The Reasons of the Christian Religion Part 1, Part 2 · Chapter 7

The Reasons of the Christian Religion Part 1 · Part 2 · Chapter 7

p. 302CHAP. VII. Of the ſubſervient proofs, and means, by which the forementioned Evidences are brought to our certain knowledge.

THE witneſs of the Spirit in the four wayes of Evidence already opened, is proved to be ſure, and cogent, if firſt it be proved to be true, that indeed ſuch a witneſs to Jeſus Chriſt, hath been given to the World: p. 303The Argument is undenyable, when the Minor is proved, [He, whoſe Word is atteſted by God, by many thouſand years predictions, by the inherent Image of God upon the frame of his doctrine, by multitudes of uncontrolled Miracles, and by the ſucceſs of his Doctrine to the true Regeneration of a great part of the World, is certainly to be believed: But ſuch is Jeſus Chriſt: Ergo, —] I have been hitherto for the moſt part proving the Major Propoſition, and now come to the Minor; as to the ſeveral branches.

§. 1. I. The Prophetical Teſtimony of the Spirit, is yet legible, in the Promiſes, Propheſies and Types, and main deſign of the Old Teſtament.

§. 2. The Books of Holy Scripture where all theſe are ſound, are certain uncorrupted records thereof; preſerved by the unqueſtioned tradition and care, and to this day atteſted by the generall confeſſion, of the Jewes, who are the bittereſt enemies to Chriſtianity.

There are no men of reaſon that I have heard of, that deny the Books of Moſes, and the Pſalms, and the Prophets, &c. to be indeed thoſe that went under thoſe titles from the beginning: And that there can be no conſiderable corruption in them, which might much concern their teſtimony to Chriſt, the comparing of all the Copies, and the Verſions, yet extant, will evince; together with the teſtimony of all ſorts of enemies; and the morall impoſſibility of their corruption. But I will not ſtand to prove that which no ſober adverſary doth deny. To theſe Books the Chriſtians did appeal, and to theſe the Jews profeſs to ſtand.

§. 3. II. The conſtitutive inherent image of God upon the Goſpel of Chriſt, is alſo ſtill viſible in the Books themſelves; and needeth no other proof, than a capable Reader (as afore deſcribed.)

§. 4. The preaching and Writings of the Miniſters of Chriſt, do ſerve to illuſtrate this, and help men to diſcern it; but adde nothing to the inherent perfection of the Goſpel, for matter, or for method.

§. 5. III. The teſtimony of the age of Miracles fore-deſcribed, can be known naturally no way, but by ſight or other ſenſes to thoſe preſent, and by report or hiſtory to thoſe abſent.

p. 304Miracula ubicun que fiunt, vix à tota civitate feruntur, &c. Nam plerum que fiunt ignorantibus caeteris, maxime ſi magna ſit civitas; at quando alibi aliiſ que narrantur, tanta ea commendat autoritas, ut ſine difficultate vel dubitatione credantur. Aug. de Civit. Dei. 22.§. 6. The Apoſtles and many thouſand others ſaw the Miracles wrought by Chriſt; and needed no other proof of them than their ſenſes.

The many thouſands who at twice were fed by Miracle were witneſſes of that. The multitude were witneſſes of his healing the blinde, the lame, the paralitick, the Demoniacks, &c. The Phariſees themſelves made the ſtricteſt ſearch into the cure of the man born blinde, Joh. 9. and the raiſing of Lazarus from the dead, and many more. His miracles were few of them hid, but openly done before the World.

§. 7. The Apoſtles and many hundreds more, were witneſſes of Chriſts own Reſurrection; and needed no other proof but their ſenſe.

At divers times he appeared to them, together and apart: and yielded to Thomas his unbelief ſo farre, as to call him to put his finger into his ſide, and ſee the print of the Nails: He inſtructed them concerning the Kingdom of God, for forty dayes, Act. 1. He gave them their Commiſſion, Mar. 16. Mat. 28. Joh. 21. He expoſtulated with Peter, and engaged him to feed his Lambs: He was ſeen of more than five hundred brethren at once: And laſtly appeared after his aſcenſion to Paul, and to John that wrote the Revelations.

§. 8. The Apoſtles alſo were eye-witneſſes of his aſcenſion: Act. 1.

What he had foretold them, they ſaw him fulfill.

§. 9. All theſe eye-witneſſes were not themſelves deluded, in thinking they ſaw thoſe things which indeed they did not ſee.

For 1. They were perſons of competent underſtanding, as their Writings ſhew; and therefore not like Children that might be cheated with palpable deceits. 2. They were many (the twelve Apoſtles, and 70 Diſciples, and all the reſt, beſides the many thouſands of the common people that only wondered at him, but followed him not. One or two may be eaſilyer deceived than ſuch multitudes. 3. The matters of fact were done neer them, where they were preſent, and not far off. 4. They were done in the open light, and not in a corner, or in the dark. 5. They were done many times over, p. 305and not once or twice only. 6. The nature of the things was ſuch, as a juggling deluding of the ſenſes could not ſerve for ſo common a deceit: As when the perſons that were born blinde, the lame, the Paralitick, &c. were ſeen to be perfectly healed; and ſo of the reſt. 7. They were perſons who followed Chriſt, and were ſtill with him, (or very oft): and therefore if they had been once deceived, they could not be ſo alwayes 8. And vigilant ſubtile enemies were about them, that would have helped them to have detected a deceit. 9 Yea, the twelve Apoſtles and 70 Diſciples were employed themſelves in working Miracles, healing the ſick and Demoniacks, in Chriſts own life-time; and rejoyced in it: And they could not be deceived for divers years together in the things which they ſaw, and heard, and felt, and alſo in that which they did themſelves: Beſides that, all their own Miracles which they wrought after Chriſts aſcenſion, prove that they were not deceived. 10 There is no way left then but one to deceive them; and that is, if God himſelf ſhould alter and delude all their ſenſes, which it is certain that he did not doe: For then he had been the chief cauſe of all the deluſion, and all the conſequents of it in the World: He that hath given men ſight, and hearing, and feeling, will not delude them all by unreſiſtable alterations and deceits, and then forbid them to believe thoſe lies, and propagate them to others. Man hath no other way of knowing things ſenſible but by ſenſe. He that hath his ſenſes ſound, and the object proportionate and at a juſt diſtance, and the medium fit, and his underſtanding ſound, may well truſt his ſenſes; eſpecially when it is the caſe of many:Unum boni Viri verbum, unus nutus, ſexcentis argumentis ac verborum continuationibus parem fidem meretur. Plutar. in Phocion. And if ſenſe in thoſe caſes ſhould be deceived, we ſhould be bound to be deceived, as having no other way of knowing, or of detecting the deceit.

§. 10. Thoſe that ſaw not Chriſt's miracles, nor ſaw him riſen, received all theſe matters of fact, Pluris eſt oculatus teſtis unus, quam auriti decem. Qui audiunt, audita dicunt: qui vident, plane ſciunt. Plaut. Truc.from the teſtimony of them that ſaid they ſaw them: (Having no other way by which they could receive them.)

§. 11. Suppoſing now Chriſts Reſurrection and Miracles to be true, it is certain, that their uſe and obligation muſt extend to more than thoſe that ſaw them; even to perſons abſent, and of other generations.

p. 306This I have fully and undenyably proved, in a Diſputation in my Book againſt Infidelity: by ſuch arguments as theſe.

1. The uſe and obligation of ſuch Miracles doth extend to all that have ſufficient evidence of their truth. But the Nations and generations which never ſaw them, may have ſufficient evidence of their truth (that they were done): Ergo, the uſe and obligation doth extend to ſuch.

The Major is paſt all contradiction. He that hath ſufficient evidence of the truth of the fact, is obliged to believe it. The Minor is to be proved in the following Sections.

2. The contrary doctrine maketh it impoſſible for God to oblige the World by Miracles, according to their proper uſe. But it is not impoſſible: Therefore that doctrine is falſe.

Here note, that the uſe and force of miracles lyeth in their being extraordinary, rather than in the Power which they manifeſt: For it is as great an effect of Omnipotency to have the Sun move, as to ſtand ſtill: Now if miracles oblige none to believe but thoſe that ſee them, then every man in every City, Countrey, Town, Family, and in all generations to the end of the World, muſt ſee Chriſt riſen, or not believe it, and muſt ſee Lazarus riſen, or not believe it; and muſt ſee all the miracles himſelf which oblige him to believe: But this is an abſurdity, and contradiction, making Miracles Gods ordinary works, and ſo as no miracles.

Every man expecteth himſelf to be believed: and therefore oweth juſt belief to others.3. They that teach men that they are bound to believe no Miracles but what they ſee, do deprive all after-ages of all the benefit of all the miraculous works of God, both Mercies and Judgements, which their forefathers ſaw: But God wrought them not only for them that ſaw them; but alſo for the abſent,The teſtimony of one or two eye-witneſſes, is to be preferred before many learned conjectures and argumentations. Many wiſe men heretofore thought that they proved by argument, that there were no Antipodes, and others that men could not live under the Aequator and Poles; But one Voyage of Columbus hath fully confuted all the firſt; and many ſince have confuted both the one and the other; and are now believed againſt all thoſe learned Arguments by almoſt all. and after-times.

4. By the ſame reaſon, they will diſoblige men from believing any other matters of fact, which they never ſaw themſelves: And that is to make them like new comers into p. 307the World, yea, like Children and Fools, and to be uncapable of Humane Society.

5. This reaſoning would rob God of the honour of all his moſt wonderous works, as from any but thoſe that ſee them: ſo that no abſent perſon, nor following age ſhould be obliged to mention them, believe them, or honour him for them: which is abſurd and impious.

6. The World would be ſtill as it were to begin anew, and no age muſt be the wiſer for all the experiences of thoſe that have gone before; if we muſt not believe what we never ſaw. And if men muſt not learn thus much of their Anceſtors, why ſhould they be obliged to learn any thing elſe, but Children be left to learn only by their own eyeſight?

7. If we are not bound to believe Gods wonderous works which have been before our dayes, then our anceſtors are not bound to tell them us, nor we to be thankfull for them: The Iſraelites ſhould not have told their Poſterity how they were brought out of the Land of Egypt, nor England keep a day of Thankſgiving for its deliverance from the Powder-plot: But the conſequent is abſurd: Ergo, ſo is the antecedent. What have we our tongues for, but to ſpeak of what we know to others? The love that Parents have to their Children will oblige them to acquaint them with all things uſefull which they know. The Love which men have naturally to truth, will oblige them to divulge it. Who that had but ſeen an Angel, or received inſtructions by a Voice from Heaven, or ſeen the dead raiſed, would not tell others what he had ſeen and heard? And to what end ſhould he tell them, if they were not obliged to believe it.

8. Governments, and Juſtice, and all humane converſe is maintained by the belief of others, and the reports and records of things which we ſee not: Few of the Subjects ſee their King. Witneſſes carry it in every cauſe of Juſtice: Thus Princes prove their Succeſſions and title to their Crowns, and all men their Eſtates, by the records or teſtimony of others.

9. It is impudent arrogancy for every Infidel to tie God to be at his beck, to work Miracles as oft as he requireth it: To ſay, I will not believe without a Miracle; and if thou p. 308work never ſo many in the ſight of others, I will not believe unleſs I may ſee them my ſelf.

§. 12. There need not be new Revelations and Miracles, to confirm the former, and oblige men to believe them: For then there muſt be more Revelations and Miracles, to confirm the former, and oblige men to believe thoſe; and ſo on to the end of the World: And then God could not govern the World by a ſetled Law by Revelations once made; which is abſurd.

§. 13. Therefore the only natural way to know all ſuch matters of fact is ſenſible apprehenſion to thoſe that are preſent; and credible report, tradition or hiſtory, to thoſe that are abſent (as is aforeſaid): which is the neceſſary medium to convey it from their ſenſe to our underſtandings: And in this muſt we acquieſce, as the natural means which God will uſe.

§. 14. We are not bound to believe all hiſtory or report: Therefore we muſt be able to diſcern between the credible, and the incredible; neither receiving all, nor rejecting all; but making choice, as there is cauſe.

§. 15. Hiſtory is more or leſs credible, as it hath more or leſs evidence of truth: 1. Some that is credible hath only evidence of probability; and ſuch is that of meer Humane Faith: 2. Some hath evidence of certainty, from Natural cauſes concurring; where the concluſion is both of knowledge, and of Humane Faith. 3. And ſome hath evidence of certainty from ſupernatural atteſtation, which is both of Humane Faith, and of Divine.

Quod ſi falſa hiſtoria illa rerum eſt, unde tam brevi tempore totus mundus iſta religione completus eſt? aut in unam coire quî potuerunt mentem, gentes regionibus disjunctae? Ventis, coelo, convexionibus que dimotae: Imò, quia haec omnia & ab ipſo cernebant geri, & ab ejus praeconibus qui per orbem totum miſſi— veritatis ipſius vi victae, & dederunt ſe Deo, nec in magnis poſuere diſpendiis, membra vobis projicere, & viſcera ſua lanianda praebere. Arnob. l. 1. p. 9.§. 16. That hiſtory or report which hath no more evidence than the meer wiſdom and honeſty of the author or reporter (ſuppoſing him an imperfect man) is but probable, and the Concluſion though credible, is not infallible, and can have no certainty, but that which ſome call Morall; and that in ſeveral degrees, as the wiſdom and honeſty of the reporter is either more or leſs.

§. 17. II. Where there is an evident impoſſibility that all the witneſſes or reporters ſhould lie, or be deceived, there the Concluſion is credible, by humane Faith, and alſo ſure, by a natural certainty.

p. 309§. 18. Where theſe things concurre, it is impoſſible that that report or hiſtory ſhould be falſe: 1. When it is certain, that the reporters were not themſelves deceived: 2. When it is certain that indeed the report is theirs. 3. When they took their ſalvation to lie upon the truth of the thing reported, and of their own report. 4. When they expected Worldly ruin by their teſtimony, and could look for no commodity by it, which would make them any reparation. 5. When they give full proof of their honeſty and conſcience. 6. When their teſtimony is concordant, and they ſpeak the ſame things, though they had no opportunity to conſpire to deceive men; yea, when their numbers, diſtance and quality make this impoſſible. 7. When they bear their teſtimony in the time and place, where it might well be contradicted, and the falſity detected, if it were not true; and among the moſt malicious enemies; and yet thoſe enemies, either confeſs the matter of fact, or give no regardable reaſon againſt it. 8. When the reporters are men of various tempers, countreys, and civil intereſts. 9. When the reporters fall out, or greatly differ among themſelves, even to ſeparations, and condemnations of one another, and yet none ever detecteth or confeſſeth any falſhood in the ſaid reports. 10. When the reporters being numerous, and ſuch as profeſs that Lying is a damnable ſin, and ſuch as laid down their liberties, or lives in aſſerting their teſtimonies, did yet never any of them in life or death, repent and confeſs any falſhood or deceit. 11. When their report convinceth thouſands, in that place and time, who would have more abhorred them if it had been untrue.

Nay, where ſome of theſe concurre, the concluſion may be of certainty: ſome of theſe inſtances reſolve the point into natural neceſſity. 1. It is of natural neceſſity that men love themſelves, and their own felicity, and be unwilling of their undoing and miſery. The Will though free, is quaedam natura; and hath its natural neceſsary inclination to that good, which is apprehended as its own felicity, or elſe to have omnimodam rationem boni; and its natural neceſsary inclination againſt that evil, (or averſation from it) which is apprehended as its own undoing or miſery, or to have omnimodam rationem mali: Its liberty is only ſervato ordine finis: And ſome acts that are free are nevertheleſs of infallible certain p. 310futurition, and of ſome kinde of neceſſity; like the Love and Obedience of the Saints in Heaven. 2. Nothing can be without a cauſe ſufficient to produce it: But ſome things here inſtanced can have no cauſe ſufficient to produce them, if the thing teſtified were falſe: As the conſent of enemies; their not gainſaying; the concurrence of ſo many, and ſo diſtant, and of ſuch bitter Oppoſites, againſt their own common worldly intereſt, and to the confeſſed ruine of their ſouls; and the belief of many thouſands that could have diſproved it if falſe; and more which I ſhall open by and by. There is a natural certainty that Alexander was the King of Macedonia, and Caeſar Emperour of Rome, and that there is ſuch a place as Rome and Paris, and Venice and Conſtantinople: And that we have had Civil Warrs between the King and Parliament, in England, and between the Houſes of York and Lancaſter; and that many thouſands were murdered by the French Maſſacre, and many more by the Iriſh, and that the Statutes of this Land were made by the Kings and Parliaments whoſe names they bear, &c. Becauſe that 1. There is no cauſe in Nature which could produce the concurrence of ſo many teſtimonies; of men ſo diſtant and contrary, if it were not true. 2. And on the contrary ſide, there are natural cauſes which would infallibly produce a credible contradiction to theſe reports if they were falſe.

§. 19. III. When they that teſtifie ſuch matters of fact, do affirm that they do it by Gods own command, and prove this by multitudes of evident uncontrolled Miracles, their report is both humane and divine, and to be believed as moſt certain by a divine belief.

This is before proved, in the proof of the validity of the teſtimony of Miracles, and ſuch Miracles as theſe.

§. 20. The Teſtimonies of the Apoſtles and other Diſciples of Chriſt, concerning his Reſurrection and Miracles, were credible by all theſe three ſeveral ſorts of credibility: 1. They were credible (and moſt credible) by a humane belief, as they were the teſtimony of honeſt (and extraordinarily honeſt) men. 2. They were credible, as reported with concauſes of natural certainty. 3. They were credible, as atteſted by God, by Miracles, and therefore certain, by a certainty of Divine belief.

p. 311§. 21. I. They that obſerve in the Writings of the ſaid Diſciples, the footſteps of eminent piety, ſincerity, ſimplicity, ſelf-denyal, contempt of the World, expectation of a better World, a deſire to pleaſe and glorifie God, though by their own reproach and ſufferings, mortification, love to ſouls, forgiving enemies, condemning lyars, with high ſpirituality and heavenly-mindedneſs, &c. Muſt needs confeſs them to be moſt eminently credible by a humane Faith: (They being alſo acquainted with the thing reported).

§. 22. II. 1. That the Apoſtles were not themſelves deceived I have proved before. 2. That the Report was theirs, the Churches that ſaw and heard them knew by ſenſe (And how we know it, I am to ſhew anon). 3. That they took their own ſalvation to lie upon the belief of the Goſpel which they preached, is very evident, both in the whole drift and manner of their Writings, and in their labours, ſufferings and death: And that they took a Lie to be a damning ſin.

He that doth but impartially read the Writings of the Apoſtles and Evangeliſts, will eaſily believe that they believed what they preach'd themſelves, and lookt for ſalvation by Jeſus Chriſt: Much more if he further conſider of their forſaking all, and labouring and dying in and for theſe expectations: And Nature taught them as well as Chriſt, to know that a Lie was a damning ſin: They teach us themſelves, that Lyars are without, as Dogs,Rev. 21.22.Rev 21:22 and not admitted into the Kingdom of God: And that God needeth not our Lie to his Glory; nor muſt we do evil that good may come by it: Therefore they could never think that it would help them to Heaven, to ſpend their labours, and lay down their lives, in promoting a known lie, to deceive the World.Ambiguae, ſi quando citabere teſtis Incertae que rei, Phalaris licet imperet ut ſis Falſus, & admoto dictet perjuria tauro; Summum crede nefas vitam praeferre pudori, Et propter vitam vivendi perdere cauſes. Juven. 8.

§. 22. 4. That they expected temporal ruine by their Religion, without any worldly ſatisfaction, is manifeſt both in Chriſts prediction, telling them that it would be ſo, and in the tenour of his Covenant, calling them to forſake life and all, if they will be his Diſciples, and in the hiſtory of their own lives and labours, in which they met with no other uſage than was thus foretold them.

Many of them had not much wealth to loſe; but every man naturally loveth his eaſe, and peace, and life. And ſome of them, though not many, had Worldly riches, (as Zacheus, p. 312Joſeph of Arimathea, &c.) and commonly they had poſſeſſions, which they ſold, and laid down the price at the Apoſtles feet. And the Apoſtles had ways of comfortable living in the world: inſtead of all this they underwent reproach, impriſonments, ſcourgings, and death. Commodity or preferment they could not expect by it.

Object. But to men that had been but low in the world, the very applauſe of the people would ſeem a ſufficient ſatisfaction for their ſufferings; To be Teachers, and have many followers, is a thing that ſome people would venture liberty and life for.

Anſw. Lay all theſe following things together, and you may be certain that this was not the caſe. 1. Even women, and many that were not teachers, were of the ſame belief. 2. The Teachers did all of them ſet up their Lord, and not themſelves, but de…aſed and denied themſelves for his honour and ſervice. 3. Their way of teaching was in travel and labour, where they muſt deny all fleſhly eaſe and pleaſure, and ſo muſt have nothing but bare applauſe, if that had been it which they ſought after. 4. They ſuffered ſo much reproach and ſhame from the unbelievers, who were the rich and ruling party as would have much over-ballanced their applauſe among believers. They were perſecuted, impriſoned, ſcourged, ſcorned, and made as the off-ſcouring of the world. 5. They were ſo many, that no ſingle perſon was like to be carried ſo far with that ambition, when his honour was held in equality with ſo many. 6. One of the great vices which they preach'd and wrote againſt was pride, and ſelf-ſeeking, and over-valuing men, and following ſect-maſters, and crying up Paul, 1 Cor. 1. & 2. & 3. Act. 20.1 Cor 1Acts 20Apollo, or Cephas, &c. And thoſe that thus ſought to ſet up themſelves, and draw away Diſciples after them, were the men whom they eſpecially condemned. 7.Sed non creditis geſta haec. Sed qui ea conſpicati ſunt fieri, & ſub oculis ſuis viderunt agi, teſtes optimi certiſſimique authores, & crediderunt haec ipſi & credendo poſteris nobis haud exilibus cum approbationibus tradiderunt. Quinam iſti ſunt, fortaſſe quaeritis: Gentes, populi, nationes, & incredulum illud genus humanum; quod niſi aperta res eſſet, & luce ipſa clarior, nunquam rebus hujuſmodi credulitatis ſuae commodarent aſſenſum. At nunquid dicemus illius temporis homines uſque adeo fuiſſe vanos, mendaces, ſtol…dos, brutos, ut quae nunquam viderant, vidiſſe ſe fingerent? & quae facta non erant falſis proderent teſtimoniis, ut puerili aſſertione firmarent? Cumque poſſent vobiſcum & unanimiter vivere, & inoffenſas ducere conjunctiones, gratu…ta ſuſciperent odia, & execrabili haberentur nomine. Arnob. l. 1. If they had done, as this objection ſuppoſeth, they muſt have all the way gone on againſt their certain knowledge p. 313and conſcience, in teaching lies in matter of fact. And though ſome men would go far in ſeeking followers and applauſe, when they believe the doctrine which they preach themſelves, yet hardly in preaching that which they know to be falſe: the ſtirrings of conſcience would torment ſome of them, among ſo many, and at laſt break out into open confeſſion and detection of the fraud. 8. And if they had gone thus violently againſt their conſciences, they muſt needs know that it was their Souls, as well as their lives and liberties which they forfeited. 9. And the piety and humility of their writings ſheweth, that applauſe was not their end and prize: if they had ſought this, they would have fitted their endeavours to it; whereas it is the ſanctifying and ſaving of ſouls, through faith in Jeſus Chriſt, which they bent their labours towards. 10. So many men could never have agreed among themſelves in ſuch a ſcatter'd caſe, to carry on the juggle and deceit, without detection. Now tell us, if you can, where ever ſo many perſons in the world, ſo notably humble, pious and ſelf-denying, did preach againſt pride, man-pleaſing and lying, as damnable ſins, and debaſe themſelves, and ſuffer ſo much reproach and perſecution, and go through ſuch labour and travel, and lay down their lives, and confeſſedly hazard their ſouls for ever, and all this to get followers, that ſhould believe in another man, by perſwading men that he wrought miracles, and roſe from the dead, when they knew themſelves that all were lies which they thus laboriouſly divulged? If you give an inſtance in the Diſciples of Mahomet, the caſe was nothing ſo: no ſuch miracles atteſted! no ſuch witneſſes to proclaim it! no ſuch conſequents of ſuch a teſtimony! none of all this was ſo: but only a Deceiver maketh a few barbarous people believe that he had Revelations, and was a Prophet, and being a Souldier, and proſpering in War, he ſetteth up and keepeth up a Kingdom by the Sword, his Preachers being ſuch as being thus deluded, did themſelves believe the things which they ſpake, and found it the way to worldly greatneſs.

§. 24. 5. That the witneſſes of Chriſt were men of honeſty and conſcience, is before proved. 6. That it was not poſſible for ſo many perſons, to conſpire ſo ſucceſsfully to deceive the world, is p. 314manifeſt from 1. their perſons; 2. their calling; 3. their doctrine; 4. and their manner of miniſtration and labours.

1. For their Perſons, they were, 1. Many; 2. Not men of ſuch worldly craft and ſubtilty, as to be apt for ſuch deſigns: 3 Of variety of tempers and intereſts; men and women. 2. For their Callings, the Apoſtles knew the matter of fact indeed by common ſenſe; but their ſufficiency and gifts by which they carried on their miniſtry, were ſuddenly given them by the holy Ghoſt, when Chriſt himſelf was aſcended from them. And Paul, that had conferred with none of them, yet preached the ſame Goſpel, being converted by a voice from heaven in the heat of his perſecution. 3. Their doctrine containeth ſo many and myſterious particulars, that they could never have concorded in it all, in their way. 4. And their labours did ſo diſperſe them about the world, that many new emergent caſes muſt needs have caſt them into ſeveral minds or ways, if they had not agreed by the unity of that Spirit, which was the common Teacher of them all.

§. 25. 7. That the Diſciples of Chriſt divulged his Miracles and Reſurrection, in the ſame Place and Age, where the truth or falſhood might ſoon have been ſearch'd out, and yet that the bittereſt enemies either denied not, or confuted not their report, is apparent, partly by their confeſſions, and partly by the nonexiſtence of any ſuch confutations.

That the Diſciples in that Age and Country did divulge theſe Miracles, is denied by none: for it was their employment, and by it they gathered the ſeveral Churches: and their writings not long after written declare it to this day. That the enemies confuted not their report appeareth, 1. not only in the Goſpel-hiſtory, which ſheweth that they denyed not many of his Miracles, but imputed them to conjuration and the power of Satan; but alſo by the diſputes and writings of the Jews, in all Ages ſince, which do go the ſame way. 2. And if the enemies had been able to confute theſe Miracles, no doubt but they would have done it; having ſo much advantage, wit and malice.

Object. Perhaps they did, and their writings never come to our knowledge.

Anſw. The unbelieving Jews were as careful to preſerve their writings as any other men: and they had better advantage p. 315to do it than the Chriſtians had: and therefore if there had been any ſuch writings, yea, or verbal confutations, the Jews of this age had been as like to have received them, as all the other antient writings which they yet receive. Joſephus his teſtimony of Chriſt is commonly known; and though ſome think it ſo full and plain, that it is like to be inſerted by ſome Chriſtian,Prophetizare & virtutes facere & daemonia ejicere interdum non eſt meriti illius qui operatur; ſed invocatio Chriſti hoc agit, vel ob utilitatem corum qui vident & audiunt, vel, &c. Hieron. in Matth. 7. Operum Dei cauſa fi lateat hominem, non ſe obliviſcatur eſſe hominem, nec propterea Deo det inſipientiam, quia non bene capit ejus ſapientiam. Aug. de ſpir. & lit.Matt 7 yet they give no proof of their opinion; and the credit of all copies juſtifieth the contrary; except only that theſe words are like to have been thruſt in, [This is Chriſt] which ſome Annotator putting into the Margin, might after be put into the Text. And that the Jews wanted not will or induſtry to confute the Chriſtians, appeareth by what Juſtin Martyr ſaith to Tryphon of their malice, [That they ſent out into all parts of the world their choiceſt men to perſwade the people againſt the Chriſtians, that they are Atheiſts, and would aboliſh the Deity, and that they were convict of groſs impiety.]

§. 26. 8. The great diverſity of believers and reporters of the Goſpel Miracles, doth the more fully evince, that there was no conſpiracy for deceit.

There were learned and unlearned Jews and Gentils, rich and poor, men and women, ſome that followed Chriſt, and ſome (as Paul) that perhaps never ſaw him: and for all theſe to be at once inſpired by the holy Ghoſt, and thenceforth unanimouſly to accord and concur in the ſame doctrine and work, doth ſhew a ſupernatural cauſe.Rationem de occulto Dei conſil…o quaerere, nil aliud eſt quam contra ejus conſilium ſuperbire. Gregor. Hom.

§. 27. 9. There were diſſentions upon many accidents, and ſome of them to the utmoſt diſtance, which would certainly have detected the fallacy, if there had been any ſuch, in the matters of fact, ſo eaſily detected.

1. In Chriſt's own family there was a Judas, who betrayed him for mony: This Judas was one that had followed Chriſt, and ſeen his Miracles, and had been ſent out to preach, and wrought miracles himſelf. If there had been any colluſion in all this, what likelier man was there in the world to have detected it? yea, and his conſcience would never have accuſed, but juſtified him, he need not to have gone and hanged or precipitated himſelf, and ſaid, I have ſinned in betraying the innocent bloud? The Phariſees who hired him to betray his Maſter, might, by mony and authority, p. 316have eaſily procured him, to have wrote againſt him, and detected his fraud, if he had been fraudulent: it would have tended to Judas his juſtification and advancement. But God is the great defender of truth.

2. And there were many baptized perſons, who were long in good repute and communion with the Chriſtians, who fell off from them to ſeveral Sects and Hereſies; not denying the dignity and truth of Chriſt, but ſuperinducing into his doctrine many corrupting fancies of their own; ſuch as the Jud…iz…rs, the Simonians, the Nicolaitans, the Ebonites, the Cerinthians, the Gnoſticks, the Valentinians, Baſilidians, and many more: And many of theſe were in the days of the Apoſtles, and greatly troubled the Churches, and hindred the Goſpel; inſomuch as the Apoſtles riſe up againſt them with more indignation, than againſt the Infidels; calling them dogs,2 Pet. 2. Jude. Tit. 3.10. Nulla major eſt comprobatio quàm geſtarum ab eo fides rerum; quàm virtutum novitas, quàm omnia victa decieta, diſſolutaque fatalia, quae popoli gen…eſque ſuo generis ſub limine nullo diſſentiente vicêre: quae nec ipſi audent falſitatis arguere, quorum antiquas ſeu patrias leges vanitatis e…ſe pleniſſitas atque in… nillimae ſuperſtitionis oſtendir. A…nob. …dv. Ge…t. l. 1.2 Pet 2Titus 3:10 wolves, evil workers, deceivers, bruit beaſts, made to be taken and deſtroyed, &c. They write largely againſt them; they charge the Churches to avoid them, and turn away from them, and after a firſt and ſecond admonition to reject them as men that are ſelf-condemned, &c. And who knoweth not that among ſo many men thus excommunicated, vilified, and thereby irritated, ſome of them would certainly have detected the deceit, if they had known any deceit to have been in the reports of the afore-ſaid Miracles. Paſſion would not have been reſtrained among ſo many and ſuch, when they were thus provoked.

3. And ſome in thoſe times, as well as in all following ages, have forſaken the faith, and apoſtatized to open infidelity: and certainly their judgment, their intereſt, and their malice, would have cauſed them to detect the fraud, if they had known any in the matters of fact of theſe Miracles. For it is not poſſible that all theſe cauſes ſhould not bring forth this effect, where there was no valuable impediment. If you again ſay, It may be they did detect ſuch frauds by words or writings, which come not to our knowledge; I anſwer again, 1. The Jews then, that have in all ages diſputed and written againſt Chriſtianity, would certainly have made uſe of ſome ſuch teſtimony, inſtead of charging all upon Magick, and the power of the devil. 2. And it is to me a full evidence, that there were no ſuch deniers of the Miracles of Chriſt, p. 317when I find that the Apoſtles never wrote againſt any ſuch, nor contended with them, nor were ever put to anſwer any of their writings or objections: When all men will confeſs that their writings muſt needs be written according to the ſtate and occaſion of thoſe times in which they wrote them: and if then there had been any books or reaſonings divulged againſt Chriſt's miracles, they would either have wrote purpoſely againſt them, or let fall ſome confutations of them, in their Epiſtles to the Churches: but there are no ſuch things at all.

§. 28. 10. Seeing it is ſo heinous a crime to divulge lies in multitudes of matters of fact, to deceive the world into a blaſphemy, it is ſcarce poſſible, that the conſciences of ſo many perſons, of ſo much piety as their writings prove, ſhould never be touched with remorſe for ſo great a villany, either in life, or at the hour of death, and force ſome one of them to detect all the fraud, if they had been guilty of it.

There is a natural conſcience in the worſt of men, (much more in the beſt) which will at ſome time do its office, and will conſtrain men to confeſs, eſpecially their heinous crimes, and eſpecially at the time of death, when they ſee that their lies will ſerve their worldly intereſt no more: and eſpecially if they be men that indeed believe another life. Now conſider if the Apoſtles and Diſciples had been deceivers, how heinous a crime they had committed: 1. To affirm a man to be God incarnate, and to be the Saviour of the world,Occurſurus forſitan eſt cum aliis multis calumnioſis & puerilibus vocibus. Magus fuit, clandeſtinis artibus omnia illa perfecit, Aegyptiorum ex adytis angelorum potentium nomina, & remotas furatus eſt diſciplinas. Quid dicitis O parvuli? incomperta vobis & neſcia temerariae vocis loquacitate garrientes? Ergone illa quae geſta ſunt, daemonum fuere praeſtigiae, & magicarum artium lud…? Poteſtis aliquem nobis deſignare, monſtrare, ex omnibus illis Magis, qui unquam fuere per ſecula, conſimile aliquid Chriſto milleſima ex parte qui fecerit? Qui ſine ulla vi carminum, &c. Arnob. ubi ſup. l. 1. on whom all men muſt truſt their ſouls, &c. if he had been but a deceiver. 2. To make ſuch abundance of lies in open matters of fact. 3. To frame hereupon a new Law to the world. 4. To overthrow the Law of Moſes, which was there in force. 5. To abuſe the intellects of ſo many thouſand perſons with ſuch untruths, and to call the world to ſuch a needleſs work as the Chriſtian Religion would be, if all this were falſe! to put the world upon ſuch tasks, as forſaking p. 318all for Chriſt. 6. To draw ſo many to loſe their lives in martyrdom to atteſt a lie. 7. To loſe their own time, and ſpend all their lives and labour upon ſo bad a work: All theſe ſet together, would prove them far worſt than any thieves, or murderers, or traitors, if they knew it to be a lie which they preached and atteſted: There are now no men known on earth, even in this age of villanies, guilty of ſuch a heinous crime as this. And let any man that readeth the Apoſtles writings, or conſidereth of their lives and deaths, conſider whether it be not next to an impoſſibility, that ſo many, and ſuch perſons, ſhould go on in ſuch a way, upon no greater motives of benefit than they expected; nay, through ſuch labours, reproach and ſufferings, and not one of them to the death be conſtrained by conſcience to detect the fraud, and undeceive the world.

§. 29. 11. Laſtly, it is not poſſible, that ſo many thouſands of ſuch perſons as they preſently converted, ſhould ever have been perſwaded to believe their reports of theſe matters of fact, in a time and place, where it was ſo eaſie to diſprove them, if they had been falſe.

For, 1. The underſtanding is not free as the will is, but only participative, in quantum à voluntate imperatur: and a man cannot believe what he will, nor deny belief to cogent evidence, though againſt his will: The Intellects acts, as in themſelves, are neceſſitated, and per modum naturae. 2. And all theſe new converts had underſtandings which were naturally inclined to truth as truth, and averſe to falſhood; and they had all ſelf-love: and they all embraced now a doctrine which would expoſe them to ſuffering and calamity in the world: And therefore both nature and intereſt obliged them to be at the labour of enquiring, whether theſe things were ſo or not, before they ran themſelves into ſo great miſery: And the three thouſand which Peter converted at his firſt Sermon, muſt alſo take the ſhame of being murderers of their Saviour, and for this they were pricked at the heart: And Paul muſt be branded for a confeſſed perſecutor, and guilty of the bloud of Stephen! And would ſo many men run themſelves into all this for nothing, to ſave the labour of an eaſie enquiry, after ſome matters of publick fact? How eaſily might they go and be ſatisfied, whether p. 319Chriſt fed ſo many thouſand twice miraculouſly, and whether he healed ſuch as he was ſaid to heal, who were then living? and whether he raiſed Lazarus, and others, from death, who were then living? and whether the earth trembled, and the vail of the Temple rent, and the Sun was darkned at his death? And whether the witneſſes of his Reſurrection were ſufficient? And if none of this had been true, it would have turned them all from the belief of the Apoſtles, to deride them.

Object. Is not the unbelief of the moſt, a greater reaſon againſt the Goſpel, than the belief of the ſmaller number is for it.

Anſw. No: 1. Becauſe it is a negative which they were for: and many witneſſes to a negative, is not ſo good as a few to an affirmative. 2. Moſt of them were kept from the very hearing of the Apoſtles, which ſhould inform them and excite them. 3. Moſt men every where follow their Rulers, and look to their worldly intereſt, and never much mind or diſcuſs ſuch matters, as tend to their ſalvation, eſpecially by the way of ſuffering and diſgrace. 4. We believe not that the unbelieving party did deny Chriſt's miracles, but fathered them upon the devil; therefore even their teſtimony is for Chriſt: only they hired the Souldiers to ſay, that Chriſt was ſtoln out of the Sepulchre while they ſlept, of which they never brought any proof, nor could poſſibly do it, (if aſleep.)

§. 29. III. I have proved Chriſt's Miracles to be, 1. Credible, by the higheſt humane faith. 2. Certain, by natural evidence, there being a natural impoſſibility that the teſtimonies ſhould be falſe. 3. I am next to prove that they are certain by ſupernatural evidence, (which is the ſame with natural evidence, as in the effect, but is called ſupernatural from the way of cauſing it.)

§. 30. The ſame works of the SPIRIT, inherent, 2 Pet. 2.16. Eye-witneſſes of his Majeſty on the Mount.2 Pet 2:16concomitant and ſubſequent, were the infallible proof of the truth of the Diſciples teſtimony of Chriſt, his Perſon, Miracles and Doctrine.

§. 31. I. They were perſons of holy lives, and holineſs is the lively impreſs or conſtitution of their doctrine, now viſible in their writings.

What was before ſaid of the Doctrine of Chriſt himſelf, p. 320is true of theirs: And as the Kings Coyn is known by his Image and Superſcription, or rather as an unimitable author is known by his Writings, for matter, method and ſtyle, even ſo is Gods Spirit known in them and in their doctrine.

§. 32. II. Their miraculous gifts and works were ſo evident and ſo many and uncontrolled, as amount to an infallible proof, that Gods are his Witneſs in the World, and ſheweth the moſt infallible proof of his aſſertions.

§. 33. 1. Their gifts and miracles were many in kinde: as their ſudden illumination, when the Spirit fell upon them, and knowing that which they were ignorant of before: Their propheſying and ſpeaking in languages never before learn'd by them, and interpreting ſuch propheſies and languages; their diſpoſſeſſing D…moniacks, and healing diſeaſes, their deliverances by Angels out of cloſed Priſons and Fetters; their inflicting Judgements on Oppoſers and offenders, their raiſing the dead; and the conveying of the ſame Spirit to others by the Impoſition of the Apoſtles hands.

1. It is not the leaſt teſtimony of the veracity of the Apoſtles, that even while they lived with Jeſus Chriſt, they remained ignorant of much of the myſtery of the Goſpel, and ſome (that are ſince neceſſary) articles of Faith, as of his Death and Burial, and Reſurrection, and Aſcenſion, and much of the ſpiritual nature of his Kingdom, and Priviledges of Believers; and that all this was made known to them upon a ſudden, without any teaching, ſtudying or common means,Act. 1. & 2. Joh. 14. & 16.Acts 12 John 1:142 John 1:16 by the coming down of the Holy Ghoſt upon them: And that Chriſt had promiſed them his Spirit before, to lead them into all truth, and bid them wait at Jeruſalem till they received it: And it came upon them at the appointed time, on the day of Pentecoſt: And he promiſed that this Spirit ſhould be ſent on others, and become his Agent or Advocate in the World, to do his work in his bodily abſence, and bear witneſs of him. And he told his Diſciples, that this Spirit ſhould be better to them than his bodily preſence, and therefore it would be for their good that he ſhould go from them into Heaven: So that Chriſts teaching them immediately and miraculouſly by this ſudden giving them his Spirit, is an infallible proof both of his truth and theirs.

p. 3212. This propheſying was partly by foretelling things to come (as Agabus did the dearth, and Pauls bonds) and partly the expoſition of old Propheſies, and partly the ſpiritual inſtruction of the People, by ſudden inſpirations; And thoſe that were enabled to it, were people of themſelves unable for ſuch things, and ignorant but a little while before.

3. Their ſpeaking in various languages was a thing which no natural means could produce. Fernelius and many other Phyſicians, who were very loth to believe diabolical poſſeſſions, do confeſs themſelves convinced by hearing the poſſeſſed ſpeak Greek and Hebrew, which they had never learn'd: How much more convincing is this evidence, when ſo many ſpeak in ſo many languages, even in the language of all the Inhabitants of the Countreys round about them; and this upon theſe ſudden inſpirations of the Spirit.

4. Their interpreting of ſuch tongues alſo, which they never learnt, was no leſs a proof of a ſupernatural power and atteſtation.

5. Their deliverances are recorded in the Scriptures: Peter, Act. 12. and Paul and Sil…s, Act. 16. had their bonds all looſed, and the Priſon-doors opened by an Angel and a Miracle; which muſt be by a Power that ſufficiently atteſteth their verity.

6. And they inflicted judgements on Delinquents by no leſs a power: Ananias and Sapphira one after another were ſtruck dead upon the word of Peter, for their Hypocriſie and lyes: Elymas the Sorcerer was ſtruck blinde by Paul, in the preſence (or knowledge) of the Governour of the Countrey: And the excommunicated were often given up to Satan, to ſuffer ſome extraordinary penalty.

7. Their healing Demoniacks, the lame, the blinde, the paralitick, and all manner of diſeaſes with a word, or by Prayer and Impoſition of hands in the name of Chriſt, yea upon the conveyance of Napkins and Cloaths from their bodies, is witneſſed in the many Texts which I have before cited out of the Acts of the Apoſtles. And this Chriſt promiſed them particularly before-hand: And it was the occaſion of that Ʋnction of the ſick, which ſome have ſtill continued as a Sacrament.

8. Their raiſing the dead, is alſo among the fore-cited p. 322paſſages; ſo Peter raiſed Dorcas or Tabitha, Act. 9. and (its like) Paul Eutichus, Act. 20.

9. And it is the greateſt evidence of all, that the ſame Spirit was given to ſo many others, by their Impoſition of hands and Prayer; and all theſe had ſome of theſe wonderfull gifts; either propheſies, tongues, healing, or ſome ſuch like.

§. 34. 2. Theſe Miracles were wrought by multitudes of perſons, and not only by a few; even by the Apoſtles, and ſeventy Diſciples, and others on whom they laid their hands; which was by the generality or greater part of the Chriſtians.

If it were but by one or two men that Miracles were wrought, there would be greater room for doubting of the truth: But when it ſhall be by hundreds and thouſands, there can be no difficulty in the proof: That the Apoſtles and the ſeventy Diſciples wrought them in Chriſts own time, is declared before:Math. 16.17. Math. 10.1, 2. Luk. 10.1, 17, 19. Act. 2.1, 2, 3. Math. 3.11.Matt 16:17Matt 10:1Matt 10:2Luke 10:1Luke 10:17Luke 10:19Acts 2:1Acts 2:2Acts 2:3Matt 3:11 That they wrought them more abundantly after, and that the ſame Spirit was then commonly given to others, I ſhall now further prove (beſides all the Hiſtories of it before recited.) That upon the Impoſition of the Apoſtles hands, or Baptiſm, or Prayer, the Holy Ghoſt was given, is expreſſed Act. 2.38. to three thouſand at once the Holy Ghoſt was given. Act. 4.31. All the aſſembly were filled with the Holy Ghoſt: And with great power gave the Apoſtles witneſs of the Reſurrection of the Lord Jeſus, and great grace was upon them all. v. 33. Act. 8.15, 17. The Samaritans received the Holy Ghoſt upon the prayer of Peter and John, ſo that Simon Magus would fain have bought that gift with Money. Act. 9.7. Paul was filled with the Holy Ghoſt by the impoſition of Ananias's hands. Act. 10.44, 45, 47. Upon Peters preaching, the Holy Ghoſt fell on all the Family, and Kindred, and Friends of Cornelius who heard him preach, and they ſpake with tongues, and magnified God. Act. 11.15. Even in the ſame manner as it fell on the Apoſtles. Act. 13.52. The Diſciples were filled with the Holy Ghoſt. Act. 19.6. Twelve men upon Pauls impoſition of hands, received the Holy Ghoſt, and ſpake with tongues, and propheſied. The Holy Ghoſt was given to the Roman Chriſtians, Rom. 5.5. Yea, he telleth them, If any have not the Spirit of Chriſt, the p. 323ſame is none of his, Rom. 8.9. The ſame was given to the Church of the Corinthians, 1 Cor. 6.19. & 12.12, 13. And to the Church of the Galatians, Gal. 3.1, 2, 3, 5. And to the Church of the Epheſians, Eph. 1.13. & 4.30. To the Philippians, Phil. 1.19.27. & 2.1. To the Coloſſians, Col. 1.8. To the Theſſalonians, 1 Theſſ. 5.19. & 1.6. And what this Spirit was and did, you may find in 1 Cor. 12.4, 7, &c. There are diverſities of gifts, but the ſame Spirit: But the manifeſtation of the Spirit is given to every man to profit withall: For, to one is given by the Spirit the word of wiſdom, to another the word of knowledge by the ſame Spirit, to another faith by the ſame Spirit, to another the gifts of healing by the ſame Spirit, to another the working of miracles, to another propheſie, to another diſcerning of Spirits, to another divers kindes of tongues, to another the interpretation of tongues: But all theſe worketh that one and the ſelf ſame Spirit, dividing to every man ſeverally as he will — For by one Spirit we are all baptized into one body, whether we be Jewes or Gentiles, bond or free, and have been all made to drink into one Spirit. And in 1 Cor. 14. the gift of ſpeaking with tongues was ſo common in the Church of the Corinthians, that the Apoſtle is fain to give them inſtructions for the moderate uſe of it, leſt they hindered the edification of the Church, by ſuppreſſing prophecy or inſtruction in known tongues: And therefore he perſwadeth them to uſe it but more ſparingly.Quid ſoboles, virtuſ que Dei, & ſapientia Chriſtus? Nonne ſatis vanis curas erroribus aufert? Noſ que ſimul monitis & factis edocet unum Cuncta Deum regere, — et cum Omnipotens verbo ſternit mare, vel pede calcat; Et verbo morbos abigit, vel Daemonas urget; Aut reduces animas in corpora ſancta remittit; Jam que diu exanimes tumulis jubet ire reclufis; Integrat que putres vitâ remeante ſepultos: Nonne poteſtatem propriam ſatis indicat auctor? Qui ſolus naturam omnem vitam que gubernat. Claudian. Mammert. Carmen poſt lib. de Anim.

And James (5.14, 15.) exhorteth Chriſtians when they were ſick, to ſend to the Elders of the Church, that they may pray for them and anoynt them, and they may be forgiven and recover: By which it ſeems it was no unuſual thing in thoſe times to be healed by the Prayers of the Elders. Yea, the very Hypocrites, and ungodly perſons, that had only the barren profeſſion of Chriſtianity, had the gift of Miracles, without the grace of Sanctification: And this Chriſt foretold, Matth. 7.22. Many ſhall ſay in that day, Lord, have we not propheſied in thy Name? and in thy Name caſt out devils? and done many wonderfull works?

p. 324Obj. But all were not healed by them: Paul left Trophimus at Miletum ſick: Why doth not Paul cure Timothy of his weak ſtomack and infirmity, without drinking of Wine, if he could do it?

Anſw. 1. Certainly, they did not cure all men that were ſick: For then who would have dyed? It was none of the intent of the Spirit of Chriſt, in working Miracles, to make men immortal here on earth; and to keep them from Heaven? 2. And it is eaſily confeſs'd, that the Spirit was not at the command or will of them that had it: And therefore they could not do what and when they pleaſed, but what the Spirit pleaſed; And his operations were at his own time and diſpoſal. And this proveth the more fully, that it was the teſtimony of God, and not the contrivance of the wit of man. 3. And miracles and tongues were not for them that believed, but rather for them that believed not: And therefore a Trophimus or a Timothy might be unhealed.

§. 35. 3. Theſe Miracles were oftentimes wrought, even for many years together, in ſeveral Countreys and places through the World, where the Apoſtles and Diſciples came: and not only once, or for a little ſpace of time.

Diſſimulation might be eaſilyer cloaked for a few acts, than it can be for ſo many years. At leaſt theſe gifts and miracles continued during the Age of the Apoſtles, though not performed every day, or ſo commonly as might make them uneffectual, yet ſo frequently as to give ſucceſs to the Goſpel, and to keep up a reverence of Chriſtianity in the World. They were wrought not only at Jeruſalem, but at Samaria, Antioch, Epheſus, Corinth, Philippi, and the reſt of the Churches through the World.

§. 36. 4. They were alſo wrought in the preſence of multitudes, and not only in a corner, where there was more poſſibility of deceit.

The Holy Ghoſt fell on the Apoſtles and all the Diſciples at Jeruſalem before all the people; that is, They all heard them ſpeak in ſeveral tongues, the wonderfull works of God; even the Parthians, and Medes, and Elamites, and the Inhabitants of Meſopotamia, Judaea, Cappadocia, Pontus, Aſia, Phrygia, Pamphylia, Egypt, Lybia, Cyrene, Rome, Jews and Proſelites, Cretes, and Arabians, Act. 2.8, 9, 10, 11, 12. It p. 325was three thouſand that the Holy Ghoſt fell on, Act. 2.38. Thoſe that went into the Temple, and all the people, ſaw the lame man, that was cured by Peter and John, Act. 3. The death of Ananias and Sapphira was a publick thing, ſo that fear fell on all, and hypocrites were deterred from joyning with the Church, Act. 5. The gifts of tongues, and interpretation, were commonly exerciſed before Congregations or multitudes. And crowds of people flocked to them to be healed; As with Chriſt they uncovered the roofs of the houſes to lay the ſick before him; ſo with the Apoſtles they ſtrove who might come within their ſhadow, or touch the hem of their garment, or have Cloaths or Napkins from them, that they might be healed. So that here was an age of publick Miracles.

§. 37. 5. All theſe miracles were uncontrolled; that is, They were not wrought in oppoſition to any controlling Truth, which hath certain evidence contradicting this; nor yet were they overtopt by any greater miracles for the contrary.

A miracle (if God ſhould permit it to be wrought in ſuch a caſe) might be ſaid to be controlled, either of theſe two wayes: 1. If a man ſhould work Miracles to contradict the certain light of Nature, or perſwade men to that which is certainly falſe: 2. If men ſhould do wonders as Jannes and Jam…res the Egyptian Sorcerers, which ſhould be overtopt by greater wonders, as thoſe of Moſes, and as Simon Magus, and Elymas by Peter and Paul; In theſe caſes God could not be ſaid to deceive men, by his power or permiſſion, when he giveth them a ſufficient preſervative. But theſe Miracles had no ſuch controll, but prevailed without any check from contradictory Truths or Miracles. Thus Chriſt performed his Promiſe, Joh. 14.12. Verily, verily, I ſay unto you, he that believeth on me, the works that I do, ſhall he do alſo, and greater works than theſe ſhall he do, becauſe I goe unto the Father.

§. 38. III. The third teſtimony of the Spirit to the truth of the Apoſtles witneſs, was the marvellous ſucceſs of their doctrine to the ſanctifying of ſouls; which as it could not be done without the power and Spirit of God, ſo neither would the righteous and mercifull Governour of the World; have made a company of profligate lyars and deceivers his inſtruments of doing this excellent work by cheats and falſhoods.

p. 326This I ſpake of before, as it is the Seal of Chriſts own doctrine: I now ſpeak of it only as it is the Seal of the Apoſtles verity in their teſtimony of the Reſurrection and Miracles of Chriſt. Peter converted three thouſand at once: Many thouſands and myriads up and down the world were ſpeedily converted. And what was this Converſion. They were brought unfeignedly to love God above all, and their neighbours as themſelves. Act. 2.42, 46. They continued ſtedfaſtly in the Apoſtles doctrine, and fellowſhip, and breaking of bread and prayer: And all that believed were together and had all things common, (not by levelling, but by lone) and ſold their poſſeſſions and goods, and parted them to all men, as every man had need, and did eat their meat with gladneſs and ſingleneſs of heart, praiſing God, and having favour with all the People.

Act. 4.32. The multitude of Believers were of one heart, and of one ſoul, neither ſaid any of them that ought of the things that he poſſeſſed was his own, but they had all things common.

All that are in Chriſt, have his Spirit, and are ſpiritually minded, and walk not after the fleſh, but after the ſpirit, Rom. 8. They that are Chriſts, have crucified the fleſh, with the affections and luſts: The world is crucified to them, and they to the world, Gal. 5.24. & 6.14. They are choſen to be holy and unblameable in love, Eph. 1.4. They walk as renewed in the ſpirit of their mindes, with all lowlineſs and meekneſs, and long-ſuffering, forbearing one another, endeavouring to keep the unity of the Spirit in the bond of peace: Eph. 4.23.2.3. As being created unto good works in Chriſt: Eph. 2.10. Without corrupt communication, bitterneſs, wrath, clamor, evil-ſpeaking, fornication, uncleanneſs, covetouſneſs, filthineſs, fooliſh talking and jeaſting, Eph. 4.29. & 5.3.4. Denying ungodlyneſs and worldly luſts, living ſoberly, righteouſly and godly in this preſent world, as redeemed from all iniquity, and purified as a peculiar people to Chriſt, zealous of good works: Tit. 2.12, 14. Having their converſation in Heaven, from whence they expect their Redeemer to tranſlate them into Glory, Phil. 3.20, 21. Theſe were the fruits of the Miniſtry of the Apoſtles.

And God was pleaſed to bleſs their labours more than any p. 327others ſince, and make better, holyer, heavenlyer Chriſtians, by the means of their endeavours; that ſo he might give, a fuller proof of the truth of their teſtimony of Chriſt.

§. 39. It is the great advantage of our Faith, that theſe ſecond atteſtations to the Diſciples teſtimony of the Miracles of Chriſt, are much more open, evident, and convincing, to us at this diſtance, than the Miracles of Chriſt himſelf; that ſo there might be no place for rational doubting.

The ſorts of their miracles were as numerous as his: They were wrought by hundreds and thouſands, and not by Chriſt alone. They were wrought for an age, and not for three years and a half alone: They were wrought in a great part of the World, and not in Judaea and Galilee alone: They were done in the face of abundance of Congregations, and not before the Jews only: And they ſucceeded to the converſion and ſanctification of many thouſands more than did the preaching of Chriſt himſelf. So that if any thing that is ſaid before, of the confirmation of Chriſts own miracles, had wanted evidence, it is abundantly made up in the evidence of their miracles who were the reporters and witneſſes of his.

§. 40. I have hitherto been ſhewing you, how the miracles of Chriſt were proved, atteſted, and made certainly known to the firſt Churches planted by the Apoſtles themſelves, viz. by the teſtimony of the Spirit, 1. In their doctrine and lives, 2. In their miracles, and 3. In their ſucceſs, in the ſanctification of mens ſouls: I am next to ſhew you how theſe matters of fact, or actions of the Apoſtles, are certainly proved, or brought down to us.

§. 41. And this is by the ſame three wayes of proof as the Apoſtles proved to the firſt Churches, their teſtimony: (though with much difference in the point of miracles) viz. I. We have it by the moſt credible humane teſtimony: II. By ſuch teſtimony as hath a natural certainty: III. And by ſome of that teſtimony of God, which is alſo a ſupernatural evidence: Of all which I muſt ſpeak in order (ſuppoſing what is ſaid before.)

§. 42. I. The only natural way of tranſmitting thoſe things down to us, is by Hiſtorical Conveyance: And the authors of this Hiſtory, are, both the Churches of Chriſt, and their enemies: The credibility of which Teſtimonies will be fullyer p. 328opened, under the ſecond degree of proofs; which comprehendeth this.

§. 43. II. That there is a natural Impoſſibility that our Hiſtory of the Apoſtles gifts and miracles ſhould be falſe, will appear by reviewing all the particulars by which the ſame was proved of the Apoſtles teſtimony of the miracles of Chriſt; And in many reſpects, with much more advantage.

§. 44. (1.) It is naturally impoſſible that all Reporters could be themſelves deceived: For 1. They were many thouſands, in ſeveral Countreys through the World: And therefore could not be all either mad or ſenſleſs: 2. They were men that took their ſalvation to be moſt neerly concerned in the thing, and were to forſake the pleaſures of the World, and ſuffer from men for their Religion: and therefore could not be utterly careleſs in examining the thing: 3. They were preſent upon the place, and eye-witneſſes, and ear-witneſſes of all. 4. The Languages were ſaid to be ſpoken, in their aſſemblies, and the miracles done among them, for many years, even an age together: And it is impoſſible all Countreys could be cheated by juggling, in matters which their eyes and ears were ſuch competent witneſſes of, for ſo many years together. 5. They were ſaid to be the objects of many of theſe miracles themſelves; viz. That the cures were wrought on many of them; that the ſame Spirit was given to them all. 6. And they were ſaid to be the Agents themſelves in the ſeveral works of that Spirit, according to their ſeveral gifts. So that their common deceit muſt be impoſſible.

If any man ſhould now among us, take on him to ſpeak with divers Languages, or tell the Churches that divers Languages are ſpoke among them in their hearing, by unlearned men; and that Propheſyings, Interpretations, miraculous cures, &c. are wrought among them, and name the perſons, time and place; and ſhould tell them that they had all ſome ſort or other of the ſame gifts themſelves; were it poſſible for the people to believe all this, if it were a Lie? Would they not ſay, when did we ever hear your Languages? or when did we ever ſee your Cures and other Miracles? when did we ſee an Ananias and Saphira die? When did we do any ſuch works our ſelves? Do we not know what we doe? Men could not believe ſuch palpable untruths p. 329in matter of publick fact, ſo neer them, among them, upon them, and much leſs could ſo many thouſands believe this, in ſo many Nations, if it were falſe: Becauſe the underſtanding is not free in it ſelf; but per modum naturae is neceſſitated by cogent evidence. Abſurd doctrines may eaſily deceive many thouſands; and ſo may falſe Hiſtory do by men at a ſufficient diſtance: But he that thinks the ears and eyes and other ſenſes of ſo many thouſand ſound perſons, were all deceived thus in preſence, will ſure never truſt his own ears or eyes or ſenſe in any thing; nor expect that any man eiſe ſhould ever believe him, who ſo little believeth his own ſenſe and underſtanding.

§. 45. (2.) That the reporters were not purpoſely the Deceivers of the World by wilfull falſhood, is alſo certain by theſe following evidences.

§. 46. It was not poſſible that ſo many thouſands in all Countreys, ſhould have wit and cunning enough for ſuch a contrivance, and could keep it ſecret among themſelves, that it ſhould never be detected.

They that think they were all ſo ſtupid as to be themſelves deceived, cannot alſo think that they were all ſo cunning as to conſpire the deceiving of all the World, ſo ſucceſsfully and undiſcovered. But it is paſt doubt, that for their Naturals, they were ordinary perſons, neither ſuch mad people as all to think they ſaw, and heard, and did things which were nothing ſo, for ſo long together; nor yet ſo ſubtile as to be able to lay ſuch a deceiving plot, and carry it on ſo cloſely to the end. And they that ſuſpect the Apoſtles and firſt Diſciples to be the Authors of the plot, will not ſuſpect all the Churches too: For if there were Deceivers, there muſt be ſome to be deceived by them: If Chriſt deceived the Diſciples, then the Diſciples could not be wilfull deceivers themſelves: For if they were themſelves deceived, they could not (therein) be wilfull deceivers: And then how came they to confirm their teſtimony by Miracles? If the Apoſtles only were deceivers, then all the Diſciples and Evangeliſts who aſſiſted them muſt be deceived, and not wilfull deceivers. And then how came they alſo to do miracles? If all the Apoſtles and Diſciples of the firſt Edition were wilfull Deceivers, then all the Churches through the World which were gathered p. 330by them, were deceived by them, and then they were not wilſul deceivers themſelves: which is all that I am now proving, having proved before that they were not deceived.

§. 47. 2. If they had been cunning enough, it is moſt inprobable that ſo many thouſands in ſo many Nations, ſhould be ſo bad, as to deſire and endeavour at ſuch a rate as their own temporal and eternal ruine, to deceive all the world into a blaſphemy without any benefit to themſelves, which might be rationally ſufficient to ſeem a tempting compenſation to them.

Nemo jam infamiam incutiat; nemo aliud exiſtimet: quia nee fas eſt ulli de ſua religione mentiri. Tertul. Apo…. c. 20.§. 48. For all theſe Churches which witneſſed the Apoſtles Miracles, 1. Did profeſs to believe lying and deceiving to be a heinous ſin. 2. And to believe an everlaſting puniſhment for liars. 3. They were taught by their Religion to expect calamity in this world. 4. They had experience enough to confirm them in that expectation: Therefore they had no motive which could be ſufficient to make them guilty of ſo coſtly a deceit.

For, 1. Operari ſequitur eſſe. A man will do ill, but according to the meaſure that he is ill; and as bad as humane nature is, it is not yet ſo much depraved, as that thouſands through the world could agree, without any commodity to move them to it, to ruine their own eſtates, and lives, and ſouls for ever, meerly to make the world believe that other men did miracles, and to draw them to believe a known untruth. And, 2. as free as the will is, it is yet a thing that hath its nature and inclination, and cannot act without a cauſe and object; which muſt be ſome apparent good: Therefore when there is no good-appearing, but wickedneſs and miſery, it cannot will it. So that this ſeemeth inconſiſtent with humane nature.

Quid adeo ſimile Philoſophus & Chriſtianus? Graeciae diſcipulus & coeli? famae negotiator & vitae? verborum & factorum operator. Tertul. Apol. c. 46.§. 49. And the certain hiſtory of their lives doth ſhew, that they were perſons extraordinary good and conſcionable: being holy, heavenly and contemners of this world, and ready to ſuffer for their Religion: and therefore could not be ſo extremely bad, as to ruine themſelves only to do miſchief to the world and their poſterity.

§. 50. And their enemies bare them witneſs, that they did and ſuffered all this in the hopes of a reward in heaven: which proveth that they were not wilful liars and deceivers: for no man can look for a reward in heaven, for the greateſt known-villany on earth, even for ſuffering, to cheat all the world into a blaſphemy.

p. 331Even Lucian ſcoffeth at the Chriſtians for running into ſufferings, and hoping to be rewarded for it with a life everlaſting.

§. 51. 3. If they had been never ſo cunning and ſo bad, yet was it impoſſible that they ſhould be able for the ſucceſsful execution of ſuch a deceit, as will appear by all theſe following evidences.

§. 52. 1. It was impoſſible that ſo many thouſands, at ſuch a diſtance, who never ſaw each others faces, could lay the plot, in a way of concord; but one would have been of one mind, and another of another.

§. 53. 2. It is impoſſible that they ſhould agree in carrying it on, and keeping it ſecret through all the world, if they had accorded in the firſt contrivance and attempts.

§. 54. 3. It is impoſſible that all the thouſands of adverſaries among them, who were eye-witneſſes and ear-witneſſes as well as they, ſhould not diſcover the deceit.

All thoſe Parthians, Medes, Elamites, and other Countrymen, mentioned Act. 2. were not Chriſtians: and the Chriſtians, though many, were but a ſmall part of the Cities and Countries where they dwelt. And Paul ſaith, that Tongues and Miracles were for the ſake of unbelievers; and unbelievers were ordinarily admitted into the Chriſtian aſſemblies: and the Chriſtians went among them to preach; and moſt of the miracles were wrought in their ſight and hearing.

§. 55. 4. It is impoſſible that the falling out of Chriſtians among themſelves, among ſo many thouſands in ſeveral Nations, ſhould never have detected the deceit, if they had been all ſuch deceivers.

§. 56. 5. It is impoſſible but ſome of the multitudes of the perverted, exaſperated, ſeparating, or excommunicate Hereticks, (which were then in moſt Countries where there were Chriſtians, and oppoſed the Orthodox, and were oppoſed by them) ſhould have detected this deceit, if it had been ſuch.

§. 57. 6. It is impoſſible but ſome of the Apoſtates of thoſe times, who are ſuppoſed to have joyned in the deceit, would have detected it to the world, when they fell off from Chriſtianity.

§. 58. 7. It is ſcarce poſſible among ſo many thouſands in ſeveral Lands, that none of their own conſciences living or dying, p. 332ſhould be conſtrained in remorſe and terrour, to detect ſo great an evil to the world.

§. 59. 8. Much more impoſſible is it, that under the conſcience of ſuch a villany, they ſhould live, and ſuffer, and die rejoycingly, and think it a happy exchange to forſake life and all, for the hopes of a reward in heaven for this very thing.

§. 60. 9. Laſtly, it is impoſſible, that theſe thouſands of Chriſtians ſhould be able to deceive many more than themſelves, into the belief of the ſame untruths, in the very time and place, where the things were ſaid to be done; and where the detection of the deceit had been eaſie, yea, unavoidable.

Chriſtianity was then upon the increaſe: they that were converted, did convert more than themſelves. Suppoſe in Jeruſalem, Epheſus, Corinth, Rome, &c. ſome thouſands believed by the preaching of the Apoſtles, in a few years at the firſt: in a few years more, there were as many more added. Now ſuppoſing all this had been but a cheat, if the Chriſtians had told their neighbours, [Among us, unlearned men ſpeak in the Languages of all Countries; they caſt out devils; they cure all diſeaſes with prayer and annointing; they propheſie, and interpret Tongues; they do many other miracles; and the ſame Spirit is given to others by their impoſition of hands; and all this in the Name and by the Power of Jeſus:] would not their neighbours eaſily know whether this were true or not? And if it were falſe, would they not hate ſuch deceivers, and make them a common ſcorn, inſtead of being converted by them?

§. 61. The foreſaid impoſſibilities are herein founded: 1. There is no effect without a ſufficient cauſe. 2. A neceſſary cauſe, not ſufficiently hindred, will bring forth its anſwerable effect. But the oppoſed ſuppoſition maketh effects without any ſufficient cauſe, and neceſſary cauſes without their adequate effects.

§. 62. The providence of God permitted diſſentions and hereſies to ariſe among Chriſtians, and rivals and falſe Teachers to raiſe hard reports of the Apoſtles, and the people to be ſomewhat alienated from them, that the Apoſtles might by challenges appeal to miracles; and future ages might be convinced, that the matter of fact could not be contradicted.

The Romans had contentions among themſelves, the ſtrong and the weak contemning or condemning one another, about p. 333meats and days, Rom. 14. and 15. The Corinthians were divided into factions, and exaſperated againſt Paul by falſe Apoſtles; ſo that he is fain at large to vindicate his Miniſtry: and he doth it partly by appealing both to miracles and works of power wrought among them, and by the Spirit given to themſelves, 2 Cor. 12.12. and 13.3, 4, 5. and 1 Cor. 12.7, 12, 13. The Galatians were more alienated from Paul by Jewiſh Teachers, and ſeemed to take him as an enemy, for telling them the truth, and he feared that he had beſtowed on them labour in vain; and in this caſe he vehemently rebuketh them, and appealeth firſt to miracles wrought among them, and before their eyes, and next to the Spirit given to themſelves: Gal. 3.1, 2, 3, 4, 5. O fooliſh Galatians, who hath bewitched you that you ſhould not obey the truth, before whoſe eyes Jeſus Chriſt hath been evidently ſet forth crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? He therefore that miniſtreth to you the Spirit, and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith? Now if no ſuch miracles were wrought among them, and if no ſuch Spirit was received by themſelves, would this argument have ſilenced adverſaries, and reconciled the minds of the Galatians? or rather have made them deride the cauſe that muſt have ſuch a defence, and ſay, [Who be they that work miracles among us? and when did we receive ſuch a Spirit?] So to the Romans, this is Paul's teſtimonial, Rom. 15.18, 19. For I will not dare to ſpeak of any of thoſe things which Chriſt hath not wrought by me, to make the Gentiles obedient by word and deed: Through mighty ſigns and wonders, by the power of the Spirit of God, &c. And to the Corinthians he ſaith, 1 Cor. 14.18. I thank my God, I ſpeak with tongues more than you all. So Gal. 2.8. 1 Cor. 14.22. Tongues are for a ſign to them that believe not. So Acts 2.43. and 4.30. and 5.12. and 7.36. and 8.13. and 14.3. and 6.8. and 8.6, 13. and 15.12. and 19.11. 1 Cor. 12.10. Miracles are ſtill made the confirmation of the Apoſtles teſtimony and doctrine.

And in Heb. 2.3, 4. you have the juſt method of the proof and progreſs of Chriſtianity, [Which at the firſt began to be ſpoken by the Lord, (but how is that known?) and was confirmed p. 334to us by them that heard him. (But how ſhall we know that they ſaid truth?) God alſo bearing them witneſs with ſigns and wonders, and with divers miracles and gifts of the holy Ghoſt, according to his own will.

And Act. 4.33. And with great power gave the Apoſtles witneſs of the reſurrection of the Lord Jeſus. 1 Joh. 1.1, 2, 3. That which was from the beginning, which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the word of life, (for the life was manifeſted, and we have ſeen it, and bear witneſs, and ſhew unto you that eternal life which was with the Father, and was manifeſted unto us;) that which we have ſeen and heard declare we unto you, that ye alſo may have fellowſhip with us, &c.

§. 63. III. The miracles of the Apoſtles are not only atteſted by the Churches which were eye-witneſſes of them, 1. By the way of moſt credible humane teſtimony. 2. And by natural evidence of infallible certainty: but alſo, 3. By ſupernatural teſtimony of God himſelf, as appeareth in theſe following evidences.

§. 64. 1. Many miracles were wrought by thoſe firſt Churches, who were the witneſſes of the Apoſtles miracles; which is a divine atteſtation to their teſtimony.

1. The Scriptures fore-cited tell us, that the ſame holy Ghoſt was given to them all, though all had not the ſame gifts; and that tongues, and healing, and miracles were the gifts of many, though not of all: which, as I have ſhewed, they could not themſelves have believed of themſelves, if it had not been true. Yea, ſufficient hiſtorical teſtimony telleth us, that for three or four hundred years, (at leaſt till Conſtantine owned and protected Chriſtianity by Secular Power) miracles were wrought in confirmation of the Chriſtian faith. It hath been the devils craft to ſeek to deſtroy the credit of them, partly by hypocrites, who have counterfeited miracles; and partly by lying Legends of the carnal proud domineering part of the Church, who have told the world ſo many palpable lies, that they ſeemed to do it in deſign, to perſwade them to believe nothing that is true. But yet all wiſe men will know the difference between Hiſtory credible and incredible. The many teſtimonies of the p. 335miracles of Gregory Thaumaturgus, and many others, mentioned by Euſebius, and almoſt all other Chriſtian Writers of thoſe times, and thoſe mentioned by Auguſtine, de Civitate Dei, lib. 22 cap. 8. and Retract. lib. 1. cap. 13. & paſſim; and by Cyprian, Tertullian, and many more, will not be thought incredible by impartial conſidering men.

§. 65. 2. The eminent ſanctity of the Paſtors of the Churches, with the ſucceſs of their teſtimony and doctrine, for the true ſanctification of many thouſand ſouls, is God's own atteſtation to their teſtimony and doctrine.

How far the ſanctifying renewing ſucceſs of the doctrine, is a Divine atteſtation to its verity, I have before opened: and how far God owneth even the truths of Philoſophy, by bleſſing them with an adequate proportionable ſucceſs. The defective partial truths of Philoſophy, produce a defective partial reformation; (how far God accepteth it, belongeth not to my preſent buſineſs to determine.) The more full and integral diſcovery of God's will, by Jeſus Chriſt, doth produce a more full and integral renovation. And, 1. The cauſe is known by the effect. 2. And God will not (as is before ſaid) bleſs a lie to do the moſt excellent work in all the world. Now it is a thing moſt evident, that God hath ſtill bleſs'd the Miniſtry of the Chriſtian Paſtors in all ages, to the renewing of many thouſand ſouls: That this is truly ſo, I ſhall ſomewhat fullier ſhew anon: but that it is God's own atteſtation, I have ſhewed before.

§. 66. I have opened the validity of the Apoſtles teſtimony of the Reſurrection and miracles of Chriſt, and the firſt Churches certain teſtimony of the miracles of the Apoſtles; both of them having a three-fold certainty, Moral, Natural, and Supernatural: In all which I have ſuppoſed, that ſuch a teſtimony the Churches have indeed given down to their poſterity; which is the thing that remaineth laſtly to be here proved.

§. 67. The doctrine and miracles of Chriſt and his Apoſtles have been delivered us down from the firſt Churches, by all theſe following ways of hiſtory. 1. By delivering to us the ſame writings of the Apoſtles and Evangeliſts which they received from their hands themſelves as certain truth, and delivered down as ſuch to us: even the holy Scriptures of the New Teſtament. They that believed their words, believed their writings, p. 336and have told us their belief, by preſerving them for poſterity as Sacred Verities.

In the holy Scriptures, the life, and death, and doctrine of Chriſt is contained; with the doctrine of the Apoſtles, and ſo much of the hiſtory of their Preaching and Miracles, as Luke was an eye-witneſs of, or had certain knowledge of, (who was commonly Pauls companion) by which we may partly judge of the Acts of the reſt of the Apoſtles. And if the Churches had not believed all theſe, they would not have delivered them as the infallible Writings of the inſpired Apoſtles to their Poſterity.

§. 68 2. The very ſucceſſive Being of Chriſtians and Churches, is the fulleſt hiſtory that they believed thoſe things which made them Chriſtians and Churches; which was the doctrine and miracles of Chriſt.

A Chriſtian is nothing elſe but one that receiveth the Doctrine, Reſurrection, and Miracles of Chriſt, as certain truth, by the preaching and Miracles of his great Witneſſes, the Apoſtles: ſo many Chriſtians, as there ever were, ſo many believers of theſe things there have been. It was this Doctrine and Miracles that made them Chriſtians, and planted theſe Churches: And if any man think it queſtionable, whether there have been Chriſtians ever ſince Chriſts time, in the World, All hiſtory will ſatisfie him, Roman, Mahometan, Jewiſh and Chriſtian, without any one diſſenting voice. Pliny, Suetonius, Tacitus, Marcellinus, Eunapius, Lucian and Porphyry and Julian, and all ſuch enemies may convince him: He ſhall read the hiſtory of their ſufferings, which will tell him, that certainly ſuch a ſort of perſons there was then in the World.

§. 69. 3. The ſucceſſion of Paſtors and Preachers in all generations, is another proof: For it was their office to read publickly, and preach this ſame Scripture to the Church and World, as the truth of God.

I ſpeak not of a ſucceſſion of Paſtors in this one City or that, or by this or that particular way of ordination, having nothing here to do with that: But that a certain ſucceſſion there hath been ſince the dayes of the Apoſtles, is paſt queſtion: For 1. Elſe there had been no particular Churches: 2. Nor no baptiſm: 3. Nor no publick Worſhip p. 337of God. 4. Nor no Synods, or Diſcipline: But this is not denyed.

§. 70. 4. The continuance of Baptiſm, which is the kernel or ſum of all Chriſtianity, proveth the continuance of the Chriſtian Faith. For all Chriſtians in Baptiſm, were baptized into the vowed belief and obedience of the Son and Holy Ghoſt as well as of the Father.

§. 71. 5. The delivering down of the three breviate Symbols, of Faith, Deſire and Duty, the Creed, Lords Prayer and Decalogue, is the Churches delivery of the Chriſtian Religion, as that which all Chriſtians have believed.

§. 72. 6. The conſtant communion of the Church in ſolemn Aſſemblies, and ſetting apart the Lords Day to that uſe, was a delivery of the Chriſtian Faith, which thoſe aſſemblies all profeſſed to believe.

§. 73. 7. The conſtant preaching and reading of theſe ſame Scriptures in thoſe Aſsemblies, and celebrating there the Sacrament of Chriſts death, and the cuſtom of open profeſſing their Belief, and the Prayers and praiſes of God for the Reſurrection and Miracles of Chriſt, are all open, undenyable teſtimonies that theſe things were believed by thoſe Churches.

§. 74. 8. The frequent diſputes which Chriſtians in all ages have held with the adverſaries of the Scripture and Chriſtianity, do ſhew that they believed all theſe Scriptures, and the Doctrines and Miracles therein contained.

§. 75. 9. The Writings of the Chriſtians in all ages, their Apologies, Commentaries, Hiſtories, Devotional treatiſes; all bear the ſame teſtimony, that we have theſe things by their tradition.

§. 76. 10. The Confeſſions, Sufferings and Martyrdom of many in moſt ages, do bear the ſame teſtimony, that they believed this, for which they ſuffered; and that poſterity received it from them.

§. 77. 11. The Decrees and Canons of the Synods or Councils of the Biſhops of the Churches, are another part of the hiſtory of the ſame belief.

§. 78. 12. Laſtly, the decrees and laws of Princes concerning them, are another part of the hiſtory; ſhewing that they did believe theſe things.

§. 79. And if any queſtion whether our Scriptures which contain p. 338theſe hiſtories and doctrines be indeed the ſame, which theſe Churches received and delivered from the Apoſtles, he may eaſily be convinced, as followeth.

§. 80. 1. Various Copies of it in the Hebrew and Greek text, were very quickly ſcattered about the World, and are yet found in all Nations agreeing in all material paſſages.

§. 81. 2. Theſe Scriptures were tranſlated into many Languages, of which there are yet extant, the Syriack, Arabick, Ethiopick, Perſian, &c. which agree in all material things.

§. 82. 3. It was the ſtated Office of the Miniſters in all the Churches in the World, to read theſe Scriptures openly to the People, and preach on them, in all their ſolemn Aſſemblies: And a thing ſo publickly maintained and uſed, could not poſſibly be altered materially.

§. 83. 4. All private Chriſtians were exhorted to read and uſe the ſame Scriptures alſo, in their Families, and in ſecret.

§. 84. 5. This being through ſo many Nations of the World it was not poſſible that they could all agree upon a corruption of the Scriptures: nor is there mention in any hiſtory of any attempt of any ſuch agreement.

§. 85. 6. If they would have met together for that end, they could not poſſibly have all conſented: Becauſe they were of ſo many mindes, and parties, and inclinations.

§. 86. 7. Eſpecially when all Chriſtians by their Religion, take it to be matter of damnation, to adde to or diminiſh from theſe ſacred Writings, as being the inſpired Word of God.

§. 87. 8. And every Chriſtian took it for the rule of his Faith, and the Charter for his heavenly Inheritance; and therefore would certainly have had his action againſt the Corrupters of it.

As the Laws of this Land, being recorded, and having Lawyers and Judges whoſe calling is continually to uſe them, and men holding their Eſtates and ſafety by them, if any would alter them all the reſt would quickly detect it, and be upon his head.

§. 88. 9. Yea, the many Sects and Contentions among Chriſtians, and the many Hereticks that were at enmity with them, would certainly have detected any combination to corrupt the Scriptures.

p. 339§. 89. 10. Some few Hereticks in the beginning did attempt to bring in the Goſpel of Nicodemus, and ſome other forged Writings, and to have corrupted ſome parts of Scripture; and the Churches preſently cryed them down.

§. 90. 11. Moſt Hereticks have pleaded theſe ſame Scriptures; and denyed them not to be genuine: Yea, Julian, Celſus, Porphyry, and other Heathens did not deny it, but took it as a certain truth.

§. 91. 12. The ancient Writers of the Church, Clemens, Ignatius, Juſtin, Irenaeus, Tertullian, Cyprian, Arnobius, Athenagoras, Lactantius, Euſebius, Nazianzene, Nyſſen, Baſil, Chryſoſtom, Epiphanius, Hierom, Auguſtine, &c. do all cite theſe Scriptures as we now have them in all things material.

§. 92. 13. The Chriſtian Emperours have inſerted the mention of ſome paſſages in their Laws, in the ſame words as they are in our Bibles.

§. 93. 14. Several Councils have not only cited ſeveral paſſages out of them, but pleaded them ſtill as the Word of God, and enumerated the particular Books which conſtitute the whole Syſteme.

All this ſet together will tell any man of reaſon, conſideration, and impartiality, that we have much fuller certainty that theſe Scriptures are the ſame which the firſt Churches received from the Apoſtles, than they can have that Virgil's, Ovid's, Cicero's or Plutarch's works are theirs; or that the Statutes of this Land are currant. Yea, were it not leſt I be too tedious, I might diſtinctly ſhew you the forementioned threefold certainty of all this: 1. A moral certainty of the ſtrongeſt humane Faith. 2. A natural certainty grounded upon Phyſical impoſſibilities of the contrary. 3. And ſomewhat of a Divine ſupernatural atteſtation, by the continued bleſſing of God on the Scriptures for the ſanctifying of ſouls in every age.

And this bringeth me up to the laſt part of this Chapter: I have all this while been ſhewing how the three firſt parts of the Spirits witneſs to Chriſt, are made known to us, viz. Prophecy, the Holyneſs of the Doctrine, and Miracles: I come now in a word to the fourth.

§. 94. IV. How may we certainly know the fourth part of p. 340the SPIRITS witneſs to Chriſt, Mat. 1 21. He ſhall ſave his People from their ſins: Vide qu…e de nomine Jeſu habe… Beda in Luc. 2. l. 1. c. 7. fol. 62. p. 2. de numero 888. in literis numeralibus foreign incluſo.Matt 1:21Luke 2viz. The ſucceſs of his doctrine in the Regeneration of his Diſciples, and the actual ſaving them from their ſins?

Anſw. I ſhall anſwer this, 1. As to the times paſt, and 2. As to the preſent age.

§. 95. 1. What men have been in times paſt, we have but theſe three wayes to know: 1. By the Hiſtory of thoſe ages; 2. By their remaining works: 3. By their ſucceſsors in whom their belief and qualities are continued. And 1. that there have been holy perſons in all ages (yea, that all true Chriſtians were ſuch) we have as good teſtimony as Hiſtory can afford: whether you will judge of them by their profeſſion, life or ſufferings. 2. Their remaining works are very great teſtimonies what a ſpirit of Holineſs, Charity and Juſtice, doth breath in the writings of thoſe holy men, which are come to our hands? Clemens Romanus, Ignatius, Cyprian, Ephrem Syrus, Macarius, Auguſtine, Gregory Nazianzene, Gr. Nyſſen, Baſil, Ambroſe, Chryſoſtom, Salvian, Caſſianus, Bernard, &c. 3. Thoſe that ſucceed them at this day in the ſerious profeſſion of Chriſtianity, are a living hiſtory of the virtues of their anceſtors.

§ 96. 2. Of the ſanctity of the Chriſtians of this preſent age, there is a double knowledge to be had: 1. By them that are Regenerate themſelves: 2. By them that are not: Between theſe wayes of knowledge the difference muſt be great.Sicut Ars in eo qui nactus eſt illam, ita gratia Spiritus in eo qui recepit, ſemper quidem praeſens, at non perpetuò operans eſt Baſil. de Spir. ſaacl.

§. 97. 1. As he that hath learning, or love to his Parents, or loyalty to his King, or faithfulneſs to his friend, may know that he hath it; ſo may he that is renewed by the Spirit of God, and hath a predominant love to God, a heavenly minde and converſation, a hatred of ſin, a delight in holineſs, a love to all men, even his enemies, a contempt of the World, a maſtery over his fleſhly appetite, Animae afflatae ac illuſtratae Spiritu, fiunt & ipſae Spirituales; & in alios gratiam emittunt: Hinc futurorum praeſcientia, arcanorum intelligentia, occultorum comprehenſio, donorum diſtributiones, coeleſtis converſatio, cum Angelis chorea; Hinc gaudium nunquam finiendum, hinc in Deo perſeverantia, & cum Deo ſimilitudo, & quo nihil ſublimius exp…ti poteſt, hinc eſt ut Divinus fias. Baſil. ibid.ſenſe and luſts; a holy Government of his paſſions, thoughts, and tongue; with a longing deſire to be perfect in all this, and a ſupporting hope to ſee Gods glory, and enjoy him in the delights of Love and Praiſe, for evermore.

§. 98. This evidence of the Spirit of Sanctification in our p. 341ſelves is not the reaſon or motive of our firſt faith, but of our confirmation; and fuller aſſurance in believing afterwards: For a man muſt in ſome ſort believe in Chriſt before he can know that he is ſanctifyed by him.

The reſt of the motives are ſufficient to begin the work of Faith: and are the means which God ordinarily uſeth to that end.

§. 99. It is Chriſts appointed Method that by learning of Him and uſing his appointed means, Men be brought up to ſuch a degree of Holyneſs, as to be able to diſcern this witneſs in themſelves, and thence to grow up to full aſſurance of Faith and Hope: Therefore if any one that hath heard the Goſpel, do want this inward aſſuring teſtimony, it is becauſe they have been falſe to the truth and means before revealed to them.

He that will but enquire into the Goſpel, and receive it and obey it ſo far as he hath reaſon to do it, and not be falſe to his own Reaſon and Intereſt, ſhall receive that renewing ſanctifying Spirit, which will be an abiding witneſs in himſelf. But if he will reject known truth, and refuſe known duty, and neglect the moſt reaſonable means that are propoſed to him, he muſt blame himſelf if he continue in unbelief, and want that evidence which others have. Suppoſe, that in a common Plague, one Phyſician ſhould be famed to be the only and infallible Curer of all that take his remedies; and ſuppoſe many defame him, and ſay,Hoc ita que prodeſt in Deum credere, rectâ fide, Deum colere, Deum noſſe, ut & bene vivendi ab illo fit nobis auxilium; & ſi peccaverimus, indulgentiam mereamur; non in factis quae odit, ſecuri perſeverante, &c. Auguſt. de fid. & ope…b…. c. 21. p. 34. He is but a Deceiver: and others tell you, [He hath cured us and many thouſands, and we can eaſily convince you, that his Remedies have nothing in them that is hurtfull; and therefore you may ſafely try them; eſpecially having no other help;] He that will ſo far believe in him, and truſt him now, as to try his Remedies, may live; but he that will not, muſt blame none but himſelf, if he die of his diſeaſe: He that tryeth, ſhall know by his own cure and experience, that his Phyſician is no Deceiver: And he that will not, and yet complaineth that he wanteth that experimental knowledge, doth but talk like a peeviſh ſelf-deſtroyer.

§. 100. 2. He that yet hath not the evidence of the Spirit of Regeneration in himſelf, may yet be convinced that it is in others; and thereby may know that Chriſt is indeed the Saviour of the World, and no deceiver.

p. 342Even as in the aforeſaid inſtance, he that never tryed the Phyſician himſelf, yet if he ſee thouſands cured by him, may know by that, that he is not a deceiver; and ſo may be perſwaded to truſt and try him himſelf.

Non in meditatione Sermonis & ſtructura verborum, ſed in rebus opere declarandis, tanquam doctrina viva, profeſſio noſtra poſita eſt: Athenagor. Apol. B.P. p. 78. Yet there he complaineth that they were accuſed of the moſt odious villages, without all ſhew of cauſe.§. 101. The way to know that others are thus regenerated, is 1. By believing them Fide humana, 2. By diſcerning it in the effects.

And though it be too frequent to have preſumptuous ſelf-conceited perſons, to affirm that the Spirit of Chriſt hath renewed them, when it is no ſuch matter, yet all humane teſtimony of matters ſo neer men, even within them, is not therefore incredible; but wiſe men will diſcern a credible perſon from an incredible. In the forementioned inſtance, many may tell you, that they are cured by the Phyſician, when it is not ſo; but will you therefore believe no one that telleth you that he is cured? Many may boaſt of that learning which they have not, and tell you that they have knowledge in Mathematicks, or in ſeveral Arts; But is no man therefore to be believed that ſaith the ſame?

But yet I perſwade no man here to take up with the bare belief of another mans word, where he ſeeth not enough in the effects, to ſecond it, and to perſwade a reaſonable man that it is true. But as he that heareth a man that was ſick, profeſs that he is cured, may well believe him, if he ſee him eat, and drink, and ſleep, and labour, and laugh as the healthfull uſe to doe; ſo he that heareth a ſober man profeſs with humble thanks to God, that he hath changed and renewed him by his Spirit, may well believe him, if he ſee him live like a renewed man.

§. 102. Though you cannot be infallibly certain of the ſincerity of any one individual perſon, but your ſelf (becauſe we know not the heart); yet may you be certain that all do not diſſemble.

Becauſe there is a natural impoſſibility, that intereſts, and motives, and ſufficient cauſes ſhould concurre to lead them to it: As before I ſaid, we are not certain of any individual woman that ſhe doth not diſſemble Love to her Huſband and Children: but we may be certain that all the women in the World do not; from many natural proofs which might be given.

p. 343§. 103.Spiritus ſanctus conceditur ad uſum, ad miraculum, ad ſalutem, ad auxilium, ad ſolatium, ad fervorem. Ad uſum vitae, bonis & malis communia bona tribuens: Ad miraculum in ſignis & prodigiis. Ad ſalutem, cum toto corde revertitur ad Deum. Ad auxiſium, cum in omni collectatione adjuvat inſi…mitatem noſtiam: Ad ſolatium, cum teſtimonium perhibet ſpiritui noſt…o, quod filii Dei ſumus. Ad fervorem, cum in cordibus perfectorum vehementius ſpirans validum ignem charitatis accendit. Bern. Serm. 15 Pentecoſt. All theſe effects of Renovation may be diſcerned in others. 1. You may diſcern, that they are much grieved for their former ſins. 2. That they are weary of the remnant of their corruption or infirmity. 3. That they long and labour to be delivered, and to have their cure perfected, and live in the diligent uſe of means to that end. 4. That they live in no ſin, but ſmaller humane frailties. 5. That all the riches in the world would not hire them deliberately and wilfully to ſin; but they will rather chooſe to ſuffer what man can lay upon them. 6. That they are vile in their own eyes, becauſe of their remaining imperfections. 7. That they do no wrong or injuſtice to any; or if they do wrong any, they are ready to confeſs it, and make them ſatisfaction. 8. That they love all good men with a love of complacency, and all bad men with a love of benevolence, yea, even their enemies; and inſtead of revenge are ready to forgive, and to do what good they can for them and all men. And that they hate bad men in oppoſition to complacency, but as they hate themſelves for their ſins. 9. That they love all doctrines, perſons and practices which are holy, temperate, juſt and charitable. 10. That their paſſions at leaſt are ſo far governed, that they do not carry them to ſwear, curſe or rail, or ſlander, or fight, or to do evil. 11. That their tongues are uſed to ſpeak with reverence of holy and righteous things, and not to filthy ribbald, railing, lying, or other wicked ſpeech. 12. That they ſuffer not their luſts to carry them to fornication, nor their appetites to drunkenneſs or notable exceſs. 13. That nothing below God himſelf, is the principle object of their devotion: but to know him, to love him, to ſerve and pleaſe him, and to delight in theſe, is the greateſt care, and deſire, and endeavour of their ſouls. 14. That their chiefeſt hopes are of heaven, and everlaſting happineſs with God, in the perfection of this ſight and love. 15. That the ruling motives are fetch'd from God, and the life to come, which moſt command their choice, their comforts, and their lives. 16. That in compariſon of this, all worldly riches, honours and dignities, are ſordid contemptible things in their eſteem. 17. That for the hope of this, they are much ſupported with patience under all ſufferings in the way. 18. That they value and uſe the things of this world, in their callings and labours, in ſubſerviency to God and Heaven, as a means to its proper end. 19. That they vſe their relations in the ſame ſubſerviency; ruling chiefly for p. 344God, if they be ſuperiours, and obeying chiefly for God, if they be inferiours; and that with fidelity, ſubmiſſion and patience, ſo far as they can know his will. 20. That their care and daily buſineſs in the world is, by diligent redeeming precious time, in getting and doing what good they can, to make ready for death, and judgment, to ſecure their everlaſting happineſs, and to pleaſe their God.

§. 104. All this may be diſcerned in others, with ſo great probability of their ſincerity, that no charitable reaſon ſhall have cauſe to queſtion it. And I repeat my teſtimony, that here is not a word which I have not faithfully copied out of my own heart and experience; and that I have been acquainted with multitudes, who, I verily believe, were much better than my ſelf, and had a greater meaſure of all this grace.

§. 105. If any ſhall ſay, that men ſuperſtitiouſly appoint themſelves unneceſſary tasks, and forbid themſelves many lawful things, and then call this by the name of Holineſs: I anſwer, That many indeed do ſo, but it is no ſuch that I am ſpeaking of: Let reaſon judge▪ whether in this or any of the fore-going deſcriptions of Holineſs there be any ſuch thing at all contained.

§. 106. He that will be able to diſcern this Spirit of God in others, muſt neceſſarily obſerve theſe reaſonable conditions. 1. Chooſe not thoſe that are notoriouſly No-chriſtians, to judge of Chriſtianity by; a drunkard, fornicator, voluptuous, carnal, worldly, proud or ſelfiſh perſon, calling himſelf a Chriſtian, is certainly but an hypocrite: And ſhall Chriſtianity be judged of by a lying hypocrite? 2. As you muſt chooſe ſuch to try by, as are truly ſerious in their Religion, ſo you muſt be intimate and familiar with them, and not ſtrangers, that ſee them as afar off: for they make no vain oſtentation of their piety. And how can they diſcern the divine motions of their ſouls, that only ſee them in common converſation? 3. You muſt not judge of them by the revilings of ignorant ungodly men. 4. Nor by the reproach of ſelfiſh men, that are moved only by ſome intereſt of their own. 5. Nor by the words of faction, (Civil or Religious) which judgeth of all men according to the intereſt of their ſect, or cauſe and party. 6. Nor by your own partial intereſt, which will make you judge of men, not as they are indeed, and towards God, but as they either anſwer or croſs your intereſts and deſires. 7. Nor muſt you judge of all by ſome that prove hypocrites, who once ſeemed ſincere. p. 3458. Nor muſt you judge of a man by ſome particular fall or failing, which is contrary to the bent of his heart and life, and is his greateſt ſorrow. 9. Nor muſt you come with a fore-ſtalled and malicious mind, hating that holineſs your ſelf which you enquire after; for malice is blind, and a conſtant falſe interpreter and a ſlanderer. 10. You muſt know what Holineſs and Honeſty is, before you can well judge of them.

Theſe conditions are all ſo reaſonable and juſt, that he, that liveth among religious honeſt men, and will ſtand at a diſtance, unacquainted with their lives, and maliciouſly revile them, upon the ſeduction of falſe reports, or of intereſt either his own intereſt, or the intereſt of a faction, and will ſay, I ſee no ſuch honeſt and renewed perſons, but a company of ſelf-conceited hypocrites; this man's confirmed infidelity and damnation, is the juſt puniſhment of his wilful blindneſs, partiality and malice, which made him falſe to God, to truth, and to his own ſoul.

§. 107. It is not ſome but All true Chriſtians, Inſeperabilis eſt bona vita à fide quae per dilectionem operatur, imò vero ea ipſa eſt bona vita. Aug. de fid. & oper. c. 23.that ever were or are in the world, who have within them this witneſs or evidence of the Spirit of Regeneration.

As I have before ſaid, Chriſt will own no others, Rom. 8. 4, 5, 6, 7, 8, 9. 2 Cor. 5.17. Luk. 14.26.33. If any man have not the Spirit of Chriſt, the ſame is none of his. If any man be in Chriſt, he is a new creature: old things are paſſed away, behold, all things are become new. He that forſaketh not all that he hath, cannot be my diſciple. Gal. 5.24. They that are Chriſts, have crucified the fleſh, with its affections and luſts. Indeed the Church viſible, which is but the congregate Societies of profeſſed Chriſtians, hath many in it, that have none of this Spirit or grace; but ſuch are only Chriſtians equivocally, and not in the primary proper ſenſe: 1 Joh. 5.7, 8, 9, 10. There are three that bear record in heaven, the Father, the Word, and the holy Ghoſt; and theſe three are one. And there are three that bear witneſs on earth, the Spirit, and the Water, and the Blood; and theſe three agree in one. If we receive the witneſs of men, the witneſs of God is greater: for this is the witneſs of God, which he hath teſtified of his Son. He that believeth on the Son of God, hath the witneſs in himſelf: He that believeth not God, hath made him a liar, becauſe he believeth not the record that God gave of his Son.

p. 346§. 108. The more any one is a Chriſtian in degree, the more he hath of this witneſs of the ſanctifying Spirit in himſelf, and the holier he is.

See what I cited before of Socrates and his Converts.§. 109. The nearer any Philoſopher or others are like to Chriſtians, the nearer they come to this renewed Image of God.

§. 110. As this Image of God, the holineſs of the ſoul, is the very end and work of a true Saviour, ſo the true effecting of it on all true Chriſtians, is actually their begun ſalvation; and therefore the ſtanding infallible witneſs of Chriſt, which ſhould confound unbelief in all that are indeed his own.

Nulla in diſcendo mora eſt, ubi ſpiritus ſanctus doctor adeſt. Beda in Luc.This (which I ſpake of the fore going Chapter) is a teſtimony in every holy ſoul, which the gates of hell ſhall not prevail againſt. He that undertaketh to cure all of the Plague, or Stone, or Gout, or Fever, that will take his medicines, and be ruled by him, is certainly no deceiver, if he do that which he undertaketh. He that undertaketh to teach all men Arithmetick, Geometry, Aſtronomy, Muſick, &c. who will come and learn of him, is certainly no deceiver if he do it. What is it that Jeſus Chriſt hath undertaken? Think of that, and then tell me whether he be a deceiver. He never undertook to make his Diſciples Kings, or Lords, or rich, or honourable in the world; nor yet to make them the beſt Logicians, Orators, Aſtronomers, Mathematicians, Phyſicians, Muſicians,Spiritus Paracletus dat pignus ſalutis, robur vitae, ſcientiae lumen. Pignus ſalutis, ut ipſe reddat teſtimonium ſpiritui tuo quod filius Dei ſis: Robur vitae, ut quod per naturam tibi eſt impoſſibile, per gratiam ejus non ſolum poſſibile ſed facile fiat: Lumen ſcientiae, ut cum omnia bene feceris, te ſervum in utilem pute…; & quicquid boni in te inveneris, illi tribuas, à quo omne bonum eſt. Bern. Serm. 2. Pentec. &c. but to make them the beſt men: to renew them to the love of God in holineſs, and thereby to ſave them from their ſins, and give them repentance unto life. Nor hath he promiſed this to all that are baptized or called Chriſtians, but only to thoſe that ſincerely conſent to learn of him, and take his counſel, and uſe the remedies which he preſcribeth them. And is it not certain that Chriſt doth truly perform this undertaking? How then can he be a deceiver, who doth perform all that he undertaketh? Of this all true Chriſtians have a juſt demonſtration in themſelves, which is his witneſs.

Object. But Chriſt undertaketh more than this, even to bring us to everlaſting bleſſedneſs in heaven.

Anſw. It is our comfort that he doth ſo: but me-thinks its eaſie to believe him in that, if he perform the reſt: For, 1. I have proved in the firſt part of this Book, that by the light of nature, a future life of retribution muſt be expected, p. 347and that man is made for a future happineſs. 2. And who then ſhould have that happineſs, but the holy and renewed ſouls? Doth not natural reaſon tell you, that ſo good a God will ſhew his love to thoſe that are good, that is, to thoſe that love him? 3. And what think you is to be done to bring any man to heaven, but to pardon him, and make him holy? 4. And the nature of the work doth greatly help our faith. For this holineſs is nothing but the beginning of that happineſs.

When we find that Chriſt hath by his Spirit begun to make us know God, and love him, and delight in him, and praiſe him; it is the eaſier to make us believe that he will perfect it. He that promiſeth to convey me ſafely to the Antipodes, may eaſily be believed when he hath brought me paſt the greateſt difficulties of the voyage. He that will teach me to ſing artificially, hath merited credit, when he hath taught me the gradual tones, the Scale of Muſick, the Sol-fa-ing, the Cliffs, the Quantity, the Moods, the Rules of time, &c. He that cauſeth me to love God on earth, may be believed if he promiſe me that I ſhall love him more in heaven: And he that cauſeth me to deſire heaven above earth, before I ſee it, may be believed when he promiſeth, that it ſhall be my great delight when I am there. It is God's work to love them that love him, and to reward the obedient; and I muſt needs believe that God will do his work, and will never fail the juſt expectations of any creature. All my doubt is, whether I ſhall do my part, and whether I ſhall be a prepared ſubject for that felicity: and he that reſolveth this, reſolveth all: He that will make me fit for heaven, hath overcome the greateſt difficulty of my belief; and I ſhould the more eaſily believe that he will do the reſt, and that I ſhall ſurely come to heaven when I am fit for it.

Object. But Chriſt doth not only undertake to regenerate and to ſave us, but alſo to juſtifie us, and this by a ſtrange way, by his Sacrifice and Merits.

Anſw. The greater is his wiſdom and goodneſs, as made known to us. I am ſure an unpardoned unrighteous perſon, is uncapable of felicity in that ſtate: and I am ſure I cannot pardon my ſelf, nor well know which way elſe to ſeek it. And I am ſure that ſo excellent and holy a perſon, is fitter to be well-beloved of God I than. But I pray you remember, p. 3481. That he undertaketh not to pardon or juſtifie any man, whom he doth not renew and ſanctifie. 2. And that all his means, which ſeem ſo ſtrange to you, are but to reſtore God's Image on you, and fit you for his love and ſervice. And this we can teſtifie by experience that he hath done, in ſome meaſure in us: and if I find his means ſucceſsful, I will not quarrel with it, becauſe it ſeemeth ſtrange to me. A Phyſician may preſcribe me remedies for ſome mortal diſeaſe, which I underſtand not, but ſeem unlike to do the cure: but if I find that thoſe unlikely means effect it, I will not quarrel with him, nor refuſe them, till I know my ſelf to be wiſer than he, and have found out ſome ſurer means.

It is moſt evident then, that he who ſaveth us is our Saviour; and he that ſaveth us from ſin, will ſave us from puniſhment; and he that maketh us fit for pardon, doth procure our pardon; and he that cauſeth us to love God above all, doth fit us to enjoy his love; and he that maketh us both to love him, and to be beloved by him, doth prepare us for heaven, and is truly the MEDIATOR.

§. III. Four or five Conſectaries are evident from this, which I have been proving: 1. That we have left no room for their inſipid cavil, who ſay, that we flie to a private ſpirit, or conceit, or Enthuſiaſm, for the evidence of our faith.

Of this ſee Amyraldus in Theſſ. Salmurienſ.There are ſome indeed that talk of the meer perſwaſion, or inward active teſtimony of the Spirit, as if it were an inward word that ſaid to us, This is the word of God: But this is not it which I have been ſpeaking of; but the objective teſtimony, or evidence of our Regeneration, which could not be effected but, 1. by a perfect doctrine; and, 2 by the concurrent work or bleſſing of God's Spirit, which he would not give to confirm a lie. The Spirit is Chriſt's witneſs in the four ways fore-mentioned: and he doth moreover cauſe me to believe, and increaſe that faith, by bleſſing due means: But for any Enthuſiaſm, or unproved bare perſwaſion, we own it not.

§. 112. II. That Malignity is the high-way to Infidelity: As the holineſs of his members is Chriſt's laſt continued witneſs in the world; ſo the malicious ſlandering and ſcorning at godly men, or vilifying them for ſelf-intereſt, or the intereſt of a faction; p. 349is the devils means to fruſtrate this teſtimony.

§. 113. III. That the deſtruction of true Church-diſcipline, tendeth to the deſtruction of Chriſtianity in the world, by laying Chriſt's Vineyard common to the Wilderneſs, and confounding godly and the notoriorſly ungodly, and repreſenting Chriſtianity to Pagans and Infidels, as a barren notion, or a common and debauching way.

§. 114. IV. That the ſcandals and wickedneſs of nominal Chriſtians, is on the ſame accounts, the devils way, to extirpate Chriſtianity from the earth.

§. 115. V. That the great mercy of God hath provided a ſure and ſtanding means for the aſcertaining multitudes of holy Chriſtians of the truth of the Goſpel, who have neither skill nor leiſure to acquaint themſelves with the Hiſtory of the Church, and records of Antiquity, nor to reaſon it out againſt a learned ſubtil caviler, from other extrinſick arguments.

Abundance of honeſt holy ſouls,O magna vis veritatis! quae contra hominum ingenia, calliditatem, ſole tiam, contraque fictas omnium inſid…as facile ſe per ſe ipſam defendat▪ Cicer p…o Cael…. do live in the fervent love of God, and in hatred of ſin, and in ſincere obedience, in juſtice and charity to all men, and in heavenly deſires and delights; who yet cannot well diſpute for their Religion; nor yet do they need to flie to believe as the Church believeth, though they know not what or why, nor what the Church is: But they have that Spirit within them, which is the living witneſs and Advocate of Chriſt, and the ſeal of God, and the earneſt of their ſalvation; not a meer pretenſe that the Spirit perſwadeth them, and they know not by what evidence; nor yet that they count it moſt pious to believe ſtronglieſt, without evidence, when they leaſt know why: but they have the ſpirit of Renovation and Adoption, turning the very bent of their hearts and lives from the world to God, and from earth to heaven, and from carnality to ſpirituality, and from ſin to holineſs. And this fully aſſureth them, that Chriſt, who hath actually ſaved them, is their Saviour, and that he who maketh good all his undertaking, is no deceiver, and that God would not ſanctifie his people in the world by a blaſphemy, a deceit and lie, and that Chriſt who hath performed his promiſe in this, which is his earneſt, will perform the reſt. And withall the very love to God, and Holineſs, and Heaven, which is thus made their new nature by the Spirit of Chriſt, will hold faſt in the hour p. 350of temptation, when reaſoning otherwiſe is too weak. O what a bleſſed advantage have the ſanctified againſt all temptations to unbelief: And how lamentably are ungodly Senſualiſts diſadvantaged, who have deprived themſelves of this inherent teſtimony. If two men were born blinde, and one of them had been cured, and had been ſhewed the Candle-light and twilight, how eaſie is it for him to believe his Phyſician, if he promiſe alſo to ſhew him the Sun? in compariſon of what it is to the other who never ſaw the light?