The Practical Believer, Part 1 · Chapter 3
CHAP. III. Proving Jesus to be the Christ, from other Divine Testimonies.
The Contents.
Jesus proved to be the Christ, 2. From the testimony of John the Baptist. John knew this by Revelation, and had it confirmed by a sign. He was an acknowledged Prophet, and of most clear and currant fame. And gave this testimony, before he was personally acquainted with Jesus. 3. From the testimony of Jesus himself several considerations shewing the validity of this testimony, though it were in his own case. This not impugned by Christ's words, John 5. 31. nor gives any colour or advantage to Fanatical Enthusiasts. 4. From his Miracles. These no lying wonders, as may appear, because shewn in several instances not imitable by Demons. As, 1. Foretelling future Contingencies. An account of Demon-Predictions among the Gentiles. 2. Discer…ing Hearts, and Thoughts. 3. Raising the Dead. 4. Casting out Devils, of most stubborn ranks, and in greatest numbers and combinations. It may also appear from their i…ent and design; and from their numbers, and the manner of working them. No opposing the Miracles of Moses against Christ's Miracles because they were wrought to set aside the Law of Moses. That Law was given with a design to be altered. An account how for all that, several of its Precepts are justly called Statutes for ever. 5. From the testimony of the Father, who declared Jesus to be the Christ by audible voices. And by raising him from the dead, and shewing him in full possession of his pretences.
Question. BUT besides this proof of Jesus being the Christ, from ancient Prophecies, you said the same would be evidently made out, by several Divine Testimonies other ways. Pray what are those Testimonies?
Ans. The Testimony of John the Baptist, who was sent into the World to give Witness to it; the Testimony of Jesus himself, which very well deserves to be trusted; the Testimony of his miraculous works, which are an evidence drawn up by the Finger of God; and, to name no more, the Testimony of God the Father, who himself became a Voucher of it. So that he must give the lye, both to Heaven, and Earth, to God, and Men, who shall disbelieve, or gainsay it.
Ans. Did John the Baptist testifie Jesus to be the Christ?
Ans. Yes, and that upon a most publick occasion, when the great Council of the Nation, the Sanhedrim, sent Priests and Levites to him on purpose, to know whether he himself were the Christ, John 1. 19. For then his answer was, That he was not the Christ, verse 20. but that the Christ was come, and was then among them, verse 26, 27. Yea, the next day seeing Jesus coming to him, he points at him, and declares to them all, that he is the Person. Behold, saith he, the Lamb of God, which takes away the sins of the world. This is he, of whom I said, after …e comes a man, which is preferred before me, verse 29, 30. which Testimony he repeats again the next day, upon another occasion, verse 35, 36. And this Testimony Jesus alledged for himself when he reasoned with the Jews, in vindication of his own Authority. Ye sent unto John, viz. in the message from Jerusalem, and he bare witness unto the truth, John 5. 33.
Quest. But how came John to know it, and why in this case must we take his word?
Ans. Because he was a Prophet, all the Jews, as the Scriptures testifie, held John for a Prophet, Matth. 21. 26. Nay, as Christ says, he was one of the greatest of Prophets, for of all that are born of women, there hath not risen a greater, than John the Baptist, Matth. 11. 9, 11. And he declares, that the Spirit revealed this to him: nay, that, for his greater confirmation, it gave him a visible and most illustrious sign; saying unto him, Upon whom thou shalt see the Spirit descend, and remain on him, that same is he. And this Spirit, John declares he did see descend in a bodily shape upon Jesus at his Baptism, and at the same time, as S. Matthew *Matth. 3, 16, 17.adds, heard a voice from God, calling him his beloved Son for his fuller conviction, John 1. 32, 33. Yea, since, as the Nazarene Gospel relates it, upon this descent, presently there shone a great light about the place; and a fire was lighted in Jordan wherein John Baptized him, as †Dial. cum Tryph.Justin the Martyr testifies: what would still be a more assuring proof to John in this case, this bodily descent of the Holy Ghost, was in a body of Light and dazling Splendor, the usual Glory wherein God himself was wont to appear, which hovering over our Saviour, as a Dove doth when it lights, and darting forth its bright Beams round about him, did plainly represent what the Jews call the Schechinah, and proclaim him to be a Divine Person. Thus did John know Jesus to be the Messiah, by an evidence infallible, and every way convincing. And this he testifies of him, not as a thing by the bye, but says it was the very Errand whereon he was sent, and for declaration whereof he was called out by God to be a Prophet. That he should be made manifest to Israel, says he, therefore am I come, John 1. 31.
Quest. Indeed, if John had such Revelations of this matter, as he declares, 'tis plain he was not deceiv'd about it himself, but spoke out of sober knowledge, and certain grounds. So that if there is no cause to question his honesty, there is no getting off from his Testimony. But what can you say to show him a true and honest Man, who would not feign things to deceive others?
Ans. His Sanctity, and Integrity, were the honour, and admiration of his own times. He led a most mortified, rigid Life, neither caring how hard his Fare was, nor how coarse his Habit. He neither eat Bread, nor drank Wine, whence in Scripture he is said to come, neither eating, nor drinking, i. e. not living upon the usual Diet of other Men, Matth. 11. 18. compared with Luke 7. 33. His meat was locusts, and wild hony; and all his rayment of camels hair, girt about him with a leathern girdle, Matth. 3. 4. And thus voluntarily abandoning, I will not say the pleasures, but even the ease, and common conveniences of the Flesh, he was not capable to be tempted by them. He was eminently above all affectation of Power, or Praise; insomuch, that when all were ready to receive him for Messiah, he told them he *John 1. 27.was not worthy to unty his sho…s, and was glad when he could fix that Honour on Jesus, whose right it was, declaring openly, he must increase, but I must decrease, John. 3. 29, 30, 31. He was illustrious for Piety, and most bold and zealous in reproving Vice, as he fully manifested by his undaunted freedom, in censuring the sins of all states, and sorts of People, as they came to him for Baptism, Matth. 3. And as for his sincerity and plain-dealing, till Jesus came, they could not in all that Age show such a down-right, honest Man. When Herod set his heart upon him, and loved to hear him, his growing great at Court did not make him swerve in the least from his Country simplicity, or teach him how to flatter, nor would he there so much as connive at his Prince's sin, though he was to lose, not only his Favour, but his own Hearts Blood, for his plain freedom in taxing and reproving it, Matth. 14. 3, 4. 10.
Quest. These are signal proofs of an upright, honest Man. But did the Jews, who lived in those days, see all this in him?
Ans. Yes, and honour and admire it too. He was, as Christ says, a burning and a shining light among them, and for a while, till he had disgusted them by testifying so fully for Jesus, they were willing to rejoyce in him, John 5. 35. They all held him for a Prophet, and so if they would be true to themselves, ought surely to rely upon his word, Matth. 21. 26. They thought it not enough to Admire and Praise, but thronged in to become his Disciples, and Followers: and those that did so, were not only the ignorant vulgar, but the most learned and best reputed Sects, the Pharisees and Sadducees, who came, desiring to receive Baptism at his hands, Matth. 3. 7. Nay, they did not only repute him for a Prophet, but fancied him the greatest of all Prophets, the Christ, whom all desired, and expected. And this was not barely the surmize of some private Men, but the opinion of the Sanhedrim, that Great Council and Representative of the Jewish Nation. For they sent Deputies to him, a select number of Priests, and Levites from Jerusalem, to ask him this Question, John 1. 19. Thus great, and currant was John's Fame in the Jewish Nation, as is declared also by †Antiq. l. 18. …. 7.Josephus a Jewish Historian; which, when they begun to value him less, out of their hatred to Jesus to whom he bore witness, was yet of such awful Authority and Account, that they, who would not receive durst not openly gainsay it; as the Pharisees durst not, who, when Jesus pressed them with John's Testimony for his Authority, pitifully sneaked, and openly refused to give any Answer to it, Matth. 21. 27.
Quest. But was not Jesus John's Friend? And though he was too mortified to be tempted, and too honest to be gained by any thing else; yet might not affection blind his Eyes, and he fancy more, and speak things greater, than were true of Jesus, out of Friendship?
Ans. No, if he had been an old Friend, the grounds John gives are so clear and full, as could not in any reason be questioned. But, what is still a further circumstance in this Testimony, he is careful to tell us, that he declared this of Jesus, before they were acquainted. For when he gives his Testimony to him, after he had seen the Holy Ghost descend upon him at his Baptism, I knew him not, says he, but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, that same is he that baptizeth with the Holy Ghost. And this I saw by him, and bare record, John 1. 33, 34. 'Tis true, when he came to him for Baptism, which was before he had seen this sign, or made this declaration, S. Matthew says, John knew him, and thereupon would have put him by, as having more need to be baptized of him, Matth. 3. 14. But that was purely by Revelation, the same Spirit then suggesting the presence of Messiah to John, that made him leap for joy in the womb, at the salutation of the blessed Virgin, after She had conceived him Luc. …. 44. But till he gave this Testimony to him, he knew him not as a Friend or Acquaintance, nor had any former Conversation, or correspondence passed between them.
Quest. No wonder this Testimony should over-awe the Jews, when Jesus urged it for himself, though it could not convince them.
But besides this Testimony of John the Baptist, you mentioned also the Testimony of Jesus himself, as deserving credit. Pray clear up that.
Ans. This also Jesus alledges for himself, and stands upon it. I am one that bear witness of my self, and my record is true: for I know whence I came, and whither I go, John 8. 14, 18.
Quest. But this is only his own word, in his own case. And Men are too apt to say great, and undue things of themselves, out of a desire of Honour, or Advantage. And if we believe all on their own sayings, we must believe all deceivers: for the rankest Impostors are true Men, if we dare trust themselves.
Ans. True, indeed, it were as unreasonable to believe all, as to believe none. But in these cases, we are to put a difference between Witnesses, and not to trust the accounts given of themselves by all, but only by credible Persons. In particular, if it appears of any Man, that he is not fanciful, false, or designing; we should be very inclinable to believe his account: especially, if God had set some extraordinary attesting marks upon him, or shewed some Miracles about him, or if he himself, which was the †Deut. 18. 22.Legal Test of Prophets, should give some extraordinary sign to gain credit. All which most eminently concur in this Testimony, which Jesus gave of himself, for his being the Christ.
Quest. Doth it appear that Jesus was no fanciful Man, apt to take up Opinions on slight grounds, or presume things, especially in favour of himself, without reason?
Ans. Yes, for in all his carriage, as he appeared most humble, and self-denying; so did he clearly manifest, not only a most quick and penetrating, but also a most sober, and considerate Wisdom. In all his life, he was never seen to be precipitate in any Counsels, nor presumptuous in any Conceits, nor mistaken in any Opinions and Resolutions, but could solve clearly all Questions, and shew the true weight, and just validity of all Arguments. Even they, who would not receive his Wisdom, could not but admire it, and the very Officers sent to apprehend him, returned saying, Never man spake like this man, John 7. 46. Besides, the things whereon *John 8. 14.he builds his own Credit, are not any conjectural Speculations, or disputable Opinions, but plain matters of Fact: such as his †John 17. 5.living, and conversing with God in Heaven, long before he came into the world; his *John 16. 28. & 8. 42.coming out from him, and speaking what he †John 8. 38.saw, and heard him declare, whilst he lay from Eternal Ages in his Bosom. And these, if they are untruths, cannot be fancies, but downright Forgeries, and Impostures: they argue not so much an Enthusiastical, as a false and designing Man, since no Person in his wits, as 'tis most evident he was, could fancy himself into such persuasions. And thus, it seems, the Adversaries of Jesus themselves believed. For they never once accused him, as being a deluded Enthusiast, but always as a false Impostor, who crastily invented those pretensions; which he sought to impose upon the world, Matth. 27. 63. & John 7. 12.
Quest. Was he also as apparently honest, and undesigning?
Ans. Yes, for never Man sought so little for himself, or did so much for others, making it his meat and drink to bring Glory unto God, and dispense Blessings to the World. Whatsoever he claimed, or did, was in pursuit of those publick ends; not at all to greaten his own secular State and Power, or to gratifie his own Will and Humour. And on this score he calls upon all Men to believe him, as one that visibly could have no temptation to deceive, and plainly sought to serve no ends of his own upon them. My judgment is just, saith he, because I seek not mine own will, but the will of the Father, which hath sent me, John 5. 30.
Quest. Two great things there are, which Men may seek by such pretences: Interest, that ratifies the covetous; and Honour, that Idol of the ambitious, and vain glorious. And doth it plainly appear of Jesus, that in pursuing his pretensions, he sought neither of these?
Ans. Yes, For as for Honour, though by his miraculous Power, he did every where the most stupendious things: yet was he never tempted to do any one out of vanity, to set on his own Praise; but only as occasion was given him by the requests, or needs of Men; or as he saw they might serve to accomplish God's ends. Yea, after the miraculous Cures were done, he several times imposed silence on *Matth. 8. 4 & 9. 30. & 12. 16.those he cured, or those who were privy to it, to stifle the spreading of his own Fame. He gave the Honour of all he did to God, declaring, That †John 5. 30. & 14. 10.of himself he could do nothing, but that his *Luke 11. 20.finger wrought all the works they so much admired, and directing them to adore, and laud him for them, as accordingly they †Matth. 9. 8 & 15. 31. Luke 7. 16. & 18. 43.did. And then, as for worldly interest, though he pretended to come as a Prince and Shepherd, yet he declared that was not to serve himself of his People but to serve them, and shed his Hearts Blood for them. And all Men must needs say he seeks no private interest, or self design who comes among Men, only to have the opportunity to die for them. And being thus apparently free from all designs, or endeavours, of seeking his own interest, or applause; upon this score he calls upon all reasonable Men to receive …is Testimony. The good Shepherd lays down his life for the sheep: I am the good Shepherd, for I lay down my life for them, J…n 10. 11, 15. I honour my father, says he again, and seek not mine own glory. He that speaketh of himself, seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him, John 8. 49, 50. & 7. 18.
Quest. Indeed, such manifestations of sober Wisdom, and undesigning Integrity, are enough to gain great regard to any Man's account. But, as you said, it would be of more force still, if God, by extraordinary Providences, and miraculous Events, brought to pass for, or about a Person, should prepossess the World with a great Opinion, and raise in all Men some extraordinary expectations from him. And was this done for Jesus, when he came?
Ans. Yes, for, besides that a confessed Prophet was sent in God's Name, as I shewed, on purpose to declare him; a Train of Revelations, and Miracles, was laid by Almighty God, to prepare his way, and usher him in. One Angel is sent to his Mother, then and afterwards a Virgin, with the news of his Miraculous Conception; another to clear her Honour, and satisfie her jealous Husband; and a whole *Luke 2.Host of them are heard to sing Anthems of Joy and Praise at his Birth, declaring to the Shepherds, that he was Christ the Lord. A prodigious Star, of an irregular place and motion, is created to lead some great MenMatth. 2. of the East, to the place where he was. Who, coming by its guidance to Jerusalem in search of him, put King Herod, and all the Jews, into an anxious fear and consternation. And being led on farther by it, to Bethlehem, to the very House where he lay, they most solemnly paid their Homage and Devotion, offering him Gifts, Gold, Frankincense, and Myrrh. And to heighten the observation, and perpetuate the memory of these things, a strange instance of most lamentable, and unheard of cruelty accompanied them. For at the Wise Mens report, Herod growing jealous of this new King, and not being able to learn where he was, that, under pretence of going to Worship, he might seize and devour him, they failing to bring him word according to their promise, through God's warning them to the contrary in a Dream: in his Bloody Rage he slew all the Children, under two years old, in Bethlehem, and all the coasts thereof, assuredly concluding he should cut off him among them. Besides all which, at the *Luke 2. 22.accomplishment of his Mothers days of Purification, when he was brought into the Temple, †Ver. 25, 26, &c.Simeon (Son, as is supposed, to the Great Hillel, and Father to Gamaliel) andVer. 36, 37, 38, &c▪ * Hannah, two Persons eminent for Piety and Holiness, and known, though not in ordinary course, yet at some times to be acted by a Prophetick Spirit, which, having ceased among the Jews for four hundred Years, ever since Zechary and Malachy, begun then to revive again, did own him for the Christ of God, and spoke of him to all that looked for Redemption in Jerusalem. All these, with a number of other great Signs shewed about him, were most publickly known among the Jews, and were the wonder, and discourse of that time, and must needs raise in Mens minds strange expectations from him. And seeing him thus visibly sent of God, they would be the more prepared, when he declared himself, to give him credit. Especially, when they knew him still more Gloriously set out, and all the foregoing Signs advanced and confirmed, by the visible descent of the Holy Ghost upon him, and the voice from Heaven accompanying it, at his Baptism, when he begun his Preaching.
Quest. And to all this, did he also himself give them a Sign for his own justification?
Ans. Yes, and the very same too, that Moses prescribed for a proof of any Man's being sent of God as a Prophet, viz. his fore telling things to come, Deut. 18. 22. For this Jesus did among them, and that too on this very score, according to the rule of Moses to justifie his Mission. His own Resurrection, under the Type of Jonas, he gives to the Jews for a sign, Matth. 12. 40. And Judas's Treason he foretold to his Disciples before it happened, that thereby, saith he, when it is come to pass, you may believe that I am he, John 13. 19. And this alone is a sufficient vindication of his Testimony, if he could produce nothing else. For in a Legal Trial at the Bar of Moses, this would prove him a true Prophet. And that being once made out, his Testimony is no further to be questioned.
Quest. Indeed, such personal endowments, and so miraculous an entry, are enough to gain credit to any Person, and make the World believe what he says, though he wrought no Miracles for confirmation.
Ans. Very true, and so they did in John's case. For John, as the Scripture says, wrought no miracle, John. 10. 41. But yet he was universally held for a Prophet, because of his eminent Integrity and Wisdom, and because his Conception was by a Mother barren and past Child-bearing, and was first revealed by the Message of an Angel, and his unbelieving Father struck dumb, and his Tongue as miraculously loosed again upon the Child's Birth to Prophesie concerning him; by all which he was notoriously known to be a Child of Miracles, though he wrought none. And all these, as I have noted, were far more eminent in Jesus, which therefore in all equity and reason should have gained him credit, and make him pass for a Prophet, as John did. Besides, that Jesus gave them Predictions, the Legal proof of true Prophets, which had been enough to authorize and justifie his Witness, had it come backed with no other credentials.
Quest. You have shewn reason enough, why Jesus's report of himself should be trusted, since it came thus well fortified.
Ans. Yes, this shows him a most creditable Witness, whilst he appeared among us, to testifie for himself here on Earth. But besides that, he has moreover showed himself several times since he went to Heaven, particularly to Stephen, and Saul, giving them an ocular evidence, by appearing in actual Possession of his Pretences. And this exhibition of himself, in Glorious Majesty at God's own Throne, doth as convincingly speak him to be Christ the King, as any Man's Personal appearance and presentation of himself, can prove him to be a live Person. In doubt of a thing's existing in any condition, there is no such satisfactory proof, as if the thing presents it self, and shews its state by ocular demonstration.
Quest. But after all that you have said, about the validity of this Testimony of Jesus in his own case, doth not Jesus himself say the contrary, when he tells the Jews, If I bear witness of my self, my witness is not true, John 5. 31.
Ans. By not true, he means not that 'tis no real Truth, nor that it is no proof of Truth; for in another place he says expresly, though I bear record of my self, my witness is true, John 8. 14. But only that it will not pass in Law for a proof of Truth. And that, not for any defect in the kind, but only in the tale and number of Evidence. For their Law, as he notes, required two Witnesses. So that although his own Testimony were one good proof, yet being but one, it was of it self alone no full proof, but wanted the Testimony of his Father too to make it a Legal Evidence, John 8. 17, 18. And accordingly in the place objected, when he says his own is no good Testimony, in the next words he adds, there is another that beareth witness of me, which making up the Legal number if added to his own, would make an undeniable Testimony, John 5. 32.
Quest. But after all▪ will not this taking the word of Jesus in his own case, give colour and credit to designing Impostors, and Fanatical Enthusiasts?
Ans. It would, if he, or they were to be believ'd upon their bare sayings. But there is do danger at all of that, if, to back them, they must produce such Credentials, as I have set off in his case. For to be sure upon examination, they will appear, either not to be Persons of sober and solid reason, or not exempt from all just suspicion of vanity and self-design, or to want an extraordinary and miraculous introduction. Not to mention moreover, that they will have no acknowledged Prophet to bear Witness to them, and that they will fail of giving a Sign and Prediction, which, according to the strictest Test of Moses, was answered and made good by him. Which great differences, make their words in their own case, to be only either a forged, or a Fanatical bold Saying, which was sober Truth, and solid Evidence in him.
Quest. Besides these Testimonies, for Jesus being the Messiah, you mentioned a third, viz. his miraculous works, which you called an Evidence drawn up by the finger of God. I pray you declare that.
Ans. This Jesus often urges for himself, and that too as of greater validity, than either his own, or John's Testimony. I have greater witness, than that of John; for the works, which the Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me, John 5. 36. And if I do the works of my Father, though you believe not me, believe the works, John 10. 37, 38.
Quest. Indeed, in pretence that any thing comes from God, Signs and Miracles are a convi…cing argument. For being a visible effect, as our Saviour said, of the finger of God, they show evidently that God espouses the Person who is impowered to work them, and will employ his Almighty Power to make his Sayings good. But one great difficulty lies in the way of this Evidence, and that is, that Miracles, or things seemingly as strange as they, which we cannot distinguish from them, are ofttimes wrought by Satan and his Agents. As they were by *… Tim. 3. 8.Jannes and Jambres, the Egyptian Magicians, in their contest with Moses: and by false Christs, and false Prophets, who, as our Saviour foretold, should shew signs and wonders, Matth. 24. 24. and by the great Antichrist and Man of sin, whose coming, S. Paul declares, should be after the working of Satan, with all power, and signs, and lying wonders, 2 Thess. 2. 9. And if Satan works Miracles, or, which in effect is all one, what we shall take for such, to credit false Impostors, as well as God doth to justifie true Prophets; how shall we distinguish these, and know of the Signs which Jesus gave us, whether they are Divine Miracles, that evidence a true Man, or only Feats of Magick, which are shewn by many false Men?
Ans. They are easily distinguished, by the whole kind of some, and by the intent and design of all of them.
Quest. I pray you instance to me in some, where they are distinguished by the whole kind. That is, of some sorts of Miracles done by Jesus, which are peculiar to God, and which cannot be performed by any unclean Spirit.
Ans. One is foretelling future contingencies, which Jesus did several times. Particularly he foretold his own *Matth. 16. 21.death, and the strange kind of it, by hanging after the Roman way upon a †Matth. 20. 19.Cross; which was not only most accidental, but most improbable, since if he was taken off at all, it was not like to be by Roman, but Jewish malice. He foretold also that Judas, one of his own Disciples, should betray him, and that before he was given up to Satan to enter into him, or Judas himself, 'tis like, ever thought of any such thing: nay, he knew it, says S. John, from the very beginning, John 6. 64, 70, 71. And that Peter should deny him, yea, and that just thrice, before the Cock crew twice, Mark 14. 30. whereas, those three occasions of his denial, were then not only in themselves most uncertain, but at the same time Peter made so sure of his not denying him at all, that he confidently said, he would rather die with him, than do it in any wise, Verse 31. To these I might add, his Prediction of the Bloody *Matth. 24 9, 10.persecutions of his Disciples, the unhappy †Matth. 24. 11, 12.success of false Prophets, the continuance of his Church and Religion, though ever and anon groaning under most heavy Sufferings, to the *Matth. 28. 20. & 16. 18.worlds end; with many others.
Quest. Is this Prediction of future Contingencies, a work peculiar to the All-seeing God, and above the skill of all infernal Spirits?
Ans. Yes, and thence 'tis called Divination, as manifesting the Divinity of a Being. And accordingly herein God challenges all the pretended Gods of the Heathens; saying, Shew the things that are to come hereafter, that we may know that you are Gods, Isaiah 41. 23. And this the Devils plainly manifest themselves unable to do, by the Ambiguity of their Oracles, when they are consulted in these cases. For not knowing what will be the event of things, they use artifice in words, and frame Responses of such doubtful construction, as are liable to be turned both ways, and so equally capable of being verified by all events. Such was the noted Answer of the Devil at … elphos, cited by *De Divinat. l. 2.Cicero from Ennius, which he is said to have given to Pyrrhus King of Epirus, when he consulted him about the issue of the War with the Romans:
Aio te AEacida Romanos vincere posse.
Which, according to the different ways Men should begin the construction, was equally good Latin, and would be equally true, whether he should conquer the Romans, or they should conquer him. And such also was that other Answer, which he cites from Herodotus, said to be given to Croesus King of Lydia, when he went against Cyrus:
Croesus Halym penetrans magnam pervertet opum vim.
That is, if he passed the River Halys against Cyrus, he should consume a vast Wealth, and waste a great Domination: which would be very true, whether it fell out to be theirs, or his own. These studiously uncertain, and ambiguous Answers, are a plain sign the Demon was at a non-plus. Besides, that future Contingencies are out of the reach, and foresight of impure Spirits, is plain, because those causes are, whereon such futurities depend. For they are wrapt up in the free-will of Men, which the Devils cannot force, but only tempt: and in the Counsel, and Providence of Almighty God, whose early determinations are hid from them, and are a secret locked up in his own Breast.
Quest. But have not Demons oft foretold such futurities, as when *Suet. in Jul. c. 81.Spurinna the Augur, by the Diabolical signs in the Sacrifice, could warn Julius Caesar of his danger such a day, if he went into the Senate-House?
Ans. That the Demon might easily foretel, when the time, and place, and persons, and other circumstances of the Murder, had been resolved on among themselves, and he had been present, and principally influenced their Debates in all their Consults. Such Predictions are but like a seasonable discovery made by some of the Conspirators.
Quest. But what say you to Predictions of more remote things, as yet unconcerted among the immediate Actors, and to their foretelling the success of attempts, or expeditions, or other futurities of contingent nature, which the Demons often revealed to their Prophets, both by Oracles, entrails of Sacrifices, feeding of Pullen, and other ways in use among Heathen Diviners.
Ans. When they ventured at these, it was not with certainty and assurance, as infallible understandings; but only by guesses and conjectures, from the appearances of things, their preparations, and probabilities, as politick observers, wherein they can go far, by reason of their great knowledge and experience. And when they were put to Answer on these points, if they were more distrustful of the issue, they gave ambiguous and uncertain Answers, capable of being verified by all events, which would be a sure reserve for their errors, as in the case of Croesus, and Pyrrhus. But if the event seemed more likely, and they were presuming and bold enough to Answer plainly; then, since the effect would several times hit, as well as sometimes miss, they hoped all would be expounded in their favour, and their mistakes salved, by the Candor and Devotion of their Worshippers.
Quest. But do not you think Demons can speak of some such futurities in plain Speech, and there too with certainty and assurance?
Ans. Yes, some events are put into their hands, when any Persons are delivered to them, either for their trial, as Job, or for their punishment, as *1 King. 22. 22.Ahab. And after such delivery, they may foretel these events, as depending upon themselves Thus might Satan easily have foretold the Inva…ions of the †Job 1. 12, 15, 1….Chaldeans, and Sabeans, upon Job's Oxen, and Camels, after he had gained God's Licence: and Judas's Treason, after he was delivered up to him, to *Luke 22. 3.enter into him. And thus might they in the Gentile Divinations, foretel cures of Diseases, whereof by God's Commission they had been the Inflictors, seeming then to cure, where they only ceased to kill, as *Apol. c. 22.Tertullian says. To predict such things, as are left to their Power and Ministry to accomplish, requires no more skill, than to know before-hand what they intend to do, and what are their own Decrees and Purposes. But 'tis beyond the fore-sight of any Demons to foretel such remote Contingencies, before the abandoning of Persons; as God doth frequently in the Holy Scriptures, declaring the most accidental things, which shall †Gen. 15. 13. …happen to Men yet *Jer. 25. 12. &c. 29. 10.unborn; or the most free and voluntary, which shall be *1 King. 13. 2. & Isa. 44. 28.done by them. And as the Blessed Jesus did, and his Apostles after him by his Spirit, foretelling what should befal the whole Nation of the Jews, both young and old, after almost forty Years; and what should happen to his own Church, in remote Ages; and what should be, not only the temptations and trials, but the most contingent carriage and free actions of good Men, who were in God's Protection, and whom the impure Spirits could only tempt, not govern, as is plain among many others, in that of Peter's thrice denying, and the Apostles forsaking him.
Quest. But the famed Oracles of the Sibyls, from which *Eclog. 4.Virgil transcribed some Predictions, and which startled †De Divin. l. 2.Cicero, when the Quindecemviri, who had the custody and exposition of them, were bringing out thence the news of a King into the Senate, were spoke of Christ, and fully verified in him, who was no abandoned Person. And did not Demons here foresee, and foretel such futurities, as depend on God, and were wrapt up, as you said, in his Counsel?
Ans. No, for very probably the Spirit that revealed those things to these Heathen Sibyls, was not any infernal Spirit, but the Spirit of the true God, which sometimes inspired Heathens, as it did *Num. 24.Balaam the Aramite, to Prophesy of several events, particularly of Messiah, thereby even among the Gentile World, to raise an expectation of him, who was to be the †Hag. 2. 7.desire of all Nations. Or, if they had it not from the Spirit of God at the first hand, yet had they it thence at the second, viz. by reading it in the Jewish Prophets, by whom God had before foretold these things: which is a thing not improbable, since they express them sometimes in their very Forms, and Allegories. The Demons revealed not these things to their Prophets, or, if they did, the Prediction was not their own, but, as *Apol. c. 22.Tertullian says, they stole their Divination.
Quest. The powers of darkness then, can only guess at such futurities, whose causes are at work, and whereof they see signs and appearances, like Politicians; or discover things ready to take effect, when they have been in the club of the Actors and Conspirators; or presignifie what they intend to do with such, as God has delivered into their hands; or repeat Predictions, from God's true Prophets in the Holy Scriptures: in some one, or other whereof, did their fore-sight consist in Heathen Divinations. But as for the voluntary actions of all under God's Protection, and all such remote and contingent futurities, as are not determinable by natural causes, but depend upon Mens free-will, and God's free Providence, they are above their reach, so that we are sure of the true God where we have such Predictions?
Ans. Yes, and therefore it is evident Jesus came from God, because he, as I said, and his Apostles after him by his Spirit, did foretel such as these, as I have shewn in several instances.
Quest. What other Miracles did Jesus work, which are peculiar to God, and above the power of a wicked Spirit?
Ans. Secondly, He saw into Mens hearts and secret thoughts: discovering, before any outward proofs and manifestations, the fickleness of some Disciples, John 2. 24. and the veil'd falshood of the Scribes and Pharisees, who stood as insidious Spies upon him, Luke 6. 8. and adapting his Answers, and Discourses, not only to Mens Questions, but also to their inward Thoughts and Surmizes, before they expressed and proposed them to him, as he did with the Pharisees, Matth. 12. 25. and in several *Luke 6. 8, 9. Matth. 9. 4.other places. And this is another work, which God claims as peculiar to himself, stiling himself the searcher of hearts, and trier of reins; yea, claiming the knowledge of them for this reason, which is peculiar to him, because he is to judge, and recompence them. I the Lord search the heart, and try the reins, to give every man according to his ways, and according to the fruit of his doings, Jer. 17. 10. And thou, even thou only knowest the hearts of all the children of men; saith Solomon, 1 King. 8. 39.
Quest. Did Jesus any more Miracles, which are performable only by the finger of God; and are above the force of Magick?
Ans. Yes, Thirdly, He raised the dead, as †Mar. 5. 42.Jairus's daughter; and the *Luke 7. 12, 13, 14, 15.widows son of Nain, when he was carried out to be buried; and †John 11▪ 39, 44.Lazarus, after he had been four days dead. And this again is peculiarly God's work. For when once Souls are separated from their Bodies, they undergo God's Sentence, and are secured in such places as he allots, whence they cannot return, or be remanded, but by his Licence, and Power, that effects all things. There is no God with me, for I kill, and I make alive, saith God by Moses, Deut. 32. 39. All separate Souls are under Locks and Keys, and 'tis a Divine Hand, which holds the keys of hell and of death, Rev. 1. 18.
Quest. Have you any more instances?
Ans. Yes, Fourthly, Casting out Devils. And those not only where they were of the most stubborn sorts, which had proved too *Matth. 17. 18, 21.hard for his Disciples: but also where they were in greatest numbers, the Devils ejected by him out of one Man, being called by themselves Legion; which notes a Roman Army of six thousand Men, Mark 5. 9. Yea, not only expelling, but as their awful Judge, whose Rod they dread, and at whose frown they tremble, terrifying them, and forcing them often to cry out, Let us alone, thou Holy One of God, thou Son of God: we beseech thee torment us not, art thou come to torment us before the time? Mark 1. 24. Luke 8. 28. Nay, he impowered the seventy Disciples, and afterwards the very meanest of his followers, in virtue of his dreadful Name, with like Triumph to eject them, Luke 10. 17. And what is more, when some that did not adhere to him, would try to scare and controul them by his Sacred Name, the trembling Devils fled before them, Mark 9. 38. And this is another work peculiar to God, which, whatsoever some Potent Demons can, to be sure they never will imitate. Indeed, in some particular instances, the higher Orders may command, and eject some particular inferiour Spirits, and thereby serve their own designs. But to go on ejecting all Ranks and Orders, and those where they are in the greatest numbers and combinations, and that with terrors, consternation, and torments; is plainly to commence an open War among themselves, which, as our Saviour argued, must needs destroy the Devil's Kingdom; and therefore is a thing too foolish and absurd, to be imagined of intelligent, subtle, and designing Spirits, Matth. 12. 25, 26.
Quest. I see the Miracles of Jesus were evidently distinguished from the lying wonders of Satan, by the very kind of them in these instances. Pray now show also how they were as convincingly discriminated, by their intent and design in all others?
Ans. Because all the Miracles of Jesus were apparently wrought to exalt the honour, and service of the true God; and to promote the real good of Men; and to plant Tempers, and Practices, diametrically opposite to the way and genius of evil Spirits, aiming to root out all those Errors and Superstitions, which they had cultivated with utmost care through all former Ages, to overthrow their Altars, reduce their Worshippers, and utterly exclude them from all that Domination, which they had so long usurped among Men. And 'tis certain, that a worker of Miracles, for these Pious, Heavenly, and Charitable purposes, is not acted, or directed by wicked Spirits. For if they cease to be God's Enemies, and ours, they cease to be Devils. If they turn Preachers of Humility, Purity, the Love of God▪ and of one another, What becomes of their Apostasie? If they proclaim the God and Father of our Lord Jesus Christ to be the only true God, whom we are to fear and worship, and themselves to be fallen Angels, who are no longer to be adored in Temples, hearkened to in their suggestions, nor imitated in their falshood, pride, envy, hatred of God and Men, and other practices; they turn Angels of Light, instead of being Powers of Darkness. The Devils can work no Miracles for these ends, except they should first turn Saints, and change their Natures. And therefore it was a most authentick, and assuring mark, which Jesus gave of the truth of his own Miracles, when he called them the works his Father had given him to finish, that is, which were not wrought for any ill ends, nor out of vanity to exalt his own Praise, but to serve the ends of God, and set on his Father's desires and purposes, John 5. 36.
Quest. Indeed, in such kinds, which seem more imitable by created powers, these intents and designs would indisputably distinguish his signs, from all Satanical Delusions.
Ans. Yes, and so I might add in the last place, would his manner of performance too. For his usual way of working wonders, was not by any Magical Rites, and Invocations, but meerly by a Word of his Mouth. To the wind, and sea, he said, Peace, and it was still, Mark 4. 39. to the deaf man's Ears, Be opened, and instantly he heard, Mark 7. 34, 35. to the blind man, Go thy way, thy faith hath made thee see, and without more ado he saw again, Mark 10. 52. to the leper, I will, Be thou cleansed, and his leprosie was cured, Luke 5. 13. Which way of effecting things, by an all-commanding Word, is as plain an evidence of a Divine Power, as Creating all things was at first: for then God only said, Let there be light, and there was light, Gen. 1. 3. he only spake, and it was done, he commanded, and it stood fast, Psalm 33. 9. Not to mention moreover, the vast number of his Miracles, which more assuredly inferred a Divine Power in him, than in any, nay in all the Prophets put together, who lived before him. For whereas the Jews, when, to exalt Moses and the Prophets, they ambitiously make the most of their Miracles, after they have picked up all they can, compute all his only at 76. and all theirs from the beginning of the World to the destruction of the Temple only at 74. which both together make but 150. in above 3000 Years time: this single Jesus, in three Years wrought so many, that were they all written, the world it self would not be able to contain the Books, that should be written of them, John 21. 25. To all which I might add, lastly, That he did not only show these great, and numerous signs himself in Person; but transmitted the Power to Numbers to do the same in his Name, and conferred this Power on Gentiles as well as Jews, which are things utterly unknown among all the wonder-workers of former times.
Quest. But in this point one thing sticks still with the Jews, which is, that Jesus and his Apostles, in credit of their Miracles, went about to overthrow the Law of Moses. And may not they therefore confront all the Miracles wrought in justification of that Law, against theirs?
Ans. They might, to one that accused that Law as forged or erroneous. Which Jesus was so far from doing, that he all along makes Moses and the Prophets his Vouchers, telling the Jews, had you believed Moses, you would have believed me, for he wrote of me, John 5. 46▪ and search the Scriptures, for in them ye think ye have eternal life, and they are they which testifie of me, verse 39.
Quest. But did not those Miracles, when they proved that Law to come from God, prove also that none should come in aftertime, to abrogate and annull it?
Ans. No, but on the contrary the Holy Prophets under that Law, declared it should be changed, and all those things subverted, whereto it was adapted, and which were the ground and foundation▪ of it.
Quest. To what things was the Jewish Law adapted?
Ans. Their Moral Laws, contained in the Ten Commandments, were adapted, not to the particular state and circumstances of any place or People, but of the common humane Nature, and therefore were unchangeable. And accordingly, when our Saviour comes to meddle with them, he declares it was not to destroy or vacate, but fulfil and add what was wanting in them, Matth. 5. 17, 18. But their Judicial Laws, which prescribed the Rules of Courts and Judgments, were fitted to their external Polity, as they were a civil State in Canaan. And as for their Ceremonial, which order'd the Rules of their Religion and Worship, to omit other specialties therein, that chief part of them about Sacrifices, was all to be administred by one Family, viz. †Exod. 28. 1. & 1 Chron. 23. 13.Aaron's line, and was limited to one place, viz. the *Deut. 12. 11, 13, 14. & John 4. 20.temple of Jerusalem.
Quest. And did the Holy Prophets under that Law, foretel any change in that Priesthood, Temple-worship, and Civil State, or talk of any new settlement of things, independent on, or inconsistent with them?
Ans. Yes, In the last days, a known Phrase for the days of Messiah, the mountain of the Lord's house, says Isaiah, shall be established in the top of the mountains, and all nations shall flow unto it, Isaiah 2. 2. God's Name shall be great among the Gentiles, from the rising to the setting of the sun, in every place shall incense be offered to his Name, and a pure offering: which cannot consist with Worshipping still in one appropriate place, viz. the Jewish Temple in Jerusalem, Mal. 1. 11. A new Priesthood shall be erected, says the Psalmist, in the days of Christ, not after the order of Aaron, but Melchisedech, Psalm 110. 4. and then shall God take to himself Priests and Levites out of other nations, no longer confining his choice to Aaron, and his Sons, Isaiah 66. 19, 20, 21. a plain sign the Law was to cease, when the Priesthood was, which had the Ministration of it, Heb. 7. 12. About Messiah's time, says the Prophet Daniel, shall God destroy the city, and make an utter desolation, the Scepter too departing, as *Gen. 49. …0.Jacob foretold, when once Shilo was come: and what place then for their Judicial Laws, when they were no longer to be a Nation, nor have any Established Polity, to administer, and judge by them? He shall also destroy the Sanctuary; and what then becomes of all the Sacrifices, when once the place was demolished, wherein the Law required they should all be offered? Dan. 9. 26, 27. In summ, they declare, as I noted before, that God would set aside the Mosaick Covenant, by reason of its insufficiency, and give them a new, and better Covenant in its place. And that he would make this change at that time, when a woman should compass a Man, which plainly notes the days of Messiah, Jeremiah 31. 22, 31, 32, &c.
Quest. Indeed, these are plain proofs, that the Law of Moses was designedly subject unto change in Messiah's days. And if Jesus abrogates it, as they foretold he should, 'tis evident he ought not to be looked upon as opposing the Old Prophets, for accomplishing their own Predictions?
Ans. Most certainly, but is therein owned and vouched by them, as he was in the event too by God himself, when by the confusion of Tribes, and destruction of the Temple and Commonwealth, by Vespasian, he plainly set aside those Laws, by rendring them impossible, and leaving no more place for them. Their Civil or Judicial Laws, about Buying and Selling, Succession into Estates, Reparation of Dammages, Punishments of Offences, and other things, are plainly now of no force, having never since then had any standing Polity, or live-Power to put them in Execution. The Laws fixing the Priesthood in Aaron's line, and directing their Ministration, have been evidently superseded ever since that Line was utterly undistinguishable, and irrecoverably unknown. The Laws and Ceremonies about Sacrifices, which were all determined to the Temple at Jerusalem, have been apparently out of doors, ever since the Temple was brought to ruine. And those many other Laws observed by learned Men, to be made with a limited Obligation to the Land of Canaan, are manifestly taken off, since God has irreversibly banished them from thence, and scattered them abroad in every Nation. So that all these Laws are visibly abrogated by God himself, and fallen on course, with the loss of their Country, and of the distinction of Tribes, and with the fall of the Civil State and Temple, which were their Foundation.
Quest. But do not some places speak the perpetui…y of some of those Laws, as when the *Exod. 12. 17.Passover, and the Precept of †Lev. 23. 14.First fruits, and several others, are called a Statute for ever? And how can these admit of such change?
Ans. Just as the Priesthood did, which was said to minister to God for ever, Deut. 18. 5. & 1 Chron. 15. 2. And as the Temple, wherein God says he will take up his rest for ever: which yet, we all know, for above Sixteen hundred Years has been utterly destroyed, Psalm 132. 14. Perpetual Statutes, and unalterable, are two things. Those are perpetual, which are made without an express limitation of time, and which must last, till the same Power repeals that enacted them. And thus some Statutes in Moses's Law are stiled perpetual, not to exclude all Power of Abrogation, but in opposition to some other Pendent Statutes, that were not to oblige till after a certain time, as the Law of †Exod. 23 31. & Num. 33. 52.driving out the Canaanites, which was not to be of force, till they came among them. Or to some, that obliged only in some certain state and condition: as the Statute for *Deut. 23. 12.going without the Camp, which related to their State of Pereg…ination; and the Statutes about the †Exod. 40.Tabernacle, which was to last only till God chose out a place, where they should build him a Temple. But among them, those things especially were said to be for ever, which were to continue to the end of any thing, or last out the whole course of any period of time, and till a new Revolution. Thus it is said of Samuel, that he was brought to *1 Sam. 1. 22.abide before the Lord for ever, that is, all his life time; as in the form of our Law, an Estate is said to be granted and bequeathed to a Man for ever, when it is given him for his life: and a Servant was said in the †Exod. 21. 6.Law to be for ever, who was to serve only till the next *Lev. 25. 40, 41.Jubilee, which was a time of general Release, and begun a new reckoning. And thus the Law of Moses did last for ever, that is, it lasted to the end of that State whereto it was adapted, continuing till Christ came, whose time was the beginning of a new Age, commonly known and expressed in the Jewish Phrase, by the †Mic. 4. 1.last days, and the *1 Pet. 1. 20.last time, and the †Heb. 2. 5.world to come. Besides, all the Typical part of that Law, being only in the Nature of an obscure Prophecy, which was a *Gal. 3. 24.School-master to bring us to Christ, by shadowing out the good things to come by him; it was superseded of course by his fulfilling of them, as all Predictions are by their Accomplishment and Consummation.
Quest. By this I perceive, there is no clashing in designs between our Jesus, and Moses and the Prophets. And when he set aside that Law, it was only as they hoped, and foretold he should, by consummating and fulfilling whatsoever it prefigured, and clearing up what it obscured, and supplying what it omitted, and by substituting a better Law in its place.
Ans. Very right. And therefore all the Old Testament Miracles do not in the least oppose, but fortifie and confirm his. So that, as he told the Jews, if they really believed Moses, that would lead them to believe him; but if they rejected him, that very Moses, in whom they trusted, would accuse them, John 5. 45, 46.
Quest. By what you have said, 'tis plainly evident, that the Miracles which Jesus wrought, were done by the finger of God: and then, that naturally follows, which he thereupon infers, therefore no doubt the kingdom of God is come unto you, Matth. 12. 28, 29.
But one Divine Testimony you mentioned besides all these, for proving Jesus to be the Christ, and that was the Testimony of the Father: pray make that clear?
Ans. This Testimony Jesus alledges in his own behalf, as an additional evidence to the former Testimony of his works. The same works that I do, bear witness of me. And the Father also himself, which hath sent me, hath born witness of me, John 5. 36, 37. & chap. 8. 17, 18.
Quest. But since we are upon Earth, and the Father in Heaven, and he doth not visibly appear to converse among Men, how did he give Testimony to him?
Ans. I shall mention two ways: First, by audible voices, ye have not at any time heard his voice, says Jesus to the Jews, when he mentions his Father's Witness, John 5. 37. Secondly, By raising him from the Dead, and showing him openly in full possession of his pretences.
Quest. Was God the Father ever heard to say, Jesus is the Christ, and declare for him by audible Voices?
Ans. Yes, several times. He appeared cloathed with Light and Brightness, the usual visible Symbol of his presence, as he did of old to Moses at the Bush, and thence gave a vocal Testimony to Jesus, in as plain and intelligible words, as before he had used to Moses, or as we can use in giving Testimony to one another. This he did first at his Baptism, before John the Baptist, saying, This is my beloved son, in whom I am well pleased, Matth. 3. 17. And again at his Trans…guration, before three of his Apostles, Peter, James, and John, when out of the bright cloud a voice came, saying, This is my beloved son, in whom I am well pleased; hear ye him, Matth. 17. 1, 5. Which Voice, saith S. Peter, from the excellent Glory of God the Father, we heard, when we were with him in the Holy mount, and were eye-witnesses of his Majesty, 2 Pet. 1. 16, 17, 18. And the same he repeated again a third time before a Multitude, when Andrew and Philip brought the Greeks to him. For before them all, Jesus Prayed, Father, Glorifie thy Name. And thereupon came a voice from heaven, saying, I have both glorified it, and will glorifie it again, John 12. 28. And this is a most sensible, and satisfactory way of God's declaring himself, not meerly by shows and resemblances of things, which are impressed by Visions and Dreams upon Mens imaginations, but by plain, proper, and significant words, such as he used in conversing with Adam in paradise, Genesis 3. 8, 9. and with Moses at the bush, Exodus 3. 4. when assuming a Glorious Light, the usual way of shewing himself particularly present, he spoke to Men out of it, in an audible Voice, as sensibly, and intelligibly, as a Man can talk and discourse with his Friend.
Quest. Did the Father also testifie Jesus to be the Christ by raising him from the Dead, and shewing him openly in full possession of his pretences?
Ans. Yes, on the third day, he rose again, as we profess in the Creed. And Almighty *Act. 2. 24, 32.God, as S. Peter saith, raised him up. And hereby he did plainly testifie, and vouch for him. For after the Jews had done their worst, condemning, and cruelly executing him: in raising him up again, God visibly reversed their Sentence, and undid what they had done, and justified him as one that deserved not to continue under the Power of Death, but to live again. He was put to Death in the Flesh, but justified in the Spirit, viz. by that Divine Spirit, which raised him from the Dead, 1 Tim. 3. 16. He was declared to be the Son of God with power, by the resurrection from the dead, Rom. 1. 4. Nay, after his Resurrection, he set him in Heaven, at his own right Hand, surrounded with a Divine Glory, the usual Symbol of God's Presence and Majesty. In which august form, he shewed him to *Act. 7. 55.Stephen, to prepare him for his Martyrdom; and to †Act. 26. 13, 14, 16.Saul, at his Conversion; Jesus appearing to them from God's right Hand, in a Glory that surpassed the Brightness of the Sun. And having enthroned him there, he intrusted him with the Holy Ghost, to dispose of it as he pleased; a plain Evidence of his having all Power in Heaven, as well as on Earth, as he pretended. Which Power he visibly manifested to all Men, not only by sending down the Holy Spirit, in all variety of most stupendious Gifts, upon his own Apostles; but enabling them, by imposition of Hands in his Name, to confer the same upon innumerable Multitudes of his followers, as appears, from the Acts of the Holy Apostles, and from other Scriptures.
Quest. I will not ask you for any more Evidence in this great point, of Jesus being the Christ: such demonstrations, as you have insisted on, being abundantly sufficient to gain belief from every honest mind, that is careful to inquire, and willing to be informed. And as for others, who are wantonly captious, or wilfully blind and incredulous, they are not to be convinced by Reason and Arguments.
But building on this now, as most unquestionably sure, That Jesus is the Christ, doth not that undeniably prove the Divine Authority of the New Testament, which is his Word?
Ans. Most certainly it doth. For that contains only what he either spoke, or acted himself in his Life; or ordered his Apostles to do, and teach in his Name, after his Death. The same Proofs and Testimonies, which justifie him, do authorize it; since it only sets out to us all that Word, in declaration whereof all the Evidences urged hitherto are to gain him credit.
Quest. I am fully satisfied of the certainty, and have heard enough to convince me of the usefulness, and efficacy of Faith in Christ. I would desire now to hear something more of the particular points of that Faith, whereof we are to be thus firmly persuaded, and whereby such admirable things are to be performed.
Ans. Those, as I hinted at first, are summed up in that short Creed, into the profession whereof we are all Baptized. And that I shall next endeavour to discourse on, and explain to you.