temperance and ſobriety, and did not tie himſelf to a wilderneſs life of auſterity, in total abſtinence from common meats and wine, as John Baptiſt did, and as they thought he that profeſſed extraordinary ſanctity ſhould have done. They accuſed him of eating with publicans and ſinners, becauſe he went to them as a Phyſician to heal their ſouls, and lived a ſociable charitable life, and did not obſerve the Laws of proud Phariſaical ſeparation. They accuſed him of blaſphemy and treaſon, for ſaying the truth, that he was the Son of God, and the King of Iſrael: And of impiety, for talking of pulling down the Temple, when he did but propheſie of his own death and reſurrection. And this was all that malice had to ſay.

Object. He carried himſelf contemptuouſly to Magiſtrates: He called Herod the King, [That Fox] The Scribes and Phariſees he railed at, and called them hypocrites, painted ſepulchres, p. 268a generation of vipers, &c. When he was called to anſwer whether they ſhould pay tribute to Ceſar, he doth but put off the reſolution by ambiguity, inſtead of an open exhorting them to obedience, and ſaith, [Give to Caeſar the things that are Caeſars.] And when he was called to for tribute for him, he payeth it but as a way to avoid offence, having pleaded firſt his own immunity.

Anſw. 1. His ſpeeches of Herod and the Scribes and Phariſees are not revilings, but a free and juſt reprehenſion of their ſin: which being done by God's commiſsion, and in his Name, and for his cauſe, is no more to be called reviling, than an arreſt of a Felon or Traitor in the Kings name, or an accuſation put in againſt him for his crimes, ſhould be ſo called. God will not forbear damning impenitent rebels, though they call it cruelty; nor will he forbear the reprehenſion and ſhaming of their villanies, though they call it railing; nor will he flatter proud rebellious duſt, though they call flattery a neceſſary civility; nor will he give leave to his Meſſengers to leave ſin in honour, and to let the proud do what their liſt, and quietly damn themſelves and others, without plain reproof, though it be called unreverent ſawcineſs or ſedition. 2. And he that conſidereth how little Title Caeſar had to the Kingdom of the Jews, and that the ſword alone is a better proof of force and ſtrength, than of Authority, and is a Plea which an Uſurper may have on his ſide, will rather praiſe the ſubmiſſion and peaceableneſs of Chriſt, than blame him as diſloyal. But for the doctrin of Obedience in general, who hath ever taught it more plainly and preſſingly, than Chriſt and his Apoſtles?

2. The Goſpel or doctrin of Chriſt it ſelf alſo, hath the very Image and Superſcription of God, I will not ſay, imprinted on it, for that is too little, but intrinſecally animating and conſtituting it, which is apparent in the Matter, and the Method, and the Stile.

1. The Matter and Deſign containeth the moſt wonderful expreſsion of the Wiſdom of God, that ever was made to man on earth. All is myſterious, yet admirably fit, conſiſtent and congruous, as is before declared. That a world which is viſibly and undeniably fallen into wickedneſs: and miſery, ſhould have a Redeemer, Saviour and Mediator towards p. 269God! That he ſhould be one that is near enough to God and unto us, and hath the nature of both: that he ſhould be the ſecond Adam, the Root of the Redeemed and Regenerate: that God ſhould give all mercy from himſelf, from his own bounty and fulneſs, and not as unwilling be perſwaded to it by another; and therefore that the Redeemer be not any Angel or intermediate perſon, but God himſelf: that thus God come nearer unto man, who is revolted from him, to draw up man again to Him: that he loſe not the world, and yet do not violate his governing Juſtice: that he be ſo merciful, as not to be unrighteous, nor permit his Laws and Government to be deſpiſed; and yet ſo juſt, as to ſave the penitent renewed ſouls: that he give man a new Law and conditions of ſalvation, ſuitable to his lapſed guilty ſtate; and leave him not under a Law and conditions, which were fitted to the innocent: that he revealed himſelf to the apoſtate world in that way, which only is fit for their recovery, that is, in his admirable love and goodneſs, that ſo love might win our love, and attract thoſe hearts, which under guilt and the terrors of condemning juſtice would never have been brought to love him: that guilty ſouls have ſuch evidence of God's reconciliation to encourage them, to expect his pardon, and to come to him with joy and boldneſs in their addreſſes; having a Mediator to truſt in,Cum Dominus pelam dicit, [Ego n medio veſtri ſum, ſicut qui miniſtrat] quis adeo ſaevus aut mentis inop. eſt, ut omnem n…ox faſtum & ambitionem non reſpuat? Cui univerſa ſancta, men…coue & ratione praedita creatura, cultum & miniſterium defert, quique eadem prorſus cum Deo Patie Majeſtate & poteſtate pollet, is Miniſtri perſona ſumpt…, diſcipulorum pedes lavat. T…tus Boſtrenſo, in Luc. cap. 21.Luke 21 and his Sacrifice, Merits, and acceptable Name, to plead with God: that Juſtice and Mercy are ſo admirably conjoyned in theſe effects: that Satan, and the world, and death, ſhould be ſo conquered, in a ſuffering way, and man have ſo perfect a pattern to imitate, for ſelf-denial, humility, contempt of honour, wealth and life, and exact obedience, and reſignation to the will of God, with perfect love to God and man: that the world ſhould be under ſuch an univerſal Adminiſtrator, and the Church be all united in ſuch a Head; and have one in their nature that hath riſen from the dead, to be in poſſeſſion of the glory which they are going to, and thence to ſend down his Spirit to ſanctifie them, and fit them for Heaven; and afterward to be their Judge, and to receive them unto bleſſedneſs: and that ſinners now be not condemned meerly for want of innocency, but for rejecting the grace and mercy which would have ſaved them: that we p. 270have all this taught us by a Meſſenger from Heaven,Diligens Lector intelliget unam faciem eſſe Eloquiorum Sacrorum; cum diſtincte conſiderabit, quid ſit admonitio, quid ſit preceptum, quid prohibitio, quid remiſſio; & haec nec ſe invicem impugnare, nec à ſeipſis diſtare; ſed in omnibus ſanitatis remed um moderare. Hildebert. Canoman. Epiſt. 83. argum. and a perfect rule of life delivered to us by him, and all this ſealed by a Divine atteſtation: that this doctrin is ſuited to the capacity of the weakeſt, and yet ſo myſterious as to exerciſe the ſtrongeſt wits: and is delivered to us, not by an impoſing force, but by the exhortations and perſwaſions of men like our ſelves, commiſſioned to open the evidences of truth and neceſſity in the Goſpel: All this is no leſs than the Image and wonderful effect of the Wiſdom of God.

And his Goodneſs and Love is as reſplendent in it all: for this is the effect of the whole deſign, to ſet up a Glaſs in the work of our Redemption, in which God's Love and Goodneſs ſhould be as wonderfully repreſented to mankind, as his Power was in the works of Creation. Here ſinful man is ſaved by a means which he never thought of or deſired: he is fetch'd up from the gates of hell; redeemed from the Sentence of the righteous violated Law of God, and the execution of his Juſtice: The Eternal Word ſo condeſcendeth to man in the aſſumption of our nature, as that the greatneſs of the love and mercy, incomprehenſible to man, becomes the greateſt difficulty to our belief. He revealeth to us the things of the world above, and bringeth life and immortality to light: He dwelleth with men; He converſeth with the meaneſt: He preacheth the glad tidings of Salvation to the world: He refuſeth not ſuch familiarity with the pooreſt or the worſt, as is needful to their cure: He ſpendeth his time in doing good, and healing all manner of bodily diſeaſes: He refuſeth the honours and riches of the world, and the pleaſures of the fleſh, to work out our ſalvation: He beareth the ingratitude and abuſe of ſinners, and endureth to be ſcorned, buffeted, ſpit upon, tormented and crucified by thoſe, to whom he had done no greater wrong than to ſeek their ſalvation: He maketh himſelf a Sacrifice for ſin, to ſhew the world what ſin deſerved, and to ſave them from the deſerved puniſhment. God had at firſt decreed and declared, that death ſhould be the puniſhment of ſin: and Satan had maliciouſly drawn man to it, by contradicting this threatning of God, and making man believe that God would falſifie his word, and that he did envy man the felicity of his advancement to be liker God in knowledge: And now p. 271Chriſt will firſt juſtifie the truth and righteouſneſs of God, and will demonſtrate himſelf by dying in our ſtead, that death is indeed the wages of ſin; and will ſhew the world, that God is ſo far from envying their felicity, that he will purchaſe it at the deareſt rate, and deliver them freely from the miſery which ſin and Sathan had involved them in. Thus Enemies are reconciled by the ſufferings of him whom they offended; even by his ſufferings in the fleſh, whoſe Godhead could not ſuffer; and by his death as Man, who as God was moſt immortal. As ſoon as he was riſen, he firſt appear'd to a Woman, who had been a ſinner, and ſent her as his firſt meſſenger with words of love and comfort to his diſconſolate Diſciples, who had but lately ſinfully forſaken him: He giveth them no upbraiding words, but meltingly ſaith to her, [Go to my brethren, and ſay unto them, Joh. 20.17.John 20:17I aſcend unto my Father, and your Father, to my God and your God.] He after this familiarly converſeth with them, and inſtructeth them in the things concerning the Kingdom of God. He maketh an Ʋniverſal Pardon or Act of Oblivion in a Covenant of Grace, for all the world, that will not reject it; and appointeth Meſſengers to preach it unto all;Duo, ſine pluribus, faciunt hominem ſanctum, viz. Cognitio & Amor: hoc eſt, Cognitio Veritatis, & Amor bonitatis. Sed ad cognitionem Dei qui eſt Veritas, non pote, venire, niſi per cognitionem tui…ipſius: nec ad amorem Dei qui eſt bonitas, niſi per amorem proximi tui. Ad cognitionem tui-ipſius potes pervenire per frequentem meditationem: ad cognitionem Dei per puram contemplationem. Edmund. Cantuar. Specul. Eccleſ. cap. 3. vid. plura. c. 29. &c.Eccl 3 and what ever pains or ſuffering it coſt them, to go through all with patience and alacrity, and to ſtick at nothing for the ſaving of mens ſouls. He gave the holy Spirit miraculouſly to them, to enable them to carry on this work; and to leave upon record to the world, the infallible narrative of his Life and Doctrine: His Goſpel is filled up with matter of conſolation, with the promiſes of mercy, pardon and ſalvation, the deſcription of the priviledges of holy Souls, juſtification, adoption, peace and joy: and finally, He governeth and defendeth his Church, and pleadeth our cauſe, and ſecureth our intereſt in Heaven, according to the promiſes of this his word. Thus is the Goſpel the very Image of the Wiſdom and Goodneſs of God. And ſuch a Doctrin from ſuch a Perſon muſt needs be Divine.

2. And the Method and Style of it is moſt excellent, becauſe moſt ſuitable to its holy ends: not with the excellency of frothy wit, which is but to expreſs a wanton fancy, and pleaſe the ears of aery perſons, who play with words, when they ſhould cloſe with wiſdom and heavenly light: (ſuch p. 272excellency of ſpeech muſt receive its eſtimate by its uſe and end:) But as the end is moſt Divine, ſo the light that ſhineth in the Goſpel is Heavenly and Divine: the Method of the Books themſelves is various, according to the time and occaſions of their writing, (the objections againſt them are to be anſwered by themſelves anon): But the Method of the whole Doctrin of Chriſtianity ſet together, is the moſt admirable and perfect in the world; beginning with God in Unity of Eſſence, proceeding to his Trinity of Eſſential Active Principles, and of Perſons, and ſo to his Trinity of Works, Creation, Redemption and Regeneration, and of Relations of God and Man accordingly, and to the ſecond Trinity of Relations, as he is our Owner, Ruler and Chief Good: And hence it brancheth it ſelf into a multitude of benefits flowing from all theſe Relations of God to Man, and a multitude of anſwerable duties flowing from our Correlations to God, and all in perfect method, twiſted and inoculated into each other, making a kind of cirulation between Mercies and Duties, as in mans body there is of the arterial and venal bloud and ſpirits, till in the iſſue, as all Mercy came from God, and Duty ſubordinately from man, ſo Mercy and Duty do terminate in the Everlaſting Pleaſure of God ultimately, and man ſubordinately, in that mutual love which is here begun, and there is perfected. This method you may ſomewhat perceive in the deſcription of the Chriſtian Religion, before laid down.

3. And the ſtyle alſo is ſuited to the end and matter: not to the pleaſing of curious ears, but to the declaring of heavenly myſteries: not to the conceits of Logicians, who have put their underſtandings into the fetters of their own ill-deviſed notions, and expect that all men that will be accounted wiſe, ſhould uſe the ſame notions which they have thus deviſed, and about which they are utterly diſagreed among themſelves: But in a Language ſuitable both to the ſubject, and to the world of perſons to whom this word is ſent, who are commonly ignorant, and unlearned, and dull: That being the beſt Phyſick which is moſt ſuitable to the Patients temper and diſeaſe. And though the particular Writers of the Sacred Scriptures have their ſeveral Styles, yet is there in them all in common a Style which is p. 273ſpiritual, powerfull and divine; which beareth its teſtimony proportionably of that Spirit, which is the common Author in them all: (But of this more among the Difficulties and Objections anon.)

But for the diſcerning of all this Image of God in the Doctrine of Jeſus Chriſt, Reaſon will allow me to expect theſe neceſſary qualifications in him that muſt diſcern it: 1. That before he come to ſupernatural Revelations, he be not unacquainted with thoſe natural Revelations, which are antecedent, and ſhould be foreknown (as I have in this book explained them with their evidence): For there is no coming to the higheſt ſtep of the Ladder, without beginning at the loweſt: Men ignorant of things knowable, by Natural Reaſon, are unprepared for higher things. 2. It is reaſonably expected that he be one that is not treacherous and falſe to thoſe Natural Truths which he hath received: For how can he be expected to be impartial and faithfull in ſeeking after more Truth, who is unfaithfull to that which he is convinced of? or that he ſhould receive that Truth which he doth not yet know, who is falſe to that which he already knoweth? Or that he ſhould diſcern the evidence of extraordinary Revelation, who oppoſeth with enmity the ordinary light or Law of Nature? Or that God ſhould vouchſafe his further light and conduct to that Man, who willfully ſinneth againſt him, in deſpight of all his former teachings? 3. It is requiſite that he be one that is not a ſtranger to himſelf, but acquainted with the caſe of his heart and life, and know his ſins, and his corrupt inclinations, and that guilt, and diſorder, and miſery, in which his need of mercy doth conſiſt: For he is no fit Judge of the Preſcripts of his Phyſician, who knoweth not his own diſeaſe and temperature. But of this more anon.

§. 8. III. The third way of the Spirits witneſs to Jeſus Chriſt, is Concomitantly, by the miraculous gifts and works of Himſelf, and his Diſciples; which are a cogent Evidence of Gods atteſtation to the truth of his Doctrine.

§. 9. By the Miracles of Chriſt I mean, 1. His miraculous actions upon others: 2. His miracles in his Death and Reſurrection: 3. His predictions.

The appearance of the Angel to Zachary, and his dumbneſs, p. 274his Propheſie and Elizabeth's, with the Angels appearance to Mary, the Angels appearance and Evangelizing to the Shepherds; the Propheſie of Simeon and of Anna, the Star and the teſtimony of the wiſe Men of the Eaſt, the teſtimony of John Baptiſt, that Chriſt ſhould baptize with the Holy Ghoſt, and with Fire, and that he was the Lamb of God that taketh away the ſins of the World: Theſe and more ſuch I paſs by as preſuppoſed.Luk. 2.46.Luke 2:46 At twelve years of age he diſputed with the Doctors in the Temple, to their admiration. At his Baptiſm the Holy Ghoſt came down upon him in the likeneſs of a Dove, and a voice from Heaven ſaid,Luk. 3.22.Luke 3:22 Thou art my beloved Son, in Thee I am well-pleaſed. When he was baptized, he faſted forty dayes and nights, and permitted Satan to tempt him extraordinarily, by carrying him from place to place,Luk. 4. Mat. 4.Luke 4Matt 4 that he might extraordinarily overcome. When Nathanael came to him,At qui cauſas cauſis, partes partibus volumus aequa…e, magis nos valemus oſtendere quid in Chriſto fuerimus ſecuti, quam in Philoſophis quid vos. Ac nos quidem in illo ſecuti haec ſumus: Opera illa magnifica potentiſſimaf que virtutes, quas variis edidit, exhibu…t que miraculis, quibus quivis poſſet ad neceſſitatem credulitatis adduci, & judicare fideliter, non eſſe quae fierent hominis ſed Divinae alicujus & incognitae poreſtatis. Vos in Philoſophis virtutes ſecuti quas eſtis? ut magis vo…illis, quam nos Chriſto oportuerit credere? Quiſquam ne illorum aliquando verbo uno potuit, aut unius imperii juſſione non dicam maris inſanias aut tempeſtatum furores prohibere, compeſcere, non coecis reſtituere lumina, non ad vitam revocare defurc…os, non annoſas diſſovere paſſiones ſed quod leviſſimum eſt furenculum, ſcabiem, aut inhaerentem ſpinulam callo una interdictione ſanare? — Perſonarum contentio non eſt eloquentiae viribus, ſed geſtorum operum virtute pendenda. Arnob. adv. Gent. l. 2. he told him his heart, and told him what talk he had with Philip afar off, till he convinced him that he was Omniſcient. At Cana of Galilee at a Feaſt, he turned their Water into Wine. At Capernaum he diſpoſſeſſed a Demoniack, Luk. 4.33, 34, &c. He healed Simons Mother of a Feaver at a word, Luk. 4.38, 39. He healed multitudes of torments, diſeaſes, and madneſs, Mat. 4.24. Luk. 4.40, 41. He cleanſeth a Leaper by a word, Math. 8.2, 3. Luk. 5.12. ſo alſo he doth by a Paralitick, Math. 9. Luk. 5. He telleth the Samaritane woman all that ſhe had done, Joh. 4. At Capernaum he healed a Noble-mans Son by a word, Joh. 4. At Jeruſalem he cured an impotent Man that had waited five and thirty years: A touch of his Garment cureth a Woman diſeaſed with an Iſſue of blood twelve years, Math. 9.20. He cured two blinde men with a touch, and a word, Math. 9.28, 29. He diſpoſſeſſed another Demoniack, Mat. 9.32. He raiſeth Jairus daughter at a word, (who was dead, or ſeemed ſo,) Mat. 9.23, 24. He diſpoſſeſſed another Demoniack, blinde and dumb, Mat. 12. He healeth the Servant of a Centurion ready to dye, by a p. 275word, Luk. 7. He raiſeth the Son of a Widow from death that was carried out in a Biere to be buried, Luk. 7. With five Barley Loaves and two ſmall Fiſhes, he feedeth five thouſand, and twelve baskets full of the fragments did remain, Mat. 14. Joh. 6. He walketh upon the waters of the Sea, Mat. 14. He cauſeth Peter to do the like, Mat. 14. All the diſeaſed of the Countrey were perfectly healed by touching the hem of his garment, Mat. 14.36. He again healed multitudes, lame, dumb, blinde, maimed, &c. Math. 15. He again fed four thouſand with ſeven Loaves, and a few little Fiſhes, and ſeven baskets full were left, Math. 15. He reſtoreth a man born blinde to his ſight, Joh. 9. In the ſight of three of his Diſciples he is transfigured into a Glory which they could not behold, and Moſes and Elias talked with him, and a voice out of the Cloud ſaid, This is my beloved Son in whom I am well-pleaſed, hear ye him, Mat. 17. Luk. 9. He healed the Lunatick, Mat. 17. Multitudes are healed by him, Mat. 19.2. Two blinde men are healed, Mat. 20. He healed a Crooked woman, Luk 13.11. He withereth up a fruitleſs Tree at a word, Mark 11. He reſtoreth a blinde man nigh to Jericho, Luk. 18.35. He reſtoreth Lazarus from death to life, that was four dayes dead and buryed, Joh. 11. He foretelleth Judas, that he would betray him: And he frequently and plainly foretold his own ſufferings, death and reſurrection. And he expreſly foretold the deſtruction of Jeruſalem and of the Temple, and the great calamity of that place, even before that generation paſt away, Mat. 24, &c. He propheſied his death the night before in the inſtitution of his Supper. When he dyed, the Sun was darkened, and the Earth trembled, and the Vail of the Temple rent, and the dead bodies of many aroſe, and appeared: ſo that the Captain that kept guard, ſaid, Truly this was the Son of God, Mat. 27. When he was crucified and buried, though his Grave-ſtone was ſealed, and a guard of Souldiers ſet to watch it, Angels appeared, and rolled away the Stone, and ſpake to thoſe that enquired after him: And he roſe and revived, and ſtaid forty dayes on Earth with his Diſciples: He appeared to them by the way: He came oft among them on the Firſt day of the week, at their Meetings, when the doors were ſhut: He called Thomas to ſee the prints of p. 276the Nails, and put his finger into his ſide, and not be faithleſs but believing, till he forced him to cry out, My Lord, and my God! Joh. 20. He appeareth to them as they are fiſhing, and worketh a miracle in their draught, and provideth them broiled Fiſh, and eateth with them: He expoſtulated with Simon, and engaged him as he loved him to feed his Sheep, and diſcourſeth of the age of John, Joh. 21. He giveth his Apoſtles their full Commiſſion for their gathering his Church by Preaching and Baptiſm, and edifying it by teaching them all that he had commanded them, and giveth them the Keyes of it, Mat. 28. Joh. 19. & 20. He appeareth to above five hundred Brethren at once, 1 Cor. 15. He ſhewed himſelf to them by many infallible proofs, being ſeen of them forty dayes, and ſpeaking of the things pertaining to the Kingdom of God; and being aſſembled with them, commanded them to tarry at Jeruſalem till the Spirit came down (miraculouſly) upon them: And he aſcended up to Heaven, before their eyes, Act. 1. And two Angels appeared to them, as they were gazing after him, and told them, that thus he ſhould come again. When Pentecoſt was come, when they were all together (about a hundred and twenty) the Holy Spirit came upon them viſibly, in the appearance of fiery Cloven Tongues, and ſate on each of them, and cauſed them to ſpeak the languages of many Nations, which they had never learned, in the hearing of all: Upon the notice of which, and by Peters Exhortation, about three thouſand were then at once converted. Act. 2. After this, Peter and John do heal a man at the entrance of the Temple, who had been lame from his birth, and this by the name of Jeſus, before the People: Act. 3. One that was above forty years old, Act. 4.22. When they were forbidden to preach, upon their praiſes to God, the place was ſhaken, and they were all filled with the Holy Ghoſt, Act. 4.31. Ananias and Sapphira are ſtruck dead by Peters word, for hypocriſie and lying, Act. 5. And many Signs and Wonders were done by them among the People, Act. 5.12. Inſomuch that they brought the ſick into the ſtreets, and laid them on Beds and Couches, that at leaſt Peters ſhadow might overſhaddow them, Act. 5.14, 15. And a multitude came out of the Cities round about to Jeruſalem bringing ſick folks, p. 277and Demoniacks, and they were healed every one, v. 16. Upon this, the Apoſtles were ſhut into the common Priſon; But an Angel by night opened the Priſon and brought them out, and bid them go preach to the People in the Temple, Act. 5. When Stephen was martyred, he ſaw the glory of God, and Jeſus ſtanding at his right hand, Act. 7. Philip at Samaria cured Demoniacks, Palſies, Lameneſs, and ſo converted the people of that City; inſomuch that Simon the Sorcerer himſelf believed: The Holy Ghoſt is then given by the Impoſition of the hands of Peter and John, ſo that Simon offered money for that gift, Act. 8. Philip is led by the Spirit to convert the Aethiopian Nobleman, and then carryed away, Act. 8. Saul who was one of the murderers of Stephen, and a great Perſecutor of the Church, is ſtricken down to the Earth, and called by Jeſus Chriſt, appearing in a light, and ſpeaking to him from Heaven, and is ſent to preach the Goſpel, which he doth with zeal and power, and patient labours, to the death, Act. 9. Ananias is commanded by God to inſtruct him and baptize him after his firſt call, Act. 9 Peter at Lydda cureth Aeneas by a word, who had kept his bed eight years of a Palſie, Act. 8. At Joppa he raiſeth Tabitha from the dead, Act. 9. Cornelius by an Angel is directed to ſend for Peter to preach the Goſpel to him: The Holy Ghoſt fell on all that heard his words, Act. 10. Agabus propheſied of the Dearth, Act. 11. Peter impriſoned by Herod is delivered by an Angel, who opened the doors, and looſed his bonds, and brought him out, Act. 12. Herod is eaten to death with worms, Act. 12. At Paphos Elymas the Sorcerer is ſtrucken blinde by Pauls word, for reſiſting the Goſpel, and Sergius the Roman Deputy is thereby made a Believer, Act. 13. At Lyſtra, Paul by a word cureth a Creeple that was ſo born: inſomuch as the People would have done ſacrifice to him and Barna…as as to Mercury and Jupiter, Act. 14. Paul caſteth out a divining Devil, Act. 16. And being impriſoned and ſcourged with Silas, and their feet in the Stocks, at midnight as they ſang Praiſes to God, an Earthquake ſhook the foundations of the Priſon, the doors were all opened, and all their bonds looſed, and the Jailor converted, Act. 16. The Holy Ghoſt came upon twelve Diſciples, upon the impoſition of Paul's hands, Act. 19. And God p. 278wrought ſo many miracles by his hands at Epheſus, that from his body were brought to the ſick, handkerchiefs, and aprons, and the diſeaſes departed from them, Act. 19. At Troas he raiſed Eutychus to life, Act. 20. His ſufferings at Jeruſalem are foretold by Agabus, Act. 21. At Melita the people took him for a God, becauſe the Viper hurt him not that faſtened on his hand: And there he cured the Father of Publius the chief man of the Iſland, of a Flux and Feaver, by Prayer and Impoſition of hands. In a word, in all places where the Apoſtles came theſe miracles were wrought, and in all the Churches the gifts of the Holy Ghoſt were uſual, either of Propheſie or of healing, or of ſpeaking ſtrange languages, or interpreting them, ſome had one, and ſome another, and ſome had moſt or all. And by ſuch miracles were the Chriſtian Churches planted. And all this power Chriſt had foretold them of at his departure from them, Mark. 16.17. [Theſe ſigns ſhall follow them that believe: in my Name ſhall they caſt out Devils, they ſhall ſpeak with new tongues, they ſhall take up Serpents, and if they drink any deadly thing it ſhall not hurt them; they ſhall lay their hands on the ſick and they ſhall recover.] Yea in his Life-time on Earth, he ſent forth his Apoſtles, and ſeventy Diſciples with the ſame power, which they exerciſed openly, Luk. 9.1. &c. & 10.16, 17. Thus was the Goſpel confirmed by multitudes of open miracles.

And Chriſts own Reſurrection and Aſcenſion was the greateſt of all.T…ia totus mundus mirabatur: Chriſtum poſt mortem ſurrex iſſe; cum ca…ne coelum aſcendiſſe; & per duodecim Apoſtolos Piſcatores mundum convertiſſ…. Chryſoſt. in Math. And here it muſt be noted, that theſe Miracles were 1. Not one or two, but multitudes: 2. Not obſcure and doubtfull, but evident and unqueſtionable: 3. Not controlled or checked by any greater contrary Miracles, as the wonders of the Egyptian Sorcerers were by Moſes; but altogether uncontrolled: 4. Not in one place only, but in all Countreys where they came: 5. Not by one or two perſons only, but by very many who were ſcattered up and down in the World.

And that miracles, and ſuch miracles as theſe, are a certain proof of the truth of Chriſt and Chriſtianity, is moſt evident; in that they are the atteſtation of God himſelf.

1. It is undenyable, that they are the effects of Gods own Power: If any queſtion, whether God do them immediately, p. 279or whether an Angel or Spirit may not do them, that makes no difference in the caſe conſiderable: for all creatures are abſolutely dependant upon God, and can uſe no power but what he giveth them, and continueth in them, and exerciſeth by them: the power of the creatures is all of it the power of God: without him they are nothing, and can do nothing: and God is as near to the effect himſelf, when he uſeth an inſtrument, as when he uſeth none. So that undoubtedly it is God's work.

2. And God having no voice, but created, revealeth his mind to man by his operations: and as he cannot lie, ſo his infinite wiſdom and goodneſs will not give up the world to ſuch unavoidable deceit, as ſuch a multitude of miracles would lead them into, if they were uſed to atteſt a lie. If I cannot know him to be ſent of God, who raiſeth the dead, and ſheweth me ſuch a Seal of Omnipotency to his Commiſſion, I have no poſſibility of knowing who ſpeaketh from God at all, nor of eſcaping deceit in the greateſt matters; of which God by his Omnipotent Arm would be the cauſe. But none of this can ſtand with the Nature and righteous Government of God. This therefore is an infallible proof of the Veracity of Chriſt and his Apoſtles: and the truth of the Hiſtory of theſe Miracles ſhall be further opened anon.

§. 10. IV. The fourth part of the Spirit's Teſtimony to Chriſt is ſubſequent,Ideo non omnibus ſanctis miracula attribuuntur, ne pernicioſiſſimo errore decipiantur infirmi, aeſtimantes in talibus factis eſſe majora bona, quam in operibus juſtitiae, quibus vita aeterna comparatur. Aug. de Civ. Dei, 33. in the work of Regeneration or Sanctification: in which he effectually illuminateth the mind, and reneweth the ſoul and life to a true reſignation, obedience, and love of God, and to a heavenly mind and converſation: and ſo proveth Chriſt to be really and effectively the SAVIOƲR.

This evidence is commonly much over-look'd, and made little account of by the ungodly, who have no ſuch Renovation on themſelves: becauſe though it may be diſcerned in others by the fruits, yet they that have it not in themſelves, are much hindred from diſcerning it;Chriſtianity is thus truly and orderly deſcribed by Auguſtine, de Agon. cap. 18. partly becauſe it is at a diſtance from them, and becauſe it is in it ſelf ſeated in the heart, where it is neither felt nor ſeen by others, but in the effects. And partly becauſe the effects are imperfect, and clouded with a mixture of remaining faults: but eſpecially, becauſe that ungodly men have a ſecret enmity to holy things, and thence to holy perſons, and p. 280therefore are falſely prejudic'd againſt them:Fides eſt prima, quae ſubjugat animam Deo; deinde praecepta dat vivendi; quibus cuſtoditis ſpes noſtra firmatur & nutritur, cum quod cognitio & actio beatum faciunt, in cognitione cavendus eſt error, in actione nequitia. which is encreaſed by croſs intereſts and courſes in their converſe. But yet indeed, the Spirit of Regeneration is a plenary evidence of the truth of Chriſt and Chriſtianity.

To manifeſt which, I ſhall 1. conſider, What it is, and doth. 2. How and by what means. 3. On whom. 4. Againſt what oppoſition. 5. That it is Chriſt indeed that doth it.

I. The change which is made by the Spirit of Chriſt, doth conſiſt in theſe particulars following: 1. It taketh down pride, and maketh men humble and low in their own eyes: to which end it acquainteth them with their ſin, and their deſert and miſery.Ille juſtus & ſancti vivit, qui rerum in teger aeſtimator eſt: Ipſe eſt qui ordinatam habet charitatem, ne aut diligat quod non eſt diligendum, aut non diligat quod eſt diligendum, aut amplius diligat quod minus eſt diligendum, aut minus diligat quod amplius eſt diligendum; aut minus aut amplius quod aeque diligendum eſt. Auguſt. de Doctr. Chriſtian. 2. It teacheth men ſelf-denial, and cauſeth them to reſign themſelves to God, and uſe themſelves as being wholly his own. 3. It abſolutely ſubjecteth the Soul to God, and ſitteth up his Authority as abſolute, over our thoughts, and words, and all our actions. And maketh the Chriſtians life a courſe of careful obedience to his Laws, ſo far as they underſtand them. 4. It taketh up a Chriſtians mind with the thankful ſenſe of his Redemption; ſo that the pardon of his ſins, and his deliverance from hell, and his hopes of everlaſting glory, do form his ſoul to a holy gratitude, and make the expreſſions of it to be his work. 5. It giveth man a ſenſe of the love of God, as his gracious Redeemer; and ſo of the goodneſs and mercifulneſs of his Nature: It cauſeth them to think of God as their greateſt Benefactor, and as one that loveth them; and as LOVE it ſelf: and ſo it reconcileth their eſtranged alienated minds to him, and maketh the love of God to be the very conſtitution and life of the Soul. 6. It cauſeth men to believe that there is an everlaſting Glory to be enjoyed by holy Souls; where we ſhall ſee the glory of God, and be filled with his love, and exerciſed in perfect love and praiſe, and be with Chriſt, his Angels and Saints, for evermore: It cauſeth them to take this felicity for their portion, and to ſet their hearts upon it, and to make it the chief care and buſineſs of all their lives to ſeek it. 1. It cauſeth them to live in the joyful hopes and foreſight of this bleſſedneſs, and to do all that they do as means thereunto: and thus it ſweetneth all their lives, and maketh Religion their chief delight. 8. It accordingly employeth their thoughts and tongues; ſo that the praiſes of p. 281God, and the mention of their everlaſting bleſſedneſs, and of the way thereto, is their moſt delightful conference, as it beſeemeth travellers to the City of God: and ſo their political converſe is in heaven. 9. And thus it abateth the fears of death, as being but their paſſage to everlaſting life: And thoſe that are confirmed Chriſtians indeed, do joyfully entertain it, and long to ſee their glorified Lord, and the bleſſed Majeſty of their great Creator. 10. It cauſeth men to love all ſanctified perſons with a ſpecial love of complacency, and all mankind with a love of benevolence; even to love our neighbours as our ſelves, and to abhor that ſelfiſhneſs which would engage us againſt our neighbours good. 11. It cauſeth men to love their enemies, and to forgive and forbear, and to avoid all unjuſt and unmerciful revenge. It maketh men meek, long-ſuffering and patient, though not impaſſionate, inſenſible, or void of that anger,Apud Chriſtianos, non qui patitur, ſed qui facit injuriam miſer eſt. H…e…on. which is the neceſſary oppoſer of ſin and folly. 12. It employeth men in doing all the good they can: it maketh them long for the holineſs and happineſs of one another's ſouls, and deſirous to do good to thoſe that are in need, according to our power. 13. This true Regeneration by the Spirit of Chriſt, doth make thoſe Superiours that hath it, even Princes, Magiſtrates, Parents and Maſters, to Rule thoſe under them in holineſs, love and juſtice, with ſelf-denial; ſeeking more the pleaſing of God, and the happineſs of their Subjects, for ſoul and body, than any carnal ſelfiſh intereſt of their own: and therefore it muſt needs be the bleſſing of that happy Kingdom, Society or Family, which hath ſuch a holy Governour, (O that they were not ſo few!) 14. It maketh ſubjects, and children, and ſervants, ſubmiſſive, and conſcionable in all the duties of their Relations; and to honour their Superiours as the Officers of God,Sanctitatis cauſa ſervanda ſunt, pudicitia corporis, caſtitas animae, & veritas doctrinae. Aug. ibid. and to obey them in all juſt ſubordination to him. 15. It cauſeth men to love Juſtice, and to do as they would be done by, and to deſire the welfare of the ſouls, bodies, eſtates and honour of their neighbours as their own. 16. It cauſeth men to ſubdue their adpetites, and luſts, and fleſhly deſires, and to ſet up the government of God and ſanctified Reaſon over them; and to take their fleſh for that greateſt enemy (in our corrupted ſtate) which we muſt chiefly watch againſt, and maſter, as p. 282being a Rebel againſt God and Reaſon. It alloweth a man ſo much ſenſitive pleaſure as God forbiddeth not, and as tendeth to the holineſs of the ſoul, and furthereth us in God's ſervice; and all the reſt it rebuketh and reſiſteth. 17. It cauſeth men to eſtimate all the wealth, and honour, and dignities of the world, as they have reſpect to God and a better world, and as they either help or hinder us in the pleaſing of God, and ſeeking immortality: and as they are againſt God and our ſpiritual work and happineſs, it cauſeth us to account them but as meer vanity,Fid…s attingit inacceſſa, deprehendit ignota, comprehendit immenſa, apprehendit noviſſima: Ipſam denique aeternitatem ſuo illo vaſtiſſimo ſinu quodammodo circumcludit. Bern. in Cant. loſs and dung. 18. It keepeth men in a life of watchfulneſs againſt all thoſe temptations, which would draw them from this holy courſe, and in a continual warfare againſt Satan and his Kingdom, under conduct of Jeſus Chriſt. 19. It cauſeth men to prepare for ſufferings in this world, and to look for no great matters here: to expect perſecutions, croſſes, loſſes, wants, defamations, injuries, and painful ſickneſſes, and death; and to ſpend their time in preparing all that furniture of mind, which is neceſſary to their ſupport and comfort in ſuch a day of trial; that they may be patient and joyful in tribulation and bodily diſtreſs, as having a comfortable relation to God and Heaven, which will incomparably weigh down all. 20. It cauſeth men to acknowledge, that all this grace and mercy is from the love of God alone, and to depend on him for it by faith in Chriſt; and to devote and refer all to himſelf again; and make it our ultimate end to pleaſe him; and thus to ſubſerve him as the firſt Efficient, the chief Dirigent, and the ultimate, final Cauſe of all: of whom, and through whom, and to whom are all things; to whom be Glory for ever, Amen.

This is the true deſcription of that Regenerate Sanctified ſtate,Quatuor mirabilis fecit Deus: de Piſcatore primum Eccleſiae paſtorem: de perſecutore magiſtrum & doctorem gentium: de publicano primum Evangeliſtam; de latrone primum Coelicolam. Chryſoſt. in Matth. which the Spirit of Chriſt doth work on all whom he will ſave, and that are Chriſtians indeed, and not in Name only. And certainly this is the Image of God's Holineſs, and the juſt conſtitution and uſe of a reaſonable Soul: And therefore he that bringeth men to this is a Real Saviour, (of whom more anon.)

II. And it is very conſiderable, by what means, and in what manner all this is done: It is done by the preaching of the Goſpel of Chriſt, and that in plainneſs and ſimplicity: The p. 283curioſity of artificial oratory doth uſually but hinder the ſucceſs, as painting doth the light of windows:Multo melius eſt, ex duobus imperfectis ruſticitatem ſanctam habere, quam eloquentiam peccatricem. Hieron. ad Nepo…. It was a few plain men, that came with ſpiritual power, and not with the entiſing words of humane wiſdom, or curioſities of vain Philoſophy, who did more in this work than any of their ſucceſſors have done ſince. As in Naturals, every thing is apt to communicate its own nature, and not anothers; heat cauſeth heat, and cold cauſeth cold;The better any Philoſopher was, the nearer he came to the Chriſtian Paſtors, as to the converting of ſouls; that is, They wrought the greateſt reformation on their Auditors. Laertius ſaith of Socrates, that Theaetetum cum de diſciplina diſſereret, ut ait Plato, mirifice immutatum, divinum que ferme remiſit. Eutyphrona, qui patri diem dixerat, quaedam de juſtitia & pietate loquens, ab inſtituto revocav…t. Lyſidem hortando maxime moralem fecit. Lamproclem fillum in matrem immitem & ferum, ut ait Zenophon, ſuadendo ad reverentiam reduxit. Glauco…em Platonis fratrem ad rempublicam accedere volentem, à propoſito retraxit, quod is rudis eſſet, ignaruſque rerum. Theſe were the converts of Socrates; a change agreeable to the verities which he delivered. But it is another kind of ſucceſs that the doctrine of Chriſtianity hath had. ſo wit by communication cauſeth wit, and common learning cauſeth common learning; and ſo it is holineſs and love which are fitteſt to communicate and cauſe holineſs and love: which common qualifications are too low for (though they may be helpful in their ſeveral places and degrees.) what contemned inſtruments hath God uſed in the world, to do that for the regenerating of ſouls, which the greateſt Emperors by their Laws, nor the ſubtileſt Philoſophers by their Precepts, did not? The Athenian Philoſophers deſpiſed Paul, and Gallio counted his doctrine but a ſupertitious talk about names and words; but Satan himſelf deſpiſed not thoſe, whom he tempted men to deſpiſe, but perceived they were like to be the ruine of his Kingdom, and therefore every where ſtirred up the moſt vehement furious reſiſtance of them. It is evident therefore, that there is an inward effectual operation of the holy Ghoſt, which giveth ſucceſs to theſe means, which are naturally in themſelves ſo weak.

And it is to be obſerved, that this great change is very often wrought on a ſudden, in a prevalent (though not a perfect) degree. One Sermon hath done that for a many thouſand ſinners, which twenty years teaching of the greateſt Philoſophers never did. One Sermon hath turned them from the ſins which they had lived in all their days; and hath turned them to a life which they were ſtrangers to before, or elſe abhorred: One Sermon hath taken down the world, which had their hearts, and hath put it under their feet, and hath turned their hearts to another world: which ſheweth that there is an internal Agent, more powerful than the ſpeaker.

And it is remarkable that in the main, the change is wrought in one and the ſame method: firſt, humbling men for ſin and miſery, and then leading them to Jeſus Chriſt as p. 284the remedy, and to God by him; and ſo kindling the love of God in them by the bellows of faith; and then leading them towards perfection in the exerciſes of that holy love.

III. And it will further lead us to the original of this Change, to conſider on whom it is thus wrought. 1. For their place and time. 2. Their quality in themſelves. 3. And as compared to each other. 4. And as to their numbers.

1. For time and place, it is in all ages ſince Chriſt (to ſay nothing of the former ages now) and in all Nations and Countries which have received him and his Goſpel, that Souls have been thus regenerated to God. If it had been only a fanatick rapture of brain-ſick men, it would have been like the effects of the Hereſies of the Valentinians, Baſilidians, Gnoſticks, Montaniſts, &c. or of the Swenckfeldians, Weigelians, Behmeniſts, Quakers, and other ſuch Enthuſiaſts, who make a ſtir for one Age, in ſome one corner of the world, and then go out with a perpetual ſtink. In all Ages and Countries, theſe effects of Chriſtian Doctrine are the very ſame as they were in the firſt Age, and the firſt Country where it was preached. Juſt ſuch effects as it hath in one Kingdom or Family, it hath in all others who equally receive it; and juſt ſuch perſons as Chriſtians were in the firſt Ages at Jeruſalem, Rome, Antioch, Philippi, &c. ſuch are they now in England, according to their ſeveral degrees of grace, (though not in miracles and things extraordinary to the Church.) The children of no one father are ſo like as all God's ſanctified children are throughout the world.

2. As to their civil quality, it is men of all degrees that are thus ſanctified, though feweſt of the Princes and great ones of the world. And as to their moral qualification, it ſometime falleth on men prepared by a conſidering ſober temper, and by natural plainneſs and honeſty of heart; and ſometimes it befalleth ſuch as are moſt prophane, and drown'd in ſin, and never dreamt of ſuch a change; nay, purpoſely ſet their minds againſt it: Theſe God doth often ſuddenly ſurprize by an over-powering light, and ſuitable-conſtraining-overcoming attraction, and maketh them new men.

3. And as to their capacities compared, there is plainly a diſtinguiſhing hand that diſpoſeth of the work. Sometimes a perſecuting Saul is converted by a voice from Heaven, when p. 285Phariſees that were leſs Perſecutors are left in their unregeneracy. Sometimes under the ſame Sermon, one that was more prophane and leſs prepared is converted, when another that was more ſober and better diſpoſed remaineth as he was before: The husband and the wife, the Parents and the Children, Brothers and Siſters, Companions and Friends, are divided by this work, and one converted and the other not: Though none is deprived of this Mercy, but upon the guilt of their forfeiture, reſiſtance, or contempt; yet is there plainly the effect of ſome ſpecial choice of the Holy Spirit, in taking out ſome of theſe that abuſed and forfeited grace, and changing them by an inſuperable work.

4. And as to the number, it is many thouſands that are thus renewed; enow to ſhew the Love and Power of him that calleth them: But yet the far ſmaller part of mankinde, to ſhew his Dominion, and diſtinguiſhing will, who knoweth the reaſon of all his works: (of which more anon.)

IV. Conſider what Oppoſition this work of Grace doth overcome: 1. Within us. 2. Without us.

1. Within men, it findeth 1. A dungeon of Ignorance, Nullus ſanctus & juſtus caret peccato; nec tamen ex hoc deſinit eſſe juſtus vel ſanctus: Cum affectu teneat ſanctitatem. Auguſt. de deſin. Eccleſ. dogm.which it diſpelleth by it's heavenly light. 2. Abundance of error and prejudice which it unteacheth men. 3. A ſtupid hardened heart, which it ſofteneth; and a ſenſeleſs ſleepineſs of Soul, which it overcometh, by awakening quickening power: 4. A love to ſin, which it turneth into hatred: 5. An idolizing ſelf-eſteem, and ſelf-conceitedneſs, and ſelf-love, and ſelf-willedneſs,To the grand objection, of the many that are not reformed by Chriſtianity, let Cicero anſwer, who telling us how few Philoſophers lived as they taught, objecteth. [Nonne verendum, ſi eſt ita ut dicis, ne Philoſophiam falſa gloria exornes? Quod eſt enim majus argumentum nihil eam prodeſſe, quam quoſdam perfectos Philoſophos turpiter vivere? Reſp. Nullum vero id quidem argumentum eſt: nam ut agri non omnes frugiferi ſunt qui coluntur, ſic animi non omnes culti fructum ferunt; at que ut ager quamvis fertilis ſine cultura fructuoſus eſſe non poteſt, ſic fine doctrina animus: ita eſt utra que res ſine altera debilis. Cultura autem animi Philoſophia eſt, quae extrahit vitia radicitus, & praeparat animos ad ſalus accipicudos. Tuſcul. 2, p. 252, 253. which it turneth into ſelf-loathing and ſelf-denyall: not making us loath our ſelves as Natural, or as Renewed, but as corrupt with ſin, and abuſers of Mercy; and ſuch as by wilfull folly have wronged God, and undone themſelves: So that Repentance maketh men fall out with themſelves, and become as loathſome in their own eyes. 6. It findeth in us an over-valuing love of p. 286this preſent World, and a fooliſh inordinate deſire to its profits, dignities, and honours; which it deſtroyeth and turneth into a rational contempt. 7. It findeth in us a prevailing ſenſuality, and an unreaſonable appetite and luſt; and a Fleſh that would bear down both Reaſon and the Authority of God: And this it ſubdueth, and mortifieth it's inordinate deſires, and bringeth it under the Laws of God. 8. It findeth all this radicated and confirmed by Cuſtome: And overcometh thoſe ſins, which a ſinner hath turned as into his Nature, and hath lived in the love and practice of all his dayes. All this and more oppoſition within us grace doth overcome in all the ſanctified: And there is not one of all theſe if well conſidered of, but will appear to be of no ſmall ſtrength, and difficulty to be truly conquered.

2. And without us, the holy Spirit overcometh, 1. Worldly allurements, 2. Worldly men, 3. All other aſſaults of Satan.

1. While the Soul is in fleſh, and worketh by the means of the outward ſenſes, theſe preſent things will be a ſtrong temptation to us: Proſperity and plenty, wealth and honour, eaſe and pleaſure are accommodated to the deſires of the fleſh; partly to its natural appetite, and much more to it as inordinate by corruption: And the fleſh careth not for Reaſon, how much ſoever it gainſay: And then all theſe entiſing things are neer us, and ſtill preſent with us, and before our eyes; when Heavenly things are all unſeen: And the ſweetneſs of honour, wealth and pleaſure, is known by feeling, and therefore known eaſily and by all; when the goodneſs of things ſpiritual is known only by Reaſon, and believing: All which laid together (with ſad experience) do fully ſhew, that it muſt be a very great work to overcome this World, and raiſe the heart above it to a better, and ſo to ſanctifie a ſoul.

2. And worldly men do riſe up againſt this Holy work, as as well as worldly things: Undenyable experience aſſureth us, that through all the World, ungodly ſenſual men, have a marvellous implacable hatred to Godlyneſs and true mortification; and will by flattery or ſlanders, or ſcorns, or plots, or cruel violence, do all that they are able to reſiſt p. 287it: So that he that will live a holy temperate life, muſt make himſelf a ſcorn, if not a prey: The fooliſh wit of the ungodly is bent, to reaſon men out of Faith, Hope, and Holineſs, and to cavill againſt our obedience to God, and to diſgrace all that courſe of life, which is neceſſary to ſalvation. And it is a great work to overcome all theſe temptations of the fooliſh and furious World. Great I ſay, becauſe of the great folly and corruption of unregenerate men, on whom it muſt be wrought; though it would be ſmaller to a wiſe and conſiderate perſon. To be made as an Owl, and hunted as a Partridge or a beaſt of Prey, by thoſe that we converſe with, when we might have their favour, and friendſhip, and Preferments, if we would ſay and do as they, this is not eaſie to fleſh and blood: But its eaſie to the Spirit of God.

3. The Devil is ſo notoriouſly an enemy to this ſanctifying work, that it is a ſtrong diſcovery that Chriſt was ſent from God to do it. What a ſtir doth he firſt make to keep out the Goſpel, that it may not be Preached to the Nations of the World? And where that will not ſerve, what a ſtir doth he make to debauch Chriſts Miniſters, and corrupt them by ignorance, hereſie, error, ſchiſm, domineering pride, ſenſuality, covetouſneſs, ſlothfulneſs and negligence, that they may do the work of Chriſt deceitfully, as if they did it not: Yea, and if it may be, to win them to his ſervice, to deſtroy the Church by Oppreſſion or Diviſion, under pretenſe of ſerving Chriſt? And what cunning and induſtry doth this Serpent uſe, to inſinuate into great ones and Rulers of the Earth, a prejudice againſt Chriſt and Godlineſs, and to make them believe, that all that are ſeriouſly Godly are their enemies, and are againſt ſome intereſt of theirs, that ſo he might take the ſword which God hath put into their hands, and turn it to his own ſervice againſt him that gave it? How cunning and diligent is he to ſeduce men that begin to ſet themſelves to a Religious life, into ſome falſe Opinions, or dividing Sects, or ſcandalous unjuſtifiable practice, that thereby he may triumph againſt Chriſt, and have ſomething to ſay againſt Religion, from the faults of men, when he hath nothing to ſay againſt it juſtly from it ſelf? and that he may have ſomething to p. 288ſay to thoſe Rulers and People, with whom he would fain make Religion odious? How cunningly doth he engage ungodly men, to be his Servants in ſeducing others, and making them ſuch as they are themſelves, and in ſtanding up for ſin and darkneſs againſt the light and life of Faith? So that ungodly men are but the Souldiers and Preachers of the Devil, in all parts employed to fight againſt God, and draw men from holineſs and juſtice, and temperance, to ſin, and to damnation: So that it is a very diſcernable thing, that Satan is the Head of one party in the World, as the Deſtroying Prince of Darkneſs and deceit; and that Chriſt is the Head of the other party, as the Prince of light, and truth, and holineſs: And that there is a continued war or oppoſition, between theſe two Kingdoms or Armies, in all parts and ages of the World (of which I have fullyer treated in another Book **Treatiſe againſt Infidelity, Part 3.) If any ſhall ſay, How know you that all this is the work of Satan? I ſhall have fitter occaſion to anſwer that anon: I ſhall now ſay but this, that the nature of the work, the tendency of it, the irrationall, erroneous, or brutiſh tyrannical manner of doing it, the internal importunity and manner of his ſuggeſtions, and the effects of all, and the contrariety of it to God and Man, will ſoon ſhew a conſiderate man the author. (Though more ſhall be anon added.)

V. All this aforegoing will ſhew a reaſonable man, that the Spirits Regenerating work is ſuch, as is a full atteſtation of God to that Doctrine, by which it is effected. And if any now ſay, How prove you, that all this is to be aſcribed to Jeſus Chriſt, any more than to Socrates or to Seneca, or Cicero: I anſwer: 1. So much truth of a ſacred tendency, as Plato, or Pythagoras, or Socrates, or any Philoſopher taught, might do ſome good, and work ſome reformation, according to its quality and degree: But as it was a lame imperfect doctrine which they taught, ſo was it a very lame imperfect reformation which they wrought, unlike the effects of the Doctrine and Spirit of Jeſus Chriſt: I need to ſay no more of this, than to deſire any man to make an impartial and judicious compariſon between them. And, beſides much more, he ſhall quickly finde theſe differences following: 1. That the Philoſophers Diſciples had a very p. 289poor, dark, diſordered knowledge of God,Difference between the effects of Philoſophy and Chriſtianity. in compariſon of the Chriſtians: and that mixt with odious fopperies, either blaſphemous or idolatrous. 2. The Philoſophers ſpake of God, and the Life to come almoſt altogether notionally, as they did of Logick or Phyſicks; and very few of them Practically, as a thing that mans happineſs or miſery was ſo much concerned in. 3. They ſpake very jejunely and dryly about a holy ſtate and courſe of life, and the duty of Man to God, in reſignation, devotedneſs, obedience and love. 4. They ſaid little comparatively to the true humbling of a Soul, nor in the juſt diſcovery of the evil of ſin, nor for ſelf-denyall. 5. They gave too great countenance to Pride, and Worldlineſs, and pleaſing the ſenſes by exceſs. 6.Some of the ſtricteſt of the Philoſophers, were for a Community of Wives; Laertius ſaith of the Stoicks (in Zenone li. 6. p. 442.) Placet item illis uxores quo que communes eſſe oportere apud ſapientes, ut quilibet illi congrediatur quae ſibi prior occurrit, ut ait Zeno in Rep. & Chryſippus de Rep. Diogone item Cynico & Platone hujus rei autoribus. What blindneſs and impurity againſt Nature was in this opinion? The Doctrine of true Love to one another, is taught by them exceeding lamely and defectively: 7. Revenge is too much indulged by them, and loving our Enemies, and forgiving great wrongs, was little known, or taught, or practiſed: 8. They were ſo pitifully unacquainted with the certainty and bleſſedneſs of the Life to come, that they ſay nothing of it, that is ever likely to make any conſiderable number ſet their hearts on Heaven, and to live a heavenly Life. 9. They were ſo unacquainted with the nature and will of God, that they taught and uſed ſuch a manner of Worſhip as tended rather to delude and corrupt men, than to ſanctifie them: 10. They medled ſo little with the inward ſins and duties of the heart, eſpecially about the holy Love of God; and their goodneſs was ſo much in outward acts, and in meer reſpect to men; that they were not like to ſanctifie the Soul, or make the Man good, that his actions might be good; but only to poliſh men for Civil Societies; with the addition of a little Varniſh of Superſtition and Hypocriſie. 11. Their very ſtyle is either ſuitable to dead ſpeculation, as a Lecture of Metaphyſicks; or ſleight and dull, and unlike to be effectual to convert and ſanctifie mens Souls: 12. Almoſt all is done in ſuch a diſputing ſophiſtical way, and clogg'd with ſo many obſcurities, uncertainties, and ſelf-contradictions, and mixt in heaps of Phyſical and Logical Subtilties, that they were unfit for the common peoples benefit, and could tend but to the benefit of a few. 13. Experience taught, and ſtill teacheth the World, that Holy p. 290Souls and Lives, that were ſincerely ſet upon God and Heaven, were ſtrangers amongſt the Diſciples of the Philoſophers, and other Heathens: Or if it be thought that there were ſome ſuch among them, certainly, they were very few, in compariſon of true Chriſtians, and thoſe few very dark, and diſeaſed and defective: with us, a Childe at ten years old will know more of God, and ſhew more true piety, than did any of their Philoſophers; with us poor women, and labouring perſons, do live in that holineſs, and heavenlineſs of minde and converſation, which the wiſeſt of the Philoſophers never did attain. I ſpake of this before, but here alſo thought meet, to ſhew you the difference between the effect of Chriſts doctrine and the Philoſophers.

2. And that all this is juſtly to be imputed to Chriſt himſelf, I ſhall now prove. 1. He gave them a perfect pattern for his holy, obedient, heavenly Life, in his own perſon and his converſation here on Earth. 2. His Doctrine and Law requireth all this holineſs which I deſcribed to you: You finde the Preſcript in his Word, of which the holy Souls and Lives of men are but a tranſcript. 3. All his Inſtitutions and Ordinances are but means and helps to this. 4. He hath made it the condition of mans Salvation to be thus holy, in ſincerity, and to deſire and ſeek after perfection in it: He taketh no other for true Chriſtians indeed, nor will ſave any other at the laſt. 5. All his comforting Promiſes of mercy and defence are made only to ſuch. 6. He hath made it the Office of his Miniſters through the World, to perſwade and draw men to this Holineſs: And if you hear the Sermons, and read the Books which any faithfull Miniſter of Chriſt doth preach or write, you will ſoon ſee that this is the buſineſs of them all: And you may ſoon perceive, that theſe Miniſters have another kinde of preaching and writing than the Philoſophers had; more clear, more congruous, more ſpiritual, more powerfull, and likely to win men to Holineſs and Heavenlineſs: When our Divines and their Philoſophers are compared, as to their promoting of true Holineſs, verily, the latter ſeem to be but as Glow-worms, and the former to be the Candles for the Family of God: And yet I truly value the wiſdom and virtue which I finde in a Plato, a Seneca, a Cicero, an p. 291Antonine, or any of them. If you ſay, our advantage is becauſe coming after all, we have the helps of all, even of thoſe Philoſophers. I anſwer, mark in our Books and Sermons whether it be any thing but Chriſtianity which we preach? It is from Chriſt and Scripture, that we fetch our Doctrine, and not from the Philoſophers: we uſe their helps in Logick, Phyſicks, &c. But that's nothing to our Doctrine! He that taught me to ſpeak Engliſh, did not teach me the Doctrine which I preach in Engliſh: And he that teacheth me to uſe the Inſtruments of Logick, doth not teach me the doctrine about which I uſe them. And why did not thoſe Philoſophers by all their art, attain to that skill in this Sacred work, as the Miniſters of Chriſt do, when they had as much or more of the Arts than we? I read indeed of many good Orations then uſed; even in thoſe of the Emperour Julian, there is much good; and in Antonine, Arrian, Epictetus, Plutarch, more. And I read of much taking-Oratory of the Bonzii in Japan, &c. But compared to the endeavours of Chriſtian Divines, they are poor, pedantick, barren things, and little ſparks; and the ſucceſs of them is but anſwerable. 7. Chriſt did before hand promiſe to ſend his Spirit into mens Souls, to do all this work upon all his Choſen. And as he promiſed, juſt ſo he doth. 8. And we finde by experience, that it is the preaching of Chriſts doctrine by which the work is done: It is by the reading of the ſacred Scripture, or hearing the Doctrine of it opened and applyed to us, that Souls are thus changed, as is before deſcribed: And if it be by the medicines which he ſendeth us himſelf, by the hands of his own Servants, that we are healed, we need not doubt whether it be he that healed us. His Doctrine doth it as the inſtrumental Cauſe; for we finde it adapted thereunto, and we finde nothing done upon us but by that Doctrine; nor any remaining effect but what is the impreſſion of it: But his Spirit inwardly reneweth us as the Principal cauſe, and worketh with and by the Word: For we finde that the Word doth not work upon all; nor upon all alike, that are alike prepared: But we eaſily perceive a voluntary diſtinguiſhing choice in the operation. And we finde a power more than can be in the words alone, in the effect upon our ſelves. The heart is p. 292like the Wax, and the Word like the Seal, and the Spirit like the hand that ſtrongly applyeth it: We feel upon our hearts, that (though nothing is done without the Seal, yet) a greater force doth make the impreſſion than the weight of the Seal alone could cauſe.

By this time it is evident, that this work of Sanctification is the atteſtation of God by which he publickly owneth the Goſpel, and declareth to the World, that Chriſt is the Saviour, and his Word is true: For 1. It is certain that this work of Renovation is the work of God: For 1. It is his Image on the Soul: It is the life of the Soul as flowing from his Holy Life: wherein are contained the Trinity of Perfections: It is the Power of the Soul, by which it can overcome the Fleſh, the World and the Devil, which without it none is able to do: It is the Wiſdom of the Soul, produced by his Light and Wiſdom; by which we know the difference between Good and Evil, and our Reaſon is reſtored to its dominion over fleſhly ſenſe: It is the Goodneſs of the Soul, by which it is made ſuitable to the Eternal Good; and fit to know him, love him, praiſe him, ſerve him, and enjoy him: And therefore nothing lower than his Goodneſs can be its principal Cauſe.

2. It ſubſerveth the Intereſt of God in the World: And recovereth the apoſtate Soul to himſelf: It diſpoſeth it to honour him, love him and obey him: It delivereth up the whole man to him as his own: It caſteth down all that rebelleth againſt him: It caſteth out all which was preferred before him: It rejecteth all which ſtandeth up againſt him, and would ſeduce and tempt us from him: And therefore it is certainly his work.

3. Whoſe elſe ſhould it be? Would Satan or any evil cauſe produce ſo excellent an effect? would the worſt of beings do the beſt of works? (It is the beſt that is done in this lower world) Would any enemy of God ſo much honour him, and promote his intereſt, and reſtore him his own? would any enemy of mankind thus advance us, and bring us up to a life of the higheſt honour and delights, that we are capable of on earth, and give us the hopes of life eternal?

And if any good Angel, or other Cauſe, ſhould do it, all reaſon will confeſs, that they do it but as the Meſſengers or p. 293Inſtruments of God, and as ſecond cauſes, and not as the firſt Cauſe: for otherwiſe we ſhould make them gods. For my own part, my Soul perceiveth, that it is God himſelf that hath imprinted this his Image on me, and hath hereby, as it were, written upon me his Name and Mark, even HOLINESS TO THE LORD; and I bear about me continually a Witneſs of Himſelf, his Son, and holy Spirit; a Witneſs within me, which is the Seal of God, and the pledge of his love, and the earneſt of my heavenly inheritance.

And if our Sanctification be thus of GOD, it is certainly his atteſtation to the truth of Chriſt, and to his Goſpel: for, 1. No man that knoweth the perfections of God, will ever believe, that he would bleſs a deceiver, and a lie, to be the means of the moſt holy and excellent work that ever was done in the world. If Chriſt were a Deceiver, his crime would be ſo execrable, as would engage the Juſtice of God againſt him, as he is the righteous Governour of the world: And therefore he would not ſo highly honour him, to be his chiefeſt inſtrument for the worlds Renovation. He is not impotent to need ſuch inſtruments; he is not ignorant, that he ſhould ſo miſtake in the choice of inſtruments; he is not bad, that he ſhould love and uſe ſuch Inſtruments, and comply with their deceits. Theſe things are all ſo clear and ſure, that I cannot doubt of them.

2. No man that knoweth the mercifulneſs of God, and the Juſtice of his Government can believe, that he would give up Mankind ſo remedileſly to ſeduction; yea, and be the principal cauſer of it himſelf. For if beſides Prophecie, and a holy Doctrine, and a multitude of famous Miracles, a Deceiver might alſo be the great Renewer and Sanctifier of the world, to bring man back to the obedience of God, and to repair his Image on Mankind; what poſſibility were there of our diſcovery of that deceit? Or rather ſhould we not ſay, he were a bleſſed Deceiver, that had deceived us from our ſin and miſery, and brought back our ſtraying ſouls to God?

3. Nay, when Chriſt fore-told men, that he would ſend his Spirit to do all this work, and would renew men for eternal life, and thus be with us to the end of the world; and when I ſee all this done, I muſt needs believe, that he that can ſend down a Sanctifying Spirit, a Spirit of Life, a p. 294Spirit of Power, Light and Love, to make his Doctrine in the mouths of his Miniſters effectual to mens Regeneration and Sanctification, is no leſs himſelf than God, or certainly no leſs than his certain Adminiſtrator.

4. What need I more to prove the Cauſe than the adequate effect? When I find that Chriſt doth actually ſave me, ſhall I queſtion whether he be my Saviour? When I find that he ſaveth thouſands about me, and offereth the ſame to others, ſhall I doubt whether he be the Saviour of the world? Sure he that healeth us all, and that ſo wonderfully and ſo cheaply, may well be called our Phyſician. If he had promiſed only to ſave us, I might have doubted whether he would perform it, and conſequently whether he be indeed the Saviour. But when he performeth it on my ſelf, and performeth it on thouſands round about me, to doubt yet whether he be the Saviour, when he actually ſaveth us, is to be ignorant in deſpite of Reaſon and Experience. I conclude therefore that the Spirit of Sanctification is the infallible Witneſs of the Verity of the Goſpel, and the Veracity of Jeſus Chriſt.

5. And I entreat all that read this, further to obſerve, the great uſe and advantage of this teſtimony above others: in that it is continued from Generation to Generation, and not as the gift and teſtimony of Miracles, which continued plentifully but one Age, and with diminution ſomewhat after: this is Chriſt's witneſs to the end of the world, in every Country, and to every Soul: yea, and continually dwelling in them: For if any man have not the Spirit of Chriſt, he is none of his, Rom. 8.9. He that is not able to examine the Hiſtory which reporteth the Miracles to him, may be able to find upon his Soul the Image of God imprinted by the Goſpel, and to know that the Goſpel hath that Image in it ſelf which it imprinteth upon others; and that it cometh from God, which leadeth men ſo directly unto God; and that it is certainly his own means which he bleſſeth to ſo great and excellent ends.

6. Note alſo, that part of the work of the Spirit of God in ſucceeding the Doctrine of Jeſus Chriſt, doth conſiſt in the effectual production of Faith it ſelf: for though the work be wrought by the Reaſons of the Goſpel, and the Evidences of Truth; yet is it alſo wrought by the Spirit of God, concurring p. 295with that evidence, and as the internal Efficient, exciting the ſluggiſh faculties to do their office, and illuſtrating the underſtanding, and fitting the will to entertain the truth: for the difficulties are ſo great, and the temptations to unbelief ſo ſubtil and violent, and our own indiſpoſedneſs through corruption, the greateſt impediment of all, that the bare Word alone would not produce a belief of that lively vigorous nature, as is neceſſary to its noble effects and ends, without the internal co-operation of the Spirit. So that Chriſt doth not only teach us the Chriſtian Faith and Religion, but doth give it us, and work it in us by his Spirit. And he that can do ſo, doth prove the Divine approbation of his Doctrine, without which, he could not have the command of mens Souls.

7. Note alſo, that the Goſpel propoſeth to the Soul of man both Truth and Goodneſs: and the Truth is in order to the Good, and ſubſervient to it: That Chriſt is indeed the Saviour, and his Word infallibly true, is believed, that we may be made partakers of his Salvation, and of the Grace and Glory promiſed. And when the Spirit by the Goſpel hath regenerated and renewed any Soul, he hath given him part of that grace in poſſeſſion, and hath procreated in him the habitual love of God, and of holineſs, with a love to that Saviour and holy Word which brought him to it. So that this Love is now become as a new Nature to the Soul: and this being done, the Soul cleaveth now as faſt to Chriſt and the Goſpel by Love, as by Belief: not that love becometh an irrational cauſleſs love, nor continueth without the continuance of Belief, or Belief without the Reaſons and Evidence of Verity and Credibility: But Love now by concurrence greatly aſſiſteth Faith it ſelf, and is the faſter hold of the two: ſo that the Soul that is very weak in its Reaſoning faculty, and may oft loſe the ſight of theſe Evidences of truth, which it did once perceive, may ſtill hold faſt by this holy Love. As the man that by reaſoning hath been convinced that hony is ſweet, will eaſilier change his mind than he that hath taſted it; ſo Love is the Souls taſte, which cauſeth its faſteſt adherence to God and to the Goſpel. If a caviller diſpute with a loving child, or parent, or friend, to alienate their hearts from one another, and would perſwade them p. 296that it is but diſſembled love that is profeſſed to them by their relations and friends; Love will do more here to hinder the belief of ſuch a ſlander, than Reaſon alone can do: and where Reaſon is not ſtrong enough to anſwer all that the caviller can ſay, yet Love may be ſtrong enough to reject it.

And here I muſt obſerve how oft I have noted the great mercy of God, to abundance of poor people, whoſe reaſoning faculty would have failed them in temptations to Atheiſm and Infidelity, if they had not had a ſtronger hold than that, and their Faith had not been radicated in the Will by Love: I have known a great number of women who never read a Treatiſe that pleaded the Cauſe of the Chriſtian Religion, nor were able to anſwer a crafty Infidel, that yet in the very decaying time of Nature, at fourſcore years of age and upward, have lived in that ſenſe of the Love of God, and in ſuch Love to him and to their Saviour, as that they have longed to die, and be with Chriſt, and lived in all humility, charity, and piety, ſuch blameleſs, exemplary, heavenly Lives, in the joyfull expectation of their Change, as hath ſhewed the firmneſs of their Faith; and the Love and Experience which was in them, would have rejected a temptation to Atheiſm and Unbelief, more effectually than the ſtrongeſt Reaſon alone could ever do. Yet none have cauſe to reproach ſuch, and ſay, Their Wills lead their Ʋnderſtandings, and they cuſtomarily and obſtinately believe they know not why: for they have known ſufficient reaſon to believe, and their underſtandings have been illuminated to ſee the truth of true Religion; and it was this knowledge of Faith which bred their Love and Experience: but when that is done, as Love is the more noble and perfect operation of the Soul (having the moſt excellent object) ſo it will act more powerfully and prevailingly, and hath the ſtrongeſt hold: Nor are all they without Light and Reaſon for their belief, who cannot form it into arguments, and anſwer all that is ſaid againſt it.

Obj. But may not all this which you call Regeneration, and the Image of God, be the meer power of fantaſie, and affectation? and may not all theſe people force themſelves, like melancholy perſons, to conceit that they have that which indeed they have not?

p. 297Anſw. 1.I plead for no ſuperſtition, granting what Torquatus the Epicurean in Cic. de fin. l. 1. p. 87. that Superſtitione qui imbutus eſt, quietus eſſe nunquam poteſt: But I like not the quietneſs which intoxication, madneſs, or ignorance of danger doth procure. They are not melancholly perſons that I ſpeak of, but thoſe that are as capable as any others to know their own minds, and what is upon their own hearts. 2. It is not one or two, but millions. 3. Nature hath given man ſo great acquaintance with himſelf, by a power of perceiving his own operations, that his own cogitations and deſires are the firſt thing that naturally he can know: and therefore if he cannot know them, he can know nothing. If I cannot know what I think, and what I love and hate, I can know nothing at all. 4. That they are really minded and affected as they ſeem, and have in them that love to God, and Heaven, and Holineſs which they profeſs,Though there be much difference, and though prejudice, and ſaction, and the intereſt of their parties, cauſe uncharitable hypocrites to ſlander and rail at all that are againſt their ſect and mind, yet among all Chriſtians, there are holy ſerious perſons to be ſound, though ſuch as the worldly ſort do vilifie: And all of them write for Purity, Holineſs, Love and Peace, (of which more after.) Read the writings of Thaulerus, and that excellent holy Book of Gerardus Zutphanienſ. de Reformatione interiori, & de ſpiritualibus aſcenſionibus; where you will ſee a ſpeculum of other kind of purity than the Philoſophers held ſorth. they ſhew to all the world by the effects: 1. In that it ruleth the main courſe of their lives, and diſpoſeth of them in the world. 2. In that theſe apprehenſions and affections over-rule all their worldly fleſhly intereſt, and cauſe them to deny the pleaſures of the fleſh, and the profits and honours of the world. 3. In that they are conſtant in it to the death, and have no other mind in their diſtreſs; when as Seneca ſaith, Nothing feigned is of long continuance, for all forc'd things are bending back to their natural ſtate. 4. In that they will lay down their lives, and forſake all the world, for the hopes which faith in Chriſt begetteth in them.

And if the objectors mean, that all this is true, and yet it is but upon deluſion or miſtake that they raiſe theſe hopes, and raiſe theſe affections; I anſwer, This is the thing that I am diſproving: 1. The love of God, and a holy mind and life, is not a dream of the Soul, or a deliration: I have proved from Natural reaſon in the firſt Book, that it is the end, and uſe, and perfection of man's faculties: that if God be God, and man be man, we are to love him above all, and to obey him as our abſolute Sovereign, and to live as devoted to him, and to delight in his love. Man were more ignoble or miſerable than a beaſt, if this were not his work. And is that a dream or a deluſion, which cauſeth a man to live as a man? to the ends that he was made for? and according to the nature and uſe of his reaſon and all his faculties? 2. While the proofs of the excellency and neceſſity of a holy life are ſo fully before laid down, from natural and ſupernatural revelation, the Objector doth but refuſe to ſee p. 298in the open light, when he ſatisfieth himſelf with a bare aſſertion, that all this is no ſufficient ground for a holy life, but that it is taken up upon miſtake. 3. All the world is convinced at one time or other, that on the contrary it is the unholy, fleſhly, worldly life, which is the dream and dotage, and is cauſed by the groſſeſt error and deceit.

Object. But how ſhall I know that there is indeed ſuch holineſs in Chriſtians as you mention, and that it is not diſſembled and counterfeit?

Anſw. I have told you in the fore-going anſwer. 1. If you were truly Chriſtians, you might know it by poſſeſſion in your ſelves: as you know that you love your friend, or a learned man knoweth that he hath learning. 2. If you have it not your ſelves, you may ſee that others do not diſſemble, when you ſee them, as afore-ſaid, make it the drift of all their lives, and prefer it before their worldly intereſt, and their lives, and hold on conſtantly in it to the death. When you ſee a holy life, what reaſon have you to queſtion a holy heart? eſpecially among ſo great a number, you may well know, that if ſome be diſſemblers, all the reſt are not ſo.

Obj. But I ſee no Chriſtians that are really ſo holy: I ſee nothing in the beſt of them above civility, but only ſelf-conceit, and affectation, and ſtrictneſs in their ſeveral forms and modes of Worſhip.

Anſw. 1. If you are no better than ſuch your ſelf, it is the greateſt ſhame and plague of heart that you could have confeſſed: and it muſt needs be, becauſe you have been falſe to the very light of Nature, and of Grace. 2. If you know no Chriſtians that are truly holy, it muſt needs be, either becauſe you are unacquainted with them, or becauſe your malice will not give you leave to ſee any good in theſe that you diſlike. And if you have acquainted your ſelf with no Chriſtians that were truly holy, what could it be but malice or ſenſuality that turned you away from their acquaintance, when there have been ſo many round about you? If you have been intimate with them, and known their ſecret and open converſation, and yet have not ſeen any holineſs in them, it can be no better than wilful malice that hath blinded you. And becauſe a negative witneſs that knoweth not whether it be ſo or not, is not to be regarded againſt an affirming witneſs p. 299who knoweth what he ſaith,Serpit hodie putrida tabes hypocriſis per omne corpus eccleſiae; & quo tolerantius, eo deſperatius; eoque periculoſius quo communius. Bernard. I will here leave my teſtimony as in the preſence of God, the ſearcher of hearts, and the revenger of a lie, yea, even of lies pretended for his glory?

I have conſidered of the characters of a Chriſtian in the twenty particulars before expreſſed in this Chapter, (§. 10.) and I have examined my ſoul concerning them all; and as far as I am able to know my ſelf, I muſt profeſs, in humble thankfulneſs to my Redeemer, that there is none of them which I find not in me: And ſeeing God hath given me his teſtimony within me, to the truth of the Goſpel of his Son, I take it to be my duty in the profeſſion of it, to give my teſtimony of it to unbelievers. And I muſt as ſolemnly profeſs, that I have had acquaintance with hundreds, if not thouſands, on whom I have ſeen ſuch evidences of a holy heavenly mind, which nothing but uncharitable and unrighteous cenſure could deny.Cum dilectione fidem Chriſtiani: ſine dilectione fides daemonum: Qui autem non credunt, pejores ſunt quam daemones. Aug. de Charit. Hypocrita ut ſine fine crucietur, vivere ſine fine compellitur: ut cujus vita hic mortua fuit in culpa, illic ejus mors vivit in poena. Greg. Mor. l. 2. And I have had ſpecial intimate familiarity, with very many, in all whom I have diſcerned the Image of God, in ſuch innocency, charity, juſtice, holineſs, contempt of the world, mortification, ſelf-denial, humility, patience and heavenly mindedneſs, in ſuch a meaſure, that I have ſeen no cauſe to queſtion their ſincerity, but great cauſe to love and honour them as the Saints of God: yea, I bleſs the Lord that moſt of my converſe in the world, ſince the 22^d year of my age, hath been with ſuch; and much of it, ſix years ſooner. Therefore for my own part, I cannot be ignorant that Chriſt hath a ſanctified people upon earth.

Object.Nihil prodeſt aeſtimare quod non fis: & duplicis peccati ress es, non habere quod crederis, & quod habueris ſimulare. Hieron. ep. ad fil. Maurit. But how can one man know another's heart to be ſincere?

Anſw. I pretend not to know by an infallible certainty the heart of any ſingle individual perſon: But, 1. I have in ſuch a courſe of effects as is mentioned before, great reaſon to be very confident of it, and no reaſon to deny it, concerning very many. A child cannot be infallibly certain that his father or mother loveth him, becauſe he knoweth not the heart: But when he conſidereth of the ordinarineſs of natural affection, and hath always found ſuch uſage, as deareſt love doth uſe to cauſe, he hath much reaſon to be confident of it, and none to deny it. 2. There may be a certainty that all conjunctly do not counterfeit, when you have no certainty of p. 300any ſingle individual. As I can be ſure that all the mothers in the world do not counterfeit love to their children, though I cannot be certain of it in any individual.Siquis hominem qui ſanctus non eſt, ſanctum eſſe crediderit, & Dei cum j…nxerit ſucietati, Chriſtum vio… … membra … Omnes … Ch…iſt… cor…u …: Qui in Chriſti corpore errat & la…ctur dicens membrum ejus eſſe ſanctum cum non ſit, vel non ſanctus cum fit, vide quali crimine obnoxius fiat. Hieron. in Phil.

Object But it is not all Chriſtians, nor moſt, that are thus holy.

Anſw. It is all that are Chriſtians in deed and truth. Chriſt is ſo far from owning any other, that he will condemn them the more for abuſing his Name to the covering of their ſins: All are not Chriſtians who have the name of Chriſtians: in all profeſſions, the vulgar rabble of the ignorant and ungodly, do uſe to joyn with the party that is uppermoſt, and ſeem to be of the Religion which is moſt for their worldly ends, be it right or wrong, when indeed they are of none at all. Hypocrites are no true Chriſtians, but the perſons that Chriſt is moſt diſpleaſed with. Judge but by his precepts and example, and you will ſee who they are that are Chriſtians indeed.

Object. But what if the preaching or writings of a Miniſter do convert and ſanctifie men, it doth not follow that they are Saviours of the world.

Anſw. What ever they do, they do it as the Miniſters and Meſſengers of Chriſt, by his Doctrine, and not by any of their own: by his Commiſſion, and in his Name, and by his Power or Spirit. Therefore it witneſſeth to his truth and honour, who is indeed the Saviour, which they never affirmed of themſelves.

Object. What if Pythagoras, Socrates, Plato, the Japonian Bonzii,The Graecians, Romans and Mahometans take the murder of many thouſands in unjuſt wars to be glorious, and yet puniſh the murder of ſingle perſons. Their renown was got by the moſt tranſcendent, unjuſt and moſt inhumane cruelties: Their Alexanders and Caeſars were renowned murtherers and thieves. Ariſtotle and Cicero make revenge a laudable thing, and the omiſſion of it a diſhonour. Of the cruel murderous ſport of their Gladiators; the killing their ſervants when they were angry; their ſtreams of bloud wherewith Rome almoſt in every age had flowed, by thoſe Civil Wars which pride and unjuſt uſurpations had produced, &c. it is needleſs to tell any that have read their Hiſtories. Even Cato could lend his wife to his neighbour; and the Mahometans may have many, and put them away again: and many other ſuch ſenſualities are the temperature of their Religion, which was hatch'd in war, and maintained by it, and even conſtituted of war and carnality, added to ſome precepts of honeſty borrowed from Chriſtianity, and from the honeſter Heathens. the Indian Bramenes, &c. do bring any ſouls to a holy ſtate, (as its like they did) it will not follow that they were all Saviours of the world.

Anſw. 1. They have but an imperfect Doctrine, and conſequently make on the minds of men but a lame defective p. 301change: and that change but upon few, and that but for a few Ages, and then another Sect ſucceedeth them: So that they have no ſuch atteſtation and approbation of God, as Chriſt hath in the renovation of ſo many thouſands all abroad the world, and that for ſo many ages together. 2. They did not affirm themſelves to be the Sons of God, and the Saviours of the world; if they had, God would not have annexed ſuch a teſtimony to their word, as he doth to Chriſts. 3. The mercy of God is over all his works. He hath compaſſion upon all Nations; and ſetteth up ſome candles, where the Sun is not yet riſen: The Light and Law of Nature are his, as well as the Light and Law of Supernatural Revelation: and accordingly he hath his inſtruments for the communication of them, to the rude and ignorant part of the world. All the truth which any Philoſopher teacheth, is God's truth: and it is no wonder if a God of ſo much goodneſs, do bleſs his own truth, according to its nature and proportion, who ever be the meſſenger of it. Whether the ſucceſs of Philoſophy, be ever the true ſanctification and ſalvation of any ſouls, is a thing that I meddle not with; (it belongeth not to us, and therefore is not revealed to us:) But it is viſible in the Goſpel, that all that part of practical doctrine which the Philoſophers taught, is contained in the doctrine of Chriſt, as a part in the whole: and therefore the impreſs and effect is more full and perfect, as the doctrine; and the impreſs and effect of the Philoſophers doctrine, can be no better than the cauſe, which is partial and defective, and mixt with much corruption and untruth. All that is good in the Philoſophers is in the doctrine of Chriſt: but they had abundance of falſe opinions and idolatries to corrupt it; when Chriſtianity hath nothing but clean and pure. So that as no Philoſopher affirmed himſelf to be the Saviour, ſo his doctrine was not atteſted by the plenary and common effect of Regeneration; as Chriſt's was: but as they were but the Miniſters of the God of Nature, ſo they had but an anſwerable help from God; who could not be ſuppoſed (however, had they wrought miracles) to have atteſted more than themſelves aſſerted, or laid claim to.

Object. But Mahomet ventured on a higher arrogation and pretence; and yet if his doctrine ſanctifie men, it will not juſtifie his pretences.

p. 302Anſw. 1. It is not proved, that his Doctrine doth truly ſanctifie any: 2. The effect which it hath can be but lame, defective, and mixt with much vanity and error, as his doctrine is: for the effect cannot excell the cauſe. 3. That part of his doctrine which is good, and doth good, is not his own, but part of Chriſts, from whom he borrowed it, and to whom the good effects are to be aſcribed. 4. Mahomet never pretended to be the Son of God, and Saviour of the World, but only to be a Prophet: Therefore his cauſe is much like that of the Philoſophers forementioned, ſaving that he giveth a fuller teſtimony to Chriſt. 5. If Mahomet had proved his Word, by antecedent Propheſies, Promiſes, and Types, through many ages; and by inherent purity, and by concomitant Miracles, and by ſuch wonderfull ſubſequent communications of renewing ſanctifying grace, by the Spirit of God, ſo ordinary in the World; we ſhould all have had reaſon to believe his Word: But if he pretend only to be a Prophet, and give us none of all theſe proofs, but a foppiſh, ridiculous bundle of Non-ſenſe, full of carnal doctrines, mixt with holy truth, which he had from Chriſt, we muſt judge accordingly of his Authority and Word, notwithſtanding God may make uſe of that common truth, to produce an anſwerable degree of Goodneſs, among thoſe that hear and know no better.

Theſe Objections may be further anſwered anon, among the reſt: And thus much ſhall here ſuffice of the great and cogent Evidences of the truth of the Chriſtian Faith.