The Grounds of the Christian Faith, Book 2 · Chapter 9 (2 of 2)

The Grounds of the Christian Faith · Book 2 · Chapter 9 (2 of 2)

p. 2932. With the greatest plainness and simplicity of speech. Such whose design is to impose upon the minds of men with some cunningly devised fables, love as much ambiguity as ever Apollo did in his most winding oracles, of whom it is said,

Ambage nexâ Delphico mos est Dco

Arcana tegere.

Servius tells us, that Iupiter Ammon was therefore pictured In 4. Aen. id.with Rams-horns, because his answers had as many turnings and windings as they had. But the horns which Moses was wont to be pictured with, did only note light and perspicuity (from the ambiguity of foreign which notes the sending forth of rayes of light like a horn) and yet Moses himself was vailed, in comparison of the openness and plainness of speech which was in the Apostles. Impostors cast a mist of many dark and cloudy words before them, but when they are once brought into the open light, their vizard falls off, and their deformity appears. Such persons delight in soaring quite out of the apprehensions of those who follow them, and never think themselves better recompenced for their pains, then when they are most admired and least understood. But never was Christianity more dishonoured, then when men brought it from its native simplicity and plainness, into a company of cloudy and insignificant expressions, which are so far from making men better understand the truth of it, that it was certainly the Devils design by such obscure terms to make way for a mysterie to be advanced (but it was of iniquity) and soon after, we see the effect of it in another oracle set up at Rome instead of Delphos, and all the pretence of it, was the obscurity supposed in Scripture. What! darkness come by the rising of the Sun! Or is the Sun at last grown so beggarly, that he is fain to borrow light of the earth? Must p. 294the S…ripture be beholding to the Church for its clearness, and Christ himsel… not speak intelligibly, unless the Pop… be his Interpreter? Did Christ reveal to the world the Way to salvation, and yet leave men to se…k which was it, till a Guide never heard of in the Scripture come to direct them in the Way to it? What strange witnesses were the Apostles, if they did no… speak the truth with plainness? How had men been to s…k as …o the truth of Christianity, if the Apostles had not declared the d…ctrine of the Gospel with all evidence and perspicuity? Whom must we believe in this case, the Apostles or the Roman oracle? The Apostles they tell us they speak … Cor. 3. 12. 1 Cor. 2. 1, 4. 1 Cor. 4. 3, 4.1 Cor 2:11 Cor 2:41 Cor 4:31 Cor 4:4with all plainness of speech and for that end purposely lay aside all exc…llency of words and humane wisdom, that men might not be to seek for their m…aning in a matter of so great moment; that the Gospel was hid to none but such as are lost, and whose eyes are blinded by the god of this world; that the doctrin… revealed by them is a light to direct us in our way to heaven, and a rule to walk by; and it is a strange property of light to be obscure, and of a rule to be crooked. But it is not only evident from the Apostles own affirmations, that they laid aside all affected obscurity, ambiguous expressions, and Philosophical terms, whereby the world might have been to seek for what they were to believe, but it is likewise clear from the very nature of the doctrine they preached, and the design of their preaching of it. What need Rhetorick in plain truths? or affected phrases in giving evidence? How incongruous would obscure expressions have been to the design of saving souls by the foolishness of preaching? For if they had industriously spoken in their preaching, above the capacities of those they spake to, they could never have converted a soul without a miracle; for the ordinary way of conversion must be by the understanding; and how could that work upon the understanding, which was so much above it? But saith the Apostle, we preach not our selves, but Christ Iesus the Lord, and our selves your servants for Iesus sake. If they had sought themselves or their own credit and reputation, there might 2 Cor. 4. 5.2 Cor 4:5have been some reason that they should have used the way of the Sophists among the Greeks, and by declamatory speeches to have inhanceed their esteem among the v…lgar. But p. 295the Apostles disowned and rejected all these vulgar artifices of mean and low-spirited men; they laid aside all those enticing words foreign of the way of the Heathen Sophists, and declared the T…stimony of God with spiritual evidence; 1 Co…. 2. 4.they handled not the word of God deceitfully, but by manifestation of the truth, commended themselves to every mans 2 Cor. 4. 2.2 Cor 4:2cons…ience in the sight of God: Now what could be so suiteable to such a design, as the greatest plainness and faithfulness in what they spake? We find in the testimony of the Apostles foreign, as Origen Orig. c. Cels. l. 3. p. 135.speaks, nothing that is spurious or counterfeit, nothing savouring of the cunning craftiness of such as lie in wait to deceive; and saith he, it is impossible to think that men never bred up in the Sophistry of the Gre…ks, nor experienced in the Rhetorical insinuations used among them, could ever be able so suddenly to perswade the world to embrace that which had been a figment of their own brains. The truth is, the Apostles speak like men very confident of the truth of what they speak, and not like such who were fain to fetch in the help of all their Topicks, to find out some probable arguments to make men believe that which it is probable they did not believe themselves, which was most commonly the case of the great Orators among the Heathens. We find no pedantick flourishes, no slattering insinuations, no affected cadencyes, no such great care of the rising and falling of words in the several sentences, which make up so great a part of that which was accounted eloquence in the Apostles times. These things were too mean a prey for the spirits of the Apostles to quarry upon; every thing in them was grave and serious, every word had its due weight, every sentence brim-full of spiritual matter, their whole discourse most becoming the Majesty and Authority of that spirit which they spake by. And therein was seen a great part of the infinite wisdom of God in the choice he made of the persons who were to propagate the Doctrine of Christ in the world, that they were not such who by reason of their great repute and fame in the world, might easily draw whole multitudes to imbrace their dictates, but (that there might not be the least foundation for an implicit faith) they were of so mean rank and condition in the world, that in all p. 296probability their names had never been hard of, had not their doctrine made them famous. To this purpose Origen excellently speaks, foreign. I am of opinion, saith he, that Iesus did purposely make use of such preachers of his doctrine, that there might be no place for suspicion that they came instructed with the arts of Sophistry; but that it be clearly manifest to all that would consider it, that there was nothing of design in those who discovered so much simplicity in their writings, and that they had a more divine power which was more efficacious then the greatest volubility of expressions, or ornaments of speech, or the artifices which were used in the Grecian compositions.

3. The Apostles delivered their doctrine with the greatest openness and freedom of spirit; they did not give out one thing to the world, and another to their private Disciples; but with great freedom and boldness declared their doctrine in the most publick places, and before their greatest enemies. They knew they were looked on as deceivers by the world, but yet they knew themselves to be true, foreign. This is 2 Cor. 6. 8.2 Cor 6:8the usual requital good men have from the world, that they are looked on as the greatest deceivers of it; if it be so with others, they have much less cause to wonder at it, when even he, who by one Prophet is stiled the desire of Nations, is Hag. 2. 7. Isa. 53. 3. Mat. 27. 63.Hag 2:7Isa 53:3Matt 27:63by another said to be despised and rejected of men; and when Christ was in the world he was called foreign, the deceiver; no wonder, then if his Disciples were accounted such, although they manifested their veracity by their open carriage and free speaking to the faces of their greatest adversaries. The Apostles neither feared the Iews skill in their Law, nor the wisdom and subtilty of the Greeks: Saint Paul preacheth Christ openly among the Iews in their Synagogues, and among the Athenians he encounters the Epicureans and Stoicks, and preacheth to them Iesus and the resurrection. p. 297Act. 17. 18.Acts 17:18If the Apostles had any thing of deceivers in them, as to the things they related concerning Christ, they would not certainly have spoken with so much confidence concerning Christ in the presence of those who had been his murderers, but we see they appealed to themselves, as to the miracles which he had wrought among them, and for his resurrection they were ready to lay down their lives in giving testimony to the truth of it. That his body was gone, was evident; that the Apostles should take it away was impossible, considering what a guard of souldiers they had set upon it, and how timerous and fearful the Apostles were, that they fled upon Christs being apprehended. Now what could it be, could make such fearful persons afterwards so couragious and resolute as they were, had there not been some more then ordinary power to convince and encourage them?

4. The Apostles deliver their Testimony with the greatest particularity as to all circumstances. They do not change or alter any of them upon different examinations before several persons; they all agree in the greatest constancy to themselves and uniformity with each other. As to matters of indifferency, we find the Apostles very yielding and condescending, but as to any thing which concerned their testimony, most constant and resolved. Had the Gospel been some cunningly contrived fancy, it had been impossible but so many different persons, in such different places, and under such different conditions, would have varyed as to some material circumstance of it: Or else they would have been so wise as to have delivered it in general terms, without insisting much on such particular circumstances, which if they had been false, might have been very easily disproved: but with what particular enumeration of circumstances do the Apostles preach Christ to the world? Peter tells the Iews that it was Iesus Acts 2. 22.Acts 2:22of Nazareth whom he preached; and lest they should think it was not the same person who rose again, with great boldness and freedom of spirit he saith to them, Therefore let all the house of Israel know assuredly that God hath made that same 2. 36.Iesus whom ye have crucified, both Lord and Christ. Yea that same individual person who was conversant in the world, and dyed upon the Cross, is now become a Prince and Saviour to p. 2985. 31, 32.give repentance to Israel and remission of sins. If there had been any ground of suspition as to these things, who had been so able to disprove them, or so ready to do it, as those persons who had crucified him? For we cannot conceive but those who had a hand in his death, would endeavour by all possible means to disprove his resurrection from the dead. For what a case were they like to be in, if those things which the Apostles so confidently preached were true? If Christ had all power now in his hands, and there were salvation in no other name, but only in his whom they had crucified, they were like to be in a most desperate condition; therefore if any men can be supposed inquisitive after the truth of these circumstances, no doubt these were; and if they could have found the least flaw in their testimony, the world would soon have ringed of it; and the Iews who were then so much dispersed abroad, would have divulged it into all parts, the Apostles would have been told of it as they preached Christ in the Synagogues. And can we in any reason think, but those Iews who persecuted Paul as he preached in the Synagogues of Asia, and afterwards impeached him so openly at Ierusalem, would there enquire into all the circumstances concerning Christ, and all the other Iews would write to their Friends at Ierusalem to be fully informed of those strange things which were told them openly in all places in their Synagogues by men of their own Nation and language, concerning one Iesus who was crucified and rose again from the dead. Had there been now any so much as plausible pretext that any of these circumstances were not true, can we think but that a people so unmeasureably given to their own wayes and traditions, would in all places have vented any thing that might have tended to the disparagement of Christ and his Apostles? But we see malice its self could not find any flaw in the Apostles testimony; for if it had, we should certainly have heard of it, either from the Iews, or from the great opposers of Christianity among the Heathens, who pretended to be curious and inquisitive persons, such as Celsus, Iulian, Hierocles, and Porphyrie were. What reason can we have then in the least to suspect such a Testimony which passed so uncontrouled in that time when it was alone capable of being p. 299disproved, and mens interest and design would put them so much upon it? The strength of which will appear from the next proposition, which is,

No Testimony ought to be taken against a matter of fact thus Sect. 17. Prop. 4.attested, but from such persons who had greater knowledge of the things attested, and manifest greater fidelity in reporting them. It is easie to make it appear, that supposing any persons at that time had contradicted the Testimony of the Apostles concerning our Saviour, yet there had been no reason in the world to have hearkned to their Testimony in opposition to that of the Apostles; and that on these accounts. 1. The Apostles witnessed the Affirmative, which is more capable of being attested then any negative can be. 2. The Apostles were more conversant with Christ then any other persons were, because they were chosen for that very end by him to be constantly with him; could any therefore be more capable of knowing the truth of all particulars concerning Christ then these were? Had there been any ground of suspicion concerning the design of Christ, why could not the Iews prevail with Iudas to discover it as well as to betray his person? Iudas had done but a good work if Christ had been such an impostor as the Iews blasphemously said he was; what made Iudas then so little satisfied with his work, that he grew weary of his life upon it, and threw himself away in the most horrid despair? No person certainly had been so fit to have been produced as a witness against Christ, as Iudas who had been so long with him, and had heard his speeches and observed his miracles; but he had not patience enough to stay after that horrid fact to be a witness against him; nay he was the greatest witness at that time for him, when he who had betrayed him came to the Sanhedrim when consulting about his death, and told them that he had sinned in betraying innocent blood. What possible evidence Mat. 27. 5.Matt 27:5could have been given more in behalf of our Saviour then that was? when a person so covetous as to betray his Master for thirty pieces of silver, was so weary of his bargain that he comes and throws back the money, and declares the person innocent whom he had betrayed? And this person too was such a one as knew our Saviour far better then any of the p. 300witnesses whom afterwards they suborned against him, who yet contradicted each other, and at last could produce nothing which in the judgement of the Heathen Governour could make him judge Christ worthy of death. 3. The Apostles were freer from design then any counter-witness at that time could be; we have already proved the Apostles could not possibly have any other motive to affirm what they did but full conviction of the truth of what they spake; but now if any among the Iews at that time had asserted any thing contrary to the Apostles, we have a clear account of it, and what motive might induce them to it; viz. the preserving of their honour and reputation with the people, the upholding their traditions, besides their open and declared enmity against Christ without any sufficient reason at all for it: now who would believe the testimony of the Scribes and Pharisees who had so great authority among the people, which they were like to lose, if Christs doctrine were true, before that of the Apostles who parted with all for the sake of Christ, and ventured themselves wholly upon the truth of our Saviours doctrine? 4. None ever did so much to attest the negative, as the Apostles did to prove their fidelity as to the affirmative. Had sufficient counter-witness been timely produced, we cannot think the Apostles would have run so many continual hazards in Preaching the things which related to the person and actions of Christ. Did ever any lay down their lives to undeceive the world if the Apostles were guilty of abusing it? 5. The number of such persons had been inconsiderable in comparison of those who were so fully perswaded of the truth of those things which concern our Saviour; who were all ready (as most of them did) to seal the truth of them with their lives. Whence should so many men grow so suddenly confident of the truth of such things which were contrary to their former perswasions, interest; education, had they not been delivered in such a way, that they were assured of the undoubted truth of them? which brings me to the last proposition, which is,

Matters of fact being first believed on the account of eyewitnesses, and received with an universal and uncontrouled Sect. 18. Prop. 5.assent by all such persons who have thought themselves concerned p. 301in knowing the truth of them, do yeild a sufficient foundation for a firm assent to be built upon. I take it for granted that there is sufficient foundation for a firm assent, where there can be no reason given to question the evidence; which that there is not in this present case will appear from these following considerations.

1. That the multitudes of those persons who did believe these things, had liberty and opportunity to be satisfied of the truth of them before they believed them. Therefore no reason or motive can be assigned, on which they should be induced to believe these things, but the undoubted evidence of truth which went along with them. I confess in Mahumetisme a very great number of persons have for some centuries of years continued in the belief of the doctrine of Mahomet; but then withall there is a sufficient account to be given of that, viz. the power of the sword which keeps them in aw, and strictly forbids all the followers of Mahomet to dispute their religion at all, or compare it with any other. Therefore I can no more wonder at this, then I do to see so great a part of the world under the Tyranny of the gre…t Turk: Neither on the other side do I wonder that such a multitude of those professing Christianity should together with it, believe a great number of erroneous doctrines, and live in the practice of many gross superstitions, because I consider what a strange prevalency education hath upon softer spirits and more easie intellectuals, and what an aw an Inquisition bears upon timerous and irresolved persons. But now when a great multitude of persons sober and inquisitive shall contrary to the principles of their education, and without fear of any humane force, (which they beforehand see will persecute them) and after diligent enquiry made into the grounds on which they believe, for sake all their former perswasions, and resolvedly adhere to the truth of the doctrine propounded to them, though it cost them their lives; if this give us not reason to think this doctrine true, we must believe mankind to be the most miserable unhappy creatures in the world; that will with so much resolution part with all advantages of this life for the sake of one to come, if that be not undoubtedly certain, and the doctrine proposing it infallibly true. It is an p. 302observable circumstance in the propagation of Christian Religion, that though God made choice at first of persons generally of mean rank and condition in the world to be Preachers of the Gospel, God thereby making it appear that our faith did not stand in the wisdom of men, but in the power of God, and therefore chose the weak things of the world to confound 1 Cor. 2. 5. 1 Cor. 1. 27.1 Cor 2:51 Cor 1:27the strong; yet soon af…er the Gospel was preached abroad in the world, we finde persons of great place and reputation, of great parts and abilities engaged in the profession of the Christian faith. In the History of the Acts we read of Sergius a Proconsul, of Dionysius the Areopagite converted to the faith, and in the following ages of the Church many persons of great esteem for their excellent learning and abilities; such was Iustin Martyr, one who before he became a Christian, was conversant with all sects of Philosophers, Stoicks, Peripateticks, Pythagoreans, and at last was a professed Platonist till he was converted from Plato to Christ, and then found that true which he speaks of in his Dialogue with Trypho, that after all his enquiries into Philosophy, speaking of the doctrine of Christ, foreign, I found this at last to be the only sure Dialog. cum Tryph. p. 125. ed. Par.and profitable Philosophy. And when Trypho after derides him as a man of very easie faith, who would leave the doctrine of Plato for that of Christ, (for it seems by him the Iews then had a more favourable opinion of the state of Platonists then Christians) Iustin is so far from being moved with such reproaches, that he tells him he would undertake to demonstrate to him foreign that the Christians did not give credit to empty fables, and unprovable assertions, but to such a doctrine as was full of a Divine spirit and power, and flourished with grace: The proving of which is the subject of that discourse. At Alexandria we meet with a succession of excellent persons, all which were not only embracers themselves, but defenders of the Christian faith; for setting aside there Abilius, Iustus, Cerdo, Eumenes, Marcus, Celadion, Agrippinus, Iulianus, Demetrius and others who flourished about the second Century, I shall only fix on those persons who were famous p. 303enquirers after truth and noted for excellency in Heathen learning; yet these persons after all their inquiries found nothing to fix on but the Christian faith, and valued no other discovery of truth in comparison with that. Such was Pantaenus, who as Eusebius tells us, was an excellent Stoick before he became a Christian, and was after so eminent a one, that in imitation of the Apostles he wen… into India to convert the inhabitants to the Christian faith, and at his return was made Rector of the School at Alexandria; which as the same author tells us, was much frequented by such who were Hist. Eccl. l. 5. c. 10.Sir 50:5foreign, well skild in humane as well as Divine learning. How excellent Pantaenus was in Euseb. l. 6. c. 20.humane learning may appear in that Origen and Hierome both make his example their plea for the studying of it. After him succeeded Clemens Alexandrinus, Pantaenus his Schollar, a person of great depth of learning and exquisitly skild in all Heathen Antiquities, as appears by his remaining writings. The Learning of Origen is sufficiently known, which was in such great reputation in his own time, that not only Christians Hist. l. 6. cap. 18.but Philosophers flocked to his Lectures at Alexandria as Eusebius tells us, wherein he read the Mathematicks, and other parts of Philosophy as well as the Scriptures; and the same author informs us that the Philosophers did dedicate their books to him, and sometimes chose him as arbitrator between them in matters of dispute; and Porphyrie himself in his books against the Christians vouchsafed a high encomium of Origen for his excellent learning. In Origens time Heraclas a Presbyter of Alexandria for five years together frequented the Schools of the Philosophers, and put on the Philosophick pallium, foreign, and E…seb. l. 6. cap. 20.was very conversant in the books of the Grecian Learning. Besides these we read of Pierius and Achillas two Presbyters of Alexandria who were foreign Hist. Eccles. l. 6. c. 35.Sir 50:6as Nicephorus Callistus speaks, persons well skild in the Grecian learning and Philosophy. If from Alexandria we go to Caesarea, there we not only meet with a School of learning among the Christians, but with persons very eminent in all kinds of learning; such were the famous Pamphilus and Eusebius so great an admirer of him, that p. 304ever since he is called Eusebius Pamphili. At Antioch was foreign, as Nicephorus Lib. 6. c. 35.speaks, a person versed in all kind of ingenuous literature. Anatclius Bishop of Laodicea one versed in Geometry, Astronomy, and all kind of Philosophy as well as in the doctrine of Lib. 6 c. 36.Christ. Thus we see how in those early dayes of the Greek Church what excellent persons many of those were who were zealous Professors of Christianity; and concerning those of the Latin Church, I shall only mention that speech of St. Austin who was himself an instance of the same nature and a star of the first magnitude among them. Nonne aspicimus quanto auro & argento & v…ste s…ffarcinatus exierit de A…g. de doctr. Christiana. l. 2. cap. 40.Aegypto Cyprian…s Doctor suavissimus & Martyr beatissimus? quanto Lactantius? quanto Victorinus, Optatus, Hilarius? ut de vivis taceam: quanto innumerabiles Graeci? quod prior ipse fidelissimus Dei servus Moses fecerat, de quo Scriptum est, quod eruditus fuerit omni sapientia Aegyptiorum. To whose catalogue of learned persons, among the Latin Christians Tertullian, Arnobius and several others may be deservedly added. But as St. Austin there well observes, though the Israclites went rich out of Aegypt, yet it was their eating the Passover which saved them from destruction; so though these were accomplished with those perfections and riches of the soul, the ornaments of learning, yet it was their eating the true Passover which was Christ, by their adhering to his doctrine, was that which would be of more advantage to them, then all their accomplishments would be. Now then since in the first ages of the Christian Church, we find not only innumerable multitudes of persons of great integrity and sobriety in their lives embracing the doctrine of Christ, but so many persons that were curious enquirers after the truth of things, we can certainly have no reason to distrust such a Testimony which was received in so unanimous a manner by persons as able to judge of the truth of things, and as fearful of being deceived in reference to them as any now in the world can be.

2. As this testimony was received by persons in…uisitive after the truth of things, so the doctrine conveyed by it was a Sect. 19.matter of the highest moment in the world: and therefore we p. 305cannot conceive but persons ordinarily inquisitive about other things would be more then ordinarily so about this, because their eternal welfare and happiness did depend upon it. All persons that are truly religious, must at least be allowed to be persons very inquisitive after the state and condition of their souls when they shall be dislodged from their bodyes. And if we do but grant this, can we in any reason think that such a multitude of persons in so many ages should continue venturing their souls upon a Testimony which they had no assurance of the truth of? And that none of all these persons though men otherwise rational and judicious, should be able to discover the falsity of that doctrine they went upon, if at least any upon consideration of it can imagine it to be so? It is not reconcileable with the general presumption of humane nature concerning Divine providence and the care God takes of the welfare of men, to suffer so many persons who sincerely desire to serve God in the way which is most pleasing to him, to go on in such a continual delusion, and never have it at all discovered to them. If all then who have believed the doctrine of Christ to be the only way to salvation have been deceived, either we must deny altogether a Divine Providence, or say the Devil hath more power to deceive men then God to direct them, which is worse then the former, or else assert that there are no such things at all as either God or Devils, but that all things come to pass by chance and fortune; and if so, it is still more inexplicable why such multitudes of rational and serious men, and the most inquisitive part of the world as to such things should all be so possessed with the truth and certainty of these things; and the more profane, wicked, and ignorant any persons are, the more prone they are to mock and deride them. If such men then see more into truth and reason then the sober and judicious part of mankind, let us bid adieu to humanity and adore the brutes, since we admire their judgement most who come the nearest to them.

3. The multitude of these persons thus consenting in this Testimony, could have no other engagement to this consent, but only their firm perswasion of the truth of the doctrine conveyed by it; because those who unanimously agree in this thing are such persons whose other designs and interests in this world, p. 306differ as much as any mens do. If it had been only a consent of Iews, there might have been some probable pretence to have suspected a matter of interest in it; but as to this thing, we find the Iews divided among themselves about it; and the stiffest denyers of the truth of it, do yet inviolably preserve those sacred records among them, from which the truth of the doctrine of Christ may be undoubtedly proved. Had the Christian Religion been enforced upon the world by the Roman Emperours at the time of its first promulgation, there would have been some suspicion of particular design in it; but it came with no other strength but the evidence of its own truth; yet it found sudden and strange entertainment among persons of all Nations and degrees of men. In a short time it had eaten into the heart of the Roman Empire, and made so large a spread therein, that it made Tertullian say, Hesterni sumus, & vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castraipsa, tribus, decurias, …polog. …p. 36.palatium, senatum, forum; sola vobis relinquimus Templa. We have but newly appeared, saith he, & yet we have filled all places with our company but only your Temples; and before speaking of the Heathens, Obsessam vociferantur civitatem, in agris, in castellis, in insulis Christianos, omnem sexum, aetatem, conditionem, etiam dignitatem transgredi ad hoc nomen …pol. c. 3.quasi detrimento moerent. All sorts and conditions of men in all places, were suddenly become Christians. What common tye could there be now to unite all these persons together, if we set aside the undoubted truth and certainty of the doctrine of Christ which was first preached to them by such who were eye-witnesses of Christs actions, and had left sacred records behind them, containing the substance of the doctrine of Christ and those admirable instructions which were their only certain guides in the way to heaven?

4. Because many persons do joyn in this consent with true Christians, who yet could heartily with that the doctrine of Christianity were not true. Such are all those persons who are sensual in their lives, and walk not according to the rules of the Gospel, yet dare not question or deny the truth of it. Such who could heartily wish there were no future state, nor judgement to come, that they might indulge themselves in p. 307this world without fear of another; yet their consciences are so far convinced of, and awed by the truth of these things, that they raise many perplexities and anxieties in their minds which they would most willingly be rid of; which they can never throughly be, till instead of having the name of Christians, they come to live the life of Christians, and become experimentally acquainted with the truth and power of Religion. And withall we find that the more men have been acquainted with the practice of Christianity, the greater evidence they have had of the truth of it, and been more fully and rationally perswaded of it. To such I grant there are such powerful evidences of the truth of the doctrine of Christ by the effectual workings of the Spirit of God upon their souls, that all other arguments, as to their own satisfaction, may fall short of these. As to which, those verses of the Poet Dantes, rendred into Latine by F. S. are very pertinent and significant; for when he had introduced the Apostle Peter asking him what it was which his faith was founded on, he answers,

Deinde exivit ex luce profundâ

Quae illic splendebat pretiosa gemma

Super quam omnis virtus fundatur.

i. e. That God was pleased by immediate revelation of himself, to discover that divine truth to the world whereon our faith doth stand as on its sure foundation; but when the Apostle goes on to enquire how he knew this came at first from God, his answer to that is,

larga pluvia

Spiritûs Sancti, quae est diffusa

Super veteres & super novas membranas,

Est syllogismus ille qui eam mihi conclusit

Ad…ò acutè, ut prae illâ demonstratione

Omnis demonstratio alia mihi videatur obtusa.

i. e. That the Spirit of God doth so fully discover its self both in the Old and New Testament, that all other arguments are p. 308but dull and heavy if compared with this. It is true they are so to a truly inlightened conscience which discovers so much beauty and glory in the Scriptures, that they ravish the soul, although it be unable to give so full an account of this unto others who want the eyes to see that beauty with, which a heart truly gracious hath. We see ordinarily in the world, that the attraction of beauty is an unaccountable thing; and one may discern that which ravisheth him, which another looks on as mean and ordinary; and why may it not be much more thus in divine objects which want spiritual eyes to discover them? Therefore I grant that good men enjoy that satisfaction to their own Consciences, as to the truth of the Doctrine of Christ, which others cannot attain to; but yet I say, that such do likewise see the most strong, rational, and convincing evidence which doth induce them to believe; which evidence is then most convincing, when it is seconded by the peculiar energy of the Spirit of God upon the souls of true Believers. But yet we see that the power and force of the truth of these things may be so great, even upon such minds which are not yet moulded into the fashion of true goodness, that it may awe with its light and clearness, where it doth not soften and alter by its heat and influence. Now whence can it be that such convictions should stick so fast in the minds of those who would fain pull out those pier…ing arrows, but that there is a greater power in them then they are mnsters of, and they cannot stand against the force whereby they come upon them; nor find any salve to cure the wounds which are made within them, but by those weapons which were the causes of them? And therefore when wicked persons under conflicts of conscience, cannot ease themselves by direct Atheism, or finding reasons to cast off such convictions by discerning any invalidity in the Testimony whereon the truth of these things depends, it is a certain argument that there is abundant truth in that Testimony, when men would fain perswade themselves to believe the contrary, and yet cannot.

5. The truth of this consent appears, from the unanimity of it among those persons who have yet strangely differed from each other in many controversies in Religion. We see thereby this unanimity is no forced or designed thing, because we see p. 309the persons agreeing in this, do very much disagree from each other in other things. And the same grounds and reasons whereon they disagree as to other things, would have held as to these too, were there not greater evidence of the certainty of these things then of those they fall out about. It hath not yet become a question among those who differ so much about the sense of Scripture, whether the Scripture its self be the Word of God, although the very accounts on which we are to believe it to be so, hath been the subject of no mean Controversies. All the divided parts of the Christian world do yet fully agree in the matters of fact, viz. that there was such a person as Iesus Christ, and that he did many great miracles, that he dyed on the Cross at Jerusalem, and rose again from the dead; now these contain the great foundations of Christian faith; and therefore the multitude of other controversies in the world ought to be so far from weakning our faith, as to the truth of the doctrine of Christ (which men of weak judgements and Atheistical spirits pre…end) that it ought to be a strong confirmation of it, when we see persons which so peevishly quarrel with each other about some inferiour and less weighty parts of Religion, do yet unanimously consent in the principal foundations of Christian faith, and such whereon the necessity of faith and obedience, as the way to salvation, doth more immediately depend. And this may be one great reason why the infinitely wise God may suffer such lamentable contentions and divisions to be in the Christian world, that thereby inquisitive persons may see that if Religion had been a meer design of some few politick persons, the quarrelsom world (where it is not held in by force) would never have consented so long in the owning such common principles which all the other controversies are built upon. And although it be continually seen that in divided parties, one is apt to run from any thing which is received by the other, and men generally think they can never run far enough from them whose errours they have discovered, that yet this principle hath not carryed any considerable party of the Christian world (out of their indignation against those great corruptions which have crept into the world under a pretence of Religion) to the disowning the foundation of p. 310Christian Faith, must be …artly imputed to the signal hand of divine providence, and partly to those strong …vidences which there are of the truth of that Testimony which conveyes to u… the foundations of Christian Faith. Thus we see now, how great and uncontrouled this consent is, as to the matters of fact delivered down from the eye-witnesses of them, concerning the actions and miracles of our blessed Saviour (which are contained in the Scriptures as authentical records of them) and what a sure foundation there is for a firm assent to the truth of the things from so universal and uninterrupted a tradition.

Thus far we have now manifested the necessity of the miracles Sect. 20.of Christ, in order to the propagation of Christianity in the world, from the consideration of the persons who were to propagate it in the world; the next thing we are to consid…r, is, the admirable success which the Gospel met with in the world upon its being preached to it: Of wh…ch no rational account can be given, unless the actions and miracles of our Saviour were most undoubtedly true. That the Gospel of Christ had very strange and wonderful success upon its first preaching, hath been partly discovered already, and is withall so plain from the long continuance of it in these European parts, that none any wayes conversant in the history of former ages, can have any ground to question it. But that this strange and admirable success of the doctrine of Christ should be an evidence of the Truth of it, and the miracles wrought in confirmation of it, will appear from these two considerations. 1. That the doctrine its self was so directly contrary to the general inclinations of the world. 2. That the propagation of it was so much opposed by all worldly power.

1. That the doctrine its self was so opposite to the general inclinations of the world. The doctrine may be considered either as to its credenda, or matters of faith, or as to its agenda, or matters of life and practice; both these were contrary to the inclinations of the world; the former seemed hard and incredible, the latter harsh and impossible.

1. The matters of faith which were to be believed by the world, were not such things which we may imagine the p. 311vulgar sort of men would be very forward to run after, nor very greedy to imbrace. 1. Because contrary to the principles of their education, and the Religion they were brought up in 1.the generality of mankind is very tenacious of those principles and prejudices which are sucked in in the time of Infancy. There are some Religions one would think it were impossible that any rational men should believe them, but only on this account because they are bred up under them. It is a very great advantage any Religion hath against another, that it comes to speak first, and thereby insinuates such an apprehension of its self to the mind, that it is very hard removing it afterwards. The understanding seems to be of the nature of those things which are communis juris, and therefore primi sunt possidentis; when an opinion hath once got possession of the mind, it usually keeps out whatever comes to disturb it. Now we cannot otherwise conceive but all those persons who had been bred up under Paganism and the most gross Idolatry, must needs have a very potent prejudice against such a doctrine which was wholly irreconcileable with that Religion which they had been devoted to. Now the stronger the prejudice is which is conveyed into mens minds by the force of education, the greater strength and power must there needs be in the Gospel of Christ, which did so easily demolish these strong holds, and captivate the understandings of men to the obedience of Christ. To which purpose Arnobius excellently speaks in these words to the Heathens; Sed non creditis gesta haec. Sed qui ea conspicati sunt fieri & sub oculis suis viderunt agi, testes optimi certissimique auctores, Arnob. …. gentes l. ….& crediderunt haec ipsi, & credenda posteris nobis haud exilibus cum approbationibus tradiderunt. Quinam isti fortasse quaeritis? gentes, populi, nationes, & incredulum illud genus humanum. Quod nisi aperta res esset, & luce ipsa quemadmodum dicitur clarior, nunquam rebus hujusmodi credulitatis suae commodarent assensum. An nunquid dicemus illius temporis homines usque adeò fuisse vanos, mendaces, stolidos, brutos, ut quae nunquam viderant vidisse se fingerent? & quae facta omninò non erant falsis proderent testimoniis aut puerili assertione sirmarent? Cumque possent vobiscum & unanimiter vivere, & inoffensas ducere conjunctiones, gratuita susciperent p. 312odia & execrabili haberentur in nomine? Quod si falsa ut dicit is historia illa rerum est, unde tam brevi tempore totus mundus ista religione complet us est? Aut in unam coire qui potuërunt mentem gentes regionibus dissi…ae, ventis coelique convexionibus dimotae? Asseverationibus illectae sunt nudis, inductae in spes cassas, & in pericula capitis immittere se sponte temeraria desperatione voluërunt, cum nihil tale vidissent quod eas in hos cult us novitatis suae possit excitare miraculo. Imo quia haec omnia ab ipso cernebant geri & ab ejus praeconibus qui per orbem totum missi beneficia patris & munera sanandis animis hominibusque portabant, veritatis ipsius vi victae, & dedërunt se Deo, nec in magnis posuëre despendiis membra vobis projicere, & viscera sua lanianda praebere. The substance of whose discourse is, that it is impossible to suppose so many persons of so many Nations to be so far besotted and infatuated, as not only to believe a Religion to be true which was contrary to that they were educated in, but to venture their lives as well as estates upon it, had it not been discovered to them in a most certain and infallible way by such who had been eye-witnesses of the actions and miracles of Christ and his Apostles. And as he elsewhere speaks, Vel haec saltem C. gentes lib. 2 p. 44.fidem vobis faciant argumenta credendi quod jam peromnes terras in tam brevi tempore & parvo immensi nominis hujus sacramenta diffusa sunt; quod nulla jam natio est tam barbari moris, & mansuetudinem nesciens, quae non ejus amore versa molliverit asperitatem suam, & in placidos sensus assumpt â tranquillitate migraverit; quod tam magnis ingeniis praediti Oratores, Grammatici, Rhetores, Consulti juris ac Medici, Philosophiae etiam secreta rimantes, magisteria haec expetunt, spretis quibus paulò ante sidebant, &c. Will not this perswade the world what firm foundations the faith of Christans stands on, when in so short a time it is spread over all parts of the world? that by it the most inhumane and barbarous Nations are softned into more then civility? That men of the greatest wits and parts, Orators, Grammarians, Rhetoricians, Lawyers, Physitians, Philosophers, who not? have for saken then former sentiments, and adhered to the doctrine of Christ. Now, I say, if the power of education be so strong upon the minds of men to perswade them of the truth of the Religion p. 313they are bred up under (which Atheistically disposed persons make so much advantage of) this is so far from weakning the truth of Christianity, that it proves a great confirmation of it, because it obtained so much upon its first Preaching in the world, notwithstanding the highest prejudices from education were against it. If then men be so prone to believe that to be most true which they have been educated under, it must argue a more then ordinary evidence and power in that religion which unsettles so much the principles of education, as to make men not only question the truth of them but to renounce them, and embrace a religion contrary to them.

Especially when we withall consider what strong-holds these principles of education were backed with among the Sect. 21.Heathens, when the doctrine of Christ was first divulged among them, i. e. what plausible pretences they had of continuing in the religion which they were brought up in, and why they should not exchange it for Christianity; and those were.

1. The pretended antiquity of their religion above the Christian; the main thing pleaded against the Christians was Tertul. ad Nat. l. 1. cap. 10. Symmach. cp. l. 10. ep. 61. Liban. oral. de Templis.divortium ab institutis majorum, that they thought themselves wiser then their fore-fathers; and Symmachus, Libanius and others plead this most in behalf of Paganisme; servanda est tot seculis fides, & sequendi sunt nobis parentes qui secuti sunt feliciter suos; their religion pleaded prescription against any other, and they were resolved to sollow the steps of their ancestors wherein they thought themselves happy and secure. Caecilius in Minutius Felix first argues much against dogmatizing in religion, but withall sayes it Minul. F… lix. p. 6.most becomes a lover of truth, majorum excipere disciplinam, religiones tradit as colere, Deos quos à parentibus ante imbutus es timere; nec de numinibus ferre sententiam sed prioribus credere. So Arnobius tells us the main thing objected against Arnob. …. gent. l. 2. pag. 90.the Christians was novellam esse religionem nostram, & ante dies natam propemodum paucos, n…que vos potuisse antiquam & patriam linquere, & in barbaros ritus peregrinosque traduci. And Cotta in Tully long before, laid this down as the main principle of Pagan religion, majoribus nostris etiam nulla p. 314De nat. Deorum l. 3.ratione reddita credere, to believe the tradition of our Fathers although there be no evidence in reason for it: And after he hath discovered the vanity of the Stoical arguments about religion, concludes with this as the only thing he resolved his religion into, mihi unum satis erit, majores nostros it a tradidisse, It is enough for me that it comes by tradition from our fore-fathers. Lactantius fully sets forth the manner of Lactant. de orig. error. l. 2. c. 6.pleading used by the Heathens against the Christians in the point of antiquity. Hae sunt religiones, quas sibi à majoribus suis traditas, pertinacissime tueri ac defendere persiverant; nec considerant quales sint, sed ex hoc probat as atque veras esse confidunt, quod eas veteres tradider…nt; tantaque est auctoritas vetustatis, ut inquircre in eam scelus esse dicatur. The English is, they accounted tradition infallible, and knew no other way whereby to find the truth of religion but by its conveyance from their fore-fathers. How like herein do they speak to those who contend for the corruptions crept into the Christian Church? who make use of the same pretences for them; viz. that they were delivered down from the Fathers; tantaque est auctoritas vetustatis, ut inquirere in eam scelus esse dicatur; who are we who will see further then Antiquity? But it is no wonder if Antiquity be accompanied with dimness of sight; and so it was undoubtedly as to the Pagan world, and as to the Christian too, when such a mixture of Heathenism came into it. And the very same arguments by which the pleaders for Christianity did justifie the truth of their religion, notwithstanding this pretended antiquity, will with equal force hold for a reformation of such inveterate abuses which under a pretence of antiquity have crept into the Christian Church. Nullus pudor est ad Ambros. ep. c. Symmach.meliora transire, saith Ambrose in his answer to Symmachus, what shame is it to grow better? Quid facies? saith Lactantius, majores ne potius an rationem sequeris? Sirationem mavis, De orig. err. l. 2. c. 6.discedere te necesse est ab institutis & auctoritate majorum: quoniam id solum rectum est, quod ratio praescribit. Sin autem …ietas majores sequi suadet: sateris igitur & stultos illos esse qui excogitatis contra rationem religionibus servierint; & te ineptum qui id colas quod falsum esse conviceris. Where reason and meer authority of forefathers stand in p. 315competition, he is more a child then a man that knows not on which side to give his suffrage. But with the greatest strength and clearest reason Arnobius speaks in this case. C. gent. l. 2.Itaque cum nobis intenditis aversionem à religione priorum, causam convenit ut inspiciat is, non sactum, nec quid reliquerimus opponere, sed secuti quid simus potissimum contueri. When you charge us, saith he, that we are revolted from the religion of our forefathers, you ought not presently to condemn the fact but to examine the reasons of it; neither ought you so much to look at what we have left, as what it is we have embraced. Nam simutare sententiam culpa est ulla vel crimen, & i veteribus institutis in alias res novas voluntatesque migrare, criminatio ista & vos spectat, qui totics vitam consuetudinem que mutastis; qui in mores alios, atque alios ritus priorum condemnatione transistis. If meer departing from the religion of our ancestors be the great sault, all those who own themselves to be Christians, were themselves guilty of it when they revolted from Heathenism. If it be here said that the case is different, because there was sufficient reason for it, which there is not as to the corruptions of the Christian Church; if so, then all the dispute is taken off from the matter of fact, or the revolt, to the causes inducing to it; and if the Protestant be not able as to the causes of our separation from Rome to manifest that they were sufficient, let him then be triumphed over by the Romanist, and not before. I affert then and that with much assurance of mind, that the principles of the Reformation are justifiable upon the same grounds of reason, which the embracing Christianity was, when men of Heathens became Christians; and that the arguments made use of by the Romanists against our separation from them, are such as would have justified a Pagan Philosopher in not embracing Christianity. For if it be unlawful for any party of men to divide from others in a matter of religion which pretends antiquity and universality, it had been unlawful for a Philosopher to have deserted Paganism, as well as for a Protest…nt to depart from Rome. For according to the principles of the Romanists, the judgement in the cause of the separation and of the truth of religion lies in that party from which we depart; if we do now but apply this to p. 316the old Roman Senate or Emperors in the case of Christian religion and dividing from Heathen worship, we shall quickly see how easie a matter it will be to make Christianity its self a Schism, and the doctrine of Christ the greatest here sie. But as strong as those pretences were then, or have been since, the power of the doctrine of Christ hath been so great, as to conquer them, and thereby to manifest that it was of God, when such potent prejudices were not able to withstand it. Of which Antiquity is the first.

2. The large and universal spread of Pagan religion, when Christianity came into the world; there was never so great Catholicism as in Heathen worship, when the Apostles first appeared in the Gentile world. Inde adeo per universa imperia, provincias, oppida, videmus singulos sacrorum ritus Minut. i… Octavio. pag. 6.gentiles babere, & Dcos colere municipes, saith Caecilius in Minutius Felix. The great charge against the Christians was Novellism, that they brought in a strange and unheard of religion. The common Question was, Where was your religion before Iesus of Nazareth, as it hath been since, Where was your religion before Luther? and the same answer which served then, will stand unmovable now, there where no other religion is, in the Word of God. For this was the weapon whereby the Primitive Christians defended themselves against the assaults of Paganism, and the evidences they brought that the doctrine preached by them and contained in the Scriptures was originally from God, were the only means of overthrowing Paganism, notwithstanding its pretended universality.

3. Settlement by Laws of Heathen worship. This was so much pretended and pleaded for, that as far as we can finde by the history of the Primitive Church, the pretence on which the Christians suffered, was sedition and opposing the established Laws. The Christians were reckoned inter illicitas factiones, as appears by Tertullian, among unlawful corporations; the Apolo. c. 38.Politicians and Statesmen were all for preserving the Laws; they troubled not themselves much about any religion; but only that which was settled by Law, they sought to uphold, because the acting contrary to it might bring some disturbance to the civil state. There were several Laws p. 317which the Christians were then brought under, and condemned for the breach of. 1. The Law against hetaeriae, or conventicles as they were pleased frequently to stile the meeting of Christians together; thence the places where the Christians assembled for worship, were commonly called Conventicula; Observat. in Arnob. l. 4.it a appellabant loca, saith Heraldus, ubi congregabantur Christiani oraturi, & verbi divini interpretationem accepturi, ac sacras Synaxes habituri: but Elmenhorstius more shortly; Conventicula loca sunt ubi Christiani Congregati orare consucverunt. The places where the Christians did meet and pray together, were called Conventicles: in Basi…ica Siciunini ubi ritus Christiani est conventiculum, saith Histor. l. 27 Arnob. l. 4.Ammianus Marccllinus; cur immaniter conventicula dirui? saith Arnobius; qui universum populum cum ipso pariter conventiculo concremavit, as Lactantius likewise speaks. Now Lact. …. l. 5. c. 11.the reason of the name was, because the Heathens judged these assemblies of Christians to be Illegal Societies. For which we are to understand that in the time of the Roman Emperours when they grew suspicious of their own safety, they severely prohibited ail those Sodalitia, or Societies and Colledges, which were very much in use in the Roman Commonwealth, in imitation of the foreign in the Cities of Greece. These were such societies of persons, which voluntarily confederated together either for some particular design, or for preserving Love and Friendship among each other, and thence had their frequent meetings in common together. Now the more numerous these were, and the more …losely they confederated, the more jealous eye the Roman Emperors had upon them, because of some clandestine designs, which they suspected might be carried on for disturbance of the publike peace in such suspitious meetings. Thence came out many particular edicts of the Emperours against all such kinds of societies.

Now when the Christians began to be somewhat numerous, and had according to the principles of their Religion frequent Assemblies for Divine worship, and did confederate together by such Symbols, of being washed with water, and eating and drinking together (which was all the Heath…ns apprehended by their use of baptism, and the Lords Supper) p. 318the Proconsuls and other Magistrates in their several Provinces bring the Christians under these Edicts, and so punished them for the breach of the Laws. Which as appears by Pliny his Epistle to Trajan, was the only account on which L…b. 10. …p. 97.the wiser Heathens did proceed against the Christians; for we see he troubled not himself much about the truth and evidence of Christian Religion, but such persons were brought before him, and after he had interrogated them whether they were Christians, or no, several times, if they persisted, he then punished them not so much for their Religion, as for their obstinacy and contempt of authority. For so much is im…lyed in those words of his, Neque enim dubitabam, qual… cunque esset quod faterentur, pervicaciam certè, & inflexibilem obstin…tionem debere puniri: that whatever their Religion was, their obstinacy and disobedience deserved punishment. That which the Christians now pleaded for themselves, why they should not be reckoned among the factions of the people, was that which they gave in answer to Pliny, that all their fault was, Quod essent soliti stato die ante lucem convenire, carmenque Christo quasi Deo dicere secum invicem; seque sacramento non in scelus aliquod obstringere, sed ne furta, nelatrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati abnegarent. That they were wont upon their solemn days to meet together for divine worship, and to Covenant with each other only for the practice of those things which were as much for the good of mankinde as their own, viz. that they would not wrong and defraud others, as to their bodies or estates. And Tertullian approves of the Law against factions, as de providentia & modestia publica, nè civitas in partes seinderetur, as wisely intended to prevent Apolog. cap. 38.Seditions; but withall pleads, that the society of Christians could not be reckoned inter illicitas factiones; for, saith he, haec coitio Christianorum merito sane illicita si illicitis par; merito damnanda si quis de ea queritur eo titulo quo de factionibus querela est. In cujus perniciem aliquando convenimus? Hoc sumus congregati quod & dispersi; hoc universi quod & singuli; neminem laedentes, neminem contristantes; quum probi, quum boni coëunt, quum pii quum casti congregantur, non est factio dicenda sed curia. If, saith he, p. 319the societies of Christians were like others, there might be some reason to condemn them, under the head of factions: but as long as we meet together for no mans injury, that whether divided, or assembled, we are still the same, that we grieve and injure no body; when such a company of good men meet together, it is rather a Council then a faction.

2. Another Law the Christians were brought under, was, that against Innovations in Religion; thence it was laid so much to the charge of the Christians, that they did foreign, go contrary to the established Laws; as Porphyrie said of Origen, because he was a Christian, he did, Apud Euseb. l. 6. Eccl. hist. cap. 19.foreign, and when he speaks of Ammonius revolting from Christianity to Paganism, foreign, he turned to the way of life, which was agreeable to the established Laws. Now Christianity was every where looked on as a great Innovation, insomuch that the Christians were accused to be legum, morum, Tertul. Apol. c. 4.naturae inimici, as enemies to mankinde as well as the Laws, because they drew men off from that way of Religion which mankinde had generally agreed in. Thence Aemilianus the Apud Euseb. Eccl. hist. l. 7. cap. 11.Praefect of Aegypt, when he bids the Christians return to Paganism, he useth these expressions, foreign. to return to the common sense of mankinde, and to forget what was so much against it, as he supposed Christianity to be. When Paul preached at Athens, his first accusation was, that he was a prea…her of strange Deities, because he preached to them Iesus, and the resurrection. And Demctrius at Ephesus knew no such potent Acts 17. 18.Acts 17:18argument against Paul, as that his Religion destroyed the worship of Diana, whom all Asia and the world worship. 19. 27.So that the primitive Christians were then accounted the Antipodes to the whole world, on which account they were so severely dealt with; most Commonwealths observing the counsell of Mecaenas to Augustus, in Dio, to be sure to have a watchfull eye upon all Innovations in Religion, because they tend so much to the disturbance of the Civil State.

3. The Law of Sacriledge. Thence Lactantius calls their Laws, Constitutiones Sacrilegae, Quin etiam sceleratissimi p. 320homicidae contra pios jura impia condiderunt; nam & constitutiones Lactant. l. 5. cap. 11.Sacrilegae, & disputationes Iurisperitorum leguntur injustae; and as he tels us, Domitius Ulpianus had collected all those Rescripta nefaria together, which concerned the Christians; from hence it was, Christianity by Pliny, is called amentia, by Tacitus exitiabilis superstitio, by Suet…nius Plia ep. l. 10. cp. 97. Tac…. An. l. 15. Sucton. in N…. one.Superstitio nova & exitiabilis; so much did these three great men agree, in condemning the best Religion in the world for madness, and new, and detestable Superstition; the ground of the great pique was, the emnity declared by Christians against the Idolatrous Temples, and worship of the Heathens.

4. The Law against Treason; for sometimes they proceeded so high, as to accuse the Christians laesae Majestatis, and thence they are commonly called publici hostes, enemies to all civil Government. Which they infer'd from hence: Tertal. Ap. c. 27. c. 35.1. Because they would not sacrifice for the Emperors safety; Ideo committimus, saith Tertullian, in Majestatem Imperatorum, Apol. c. 29.quia illos non subjicimus rebus suis; Quia non ludimus de officio salutis eorum, qui eam non putamus in manibus esse plumbatis. The accusation for treason lay in their refusing to supplicate the Idols for the Emperors welfare. 2. Because they would not swear by the Emperors Genius. Thence Herold. in Tertul. Apol. cap. 29.Saturnius said to the Martyr, Tantum jura per genium Caesaris nostri, if he would but swear by the Genius of Caesar, he should be saved. Yet though they refused to swear by the Emperours genius, they did not refuse to testifie their Allegiance, and to swear by the Emperors safety. Sed & juramus, saith Tertullian, Sicut non per genios Caesarum, it ae Apol. c. 32.per salutem corum quae est augustior omnibus geniis. 3. Because they would not worship the Emperours as Gods; which was then grown a common custom. Non enim Deum Imperatorem dicam, vel quia mentirinescio, vel quia illum deridere non audeo, vel quia necipse se Deum volet dici si homo sit, as the same Author speaks. Nay the primitive Christians cap. 33.were very scrupulous of calling the Emperours Dominus, hoc enim Dei est cognomen, because the name Lord was an attribute of Gods, and applied as his name to him in Scripture. The reason of this Scrupulosity was not, from any p. 321question they made of the Soveraignty of Princes, or their obligation to obedience to them (which they are very free in the acknowledgement of) but from a jealousie and just suspicion that something of Divine honour might be implyed in it, when the adoration of Princes was grown a custom. Therefore Tertullian to prevent misunderstandings, saith, Dicam plane Imperatorem Dominum, sed more Communi, sed Cap. 34.quando non cogor ut Dominum Dei vice dicam. They refused not the name in a common sense, but as it implyed Divine honour.

4. Because they would not observe the publick festivals of the Emperors in the way that others did, which it seems were observed with abundance of looseness and debauchery by all sorts of persons; and as Tertullian smartly sayes, malorum Cap. 35.morum licentia piet as erit; & occasio luxuriae religio deputabitur? Debauchery is accounted a piece of loyalty, and intemperance a part of religion. Which made the Christians rather hazard the reputation of their loyalty, then bear a part in so much rudeness as was then used, and thence they abhorred all the solemn spectacles of the Romans; nihil est nobis, saith the same author, dictu, visu, auditu, cum insania Circi, cum impudicitia Theatri, cum atrocitate arenae, cum Cap. 38.Xysti vanitate. They had nothing to do either with the madness of the Cirque, or the immodesty of the Theatre, or the cruelty of the Amphitheatre, or the vanity of the publick wrestlings. We see then what a hard Province the Christians had, when so many Laws were laid as birdlime in their way to catch them, that it was impossible for them to profess themselves Christians and not run into a Praemunire by their Laws. And therefore it cannot be conceived that many out of affectation of novelty should then declare themselves Christians, when so great hazards were run upon the professing of it. Few soft-spirited men, and lovers of their own ease, but would have found some fine distinctions and nice evasions to have reconciled themselves to the publick Laws by such things which the Primitive Christians so unaenimously refused, when tending to prophaness or Idolatry. And from this discourse we cannot but conclude with the Apostle Paul, that the weapons whereby the Ap…stles and p. 322Primitive Christians encountered the Heathen world, were not 2 Cor. 10. 4, 5.2 Cor 10:42 Cor 10:5fleshly or weak, but exceeding strong and powerfull, in that they obtained so great a conquest over the imaginations and carnal reasonings of men (which were their strong holds they secured themselves in) as to make them readily to forsake their Heathen worship, and become chearful servants to Christ. Thus we see the power of the doctrine of Christ which prevailed over the principles of education, though backt with pretended antiquity, universality, and establishment by civil Laws.

But this will further appear if we consider that not only the matters of faith were contrary to the principles of education, Sect. 22. 2.but because many of them seemed incredible to mens natural reason; that we cannot think persons would be over forward to believe such things. Every one being so ready to take any advantage against a religion which did so little flatter corrupt nature either as to its power or capacity; in so much that those who preached this doctrine, declared openly to the world, that such persons who would judge of the Christian doctrine, by such principles which meer natural reason did proceed upon (such one I suppose it is whom the Apostle calls foreign one that owned nothing but 3 Cor. 2. 14.natural reason whereby to judge of Divine truths) could not entertain matters of faith or of Divine revelation, because such things would seem but folly to him that owned no higher principle then Philosophy, or that did not believe any Divine inspiration; neither can such a one know them, because a Divine revelation is the only way to come to a through understanding of them: and a person who doth not believe such a Divine revelation, it is impossible he should be a competent judge of the truth of the doctrine of Christ. So that the only ground of receiving the doctrine of the Gospel is upon a Divine revelation, that God himself by his Son and his Apostles hath revealed these deep mysteries to the world, on which account it is we are bound to receive them, although they go beyond our reach and comprehension. But we see generally in the Heathen world how few of those did believe the doctrine of Christ in comparison, who were the great admirers of the Philosophy and way of learning which p. 323was then cryed up: the reason was, because Christianity not only contained far deeper mysteries then any they were acquainted with, but delivered them in such a way of authority, commanding them to believe the doctrine they preached on the account of the Divine authority of the revealers of it. Such a way of proposal of doctrines to the world the Philosophy of the Greeks was unacquainted with, which on that account they derided as not being suited to the exact method which their sciences proceeded in. No doubt had the Apostles come among the Greeks foreign with a great deal of pomp and ostentation, and had fed mens curiositi…s with vain and unnecessary speculations, they might have had as many followers among the Greeks for their sakes, as Christ had among the Iews for the sake of the loaves. But the matters of the Gospel being more of inward worth and moment, then of outward pomp and shew, the vain and empty Greeks presently finde a quarrel with the manner of proposing them; that they came not in a way of clear demonstr…tion, but stood so much upon faith as soon as it were delivered. Thence Celsus and Galen think they have reason enough to reject the Laws of Moses and Christ, because Celsus calls them foreign, Galen Christianity foreign, Orig. l. 1. c. Cels. Gal. de d ffer. puls. lib. 2. c. 4.that they were such doctrines which require faith and obedience without giving mens reason an account of the things commanded. As though the authority of a Legislator sufficiently manifested, were not enough to enforce a Law, unless a sufficient account were given of the thing required to the purblind reason of every individual person acted by passions and private interests, as to the justice and equity of it. And so the primary obligation on mans part to faith and obedience, must arise not from the evidence of Divine authority, but of the thing it self which is revealed, to the most partial judgement of every one to whom it is proposed. Which those who know how short the stock of reason is at the best in men, and how easily that which is, is fashioned and moulded according to pr…judices and interests already entertained, will look upon only as a design to comply with the carnal desires of men, in that thereby none shall be bound to go any further, then this blind and corrupted guide shall lead them. Now these p. 324being the terms on which the Gospel of Christ must have expected entertainment in the Gentile world, how impossible l…ad it been ever to have sound any success among men, had there not been sufficient evidence given by a power of miracles, that however strange and incredible the doctrine might seem, yet it was to be believed because there was sufficient means to convince men that it was of Divine revelation.

Neither were the matters of saith only contrary to the Sect. 23.inclinations of the world, but so were the precepts of life or those things in Christianity which concerned practice. There are two things which are the main scope and design of Christianity in reference to mens lives, to take them off from their sins, and from the world; and of all things these are they which mens hearts are so bewitched with. Now the precepts of the Gospel are such which require the greatest Matt…. 58. 16. 24. Tit. 2. 12.Titus 2:12purity of heart and life, which call upon men to deny themselves, and all ungodliness, and worldly lusts, and to live soberly, and righteously, and godly in this present world; that, all that name the name of Christ must depart from iniquity; that, 2 Tim. 2. 19. 2 Cor. 7. 1.2 Tim 2:192 Cor 7:1all true Christians must be cleansed from all filthiness of flesh and spirit, and must perfect holiness in the fear of God. And the Gospel enforceth these precepts of holiness with the most terrible denunciations of the wrath of God on those who disobey them; that, the Lord Iesus Christ shall be revealed from 2 Thes. 1. 7, 8.2 Thess 1:72 Thess 1:8heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of Iesus Christ. That, the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who Rom. 1. 18.Rom 1:18hold the truth in unrighteousness. That, no persons who live in the habitual practice of any known sin, shall inherit the 1 Cor. 6. 9, 10. Gal. 420. Eph. 5. 5, 6.1 Cor 6:91 Cor 6:10Eph 5:5Eph 5:6Kingdom of God. That, no man should deceive them with vain words, for because of these things comes the wrath of God upon the children of disobedience; that men do but vainly flatter themselves when they seek to reconcile unholy lives with the hopes of future happiness; for without holiness, no man shall see the Lord. And then in reference to the things Heb. 12. 34.Heb 12:34of this present life which men busie themselves so much about, the Gospel declares that, they who love this world, the love of the Father is not in them; that, the friendship of this world p. 325… Joh. 2. 14.John 2:14is enmity with God; and whosoever will be a friend of the James 4. 4. Col. 3. 1, 2. Phil. 3. 20. Mat. 6. 20. 2 Cor. 4. 18.Jas 4:4Col 3:1Col 3:2Phil 3:20Matt 6:202 Cor 4:18world, is an enemy to God: That, Christians must not set their affections on earth, but on things in heaven; That, the conversation of true Christians is in heaven. That, we ought not to lay up our treasure on earth, but in heaven; That, we must not look at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. Now the whole design of the doctrine of Christ being to perswade men to lead a holy and heavenly life while they are in this world, and thereby to be made meet to be partakers of the inheritance with the Saints in Col. 1. 12.Col 1:12light, can we think so many men whose hearts were wedded to sin and the world, could so suddenly be brought off from both without a divine power accompanying that doctrine which was preached to them? And therefore the Apostle saith, foreign, I am not ashamed Rom. 1. 16.Rom 1:16of the Gospel of Christ; i. e. though the Gospel of Christ be the only true mysterie, yet I do not by it as the Heathens are wont to do with their famous Eleusinian mysteries which were kept so secret by all the mystae and foreign; but, saith he, I know no reason I have to be ashamed of any thing in the Gospel, that I should labour its concealment to advance its veneration; but the more publike the Gospel is, the more it manifests its power; for through it God is pleased mightily to work in order to the salvation both of Iew and Gentile. And of all the success of the Gospel, that upon the hearts and lives of men deserves the greatest consideration.

The great efficacy and power of the Gospel was abundantly seen in that great alteration which it wrought in all those who were the hearty imbracers of it. The Philosophers did very frequently and deservedly complain of the great inefficacy of all their moral precepts upon the minds of men, and that by all their instructions, politiora non meliora, ingenia fiunt, men improved more in knowledge then goodness; but now Christianity not only enforced duties on men with greater power and authority: For the Scriptures do, as Saint Austin speaks, Non tanquam ex Philosophorum concertationibus strepere, sed tanquam ex oraculis & Dei nubibus intonare, August. de Civit. Dei, l. 2. c. 19.not make some obstreperous clamours, like those tinkling p. 326Cymbals the Philosophers, but awe the souls of men with the majesty of that God from whom they came. Neither was it only a great and empty sound which was heard in the preaching of the Gospel, but when God thundred therein, he broke down the stately Cedars, and shook the Wilderness, and made the Hinds to Calve, (as it is said of Thunder, called the voice Psalm 29. 5, 8, 9.Ps 29:5Ps 29:8Ps 29:9of the Lord in Scripture) he humbled the pride of men, unsettled the Gentile world from its former foundations, and wrought great alterations on all those who hearkened to it. The whose design of the Gospel is couched in those words which Saint Paul tells us were spoken to him by Christ himself, when he appointed him to be an Apostle, to open mens Act. 26. 18.Acts 26:18eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which were sanctified by faith in Christ. And the efficacy of this doctrine in order to these great …nds, was abundantly seen in the preaching of that Apostle, who was so instrumental in converting the world to piety and sobriety, as well as to the doctrine of Christ. What strange persons were the Corinthians before they became Christians! for when the Apostle had enumerated many of the vilest persons of the world, he presently adds, And such were some of you; but ye are washed, but ye are sanctified, but 1 Cor. 6. …. 10, 11.1 Cor 6ye are justified in the name of the Lord Iesus, and by the spirit of our God. The more dangerous the distemper is, the more malignant its nature, the more inveterate its continuance, the greater the efficacy of the remedy which works a cure of it. The power of grace is the more seen in conversion, the greater the sins have been before it. It is an easie matter in comparison, to remove a disease at its first onset, of what it is to cure it when it becomes Chronical. The power of the Gospel wrought upon all sorts and kinds of persons, to manifest to the world there was no distemper of mens souls so great, but there was a possibility of a remedy for it; and not only so, but pregnant and visible instances were given of the power and efficacy of it. For they themselves shew of us, saith the Apostle, what manner of entring in we had among you, and how ye turned to God from idols, to serve the living and true 1 Thes. 1. 9, 10.1 Thess 1:91 Thess 1:10God, and to wait for his son from heaven, whom he raised p. 327from the dead, even Iesus, which delivered us from the wrath to come. Now that which manifests the exceeding great power and excellency of the Gospel, was, that it not only turned men from one way of worship to another, which is a matter of no great difficulty, but that it turned men together with that, from their lusts and sensuality, to a holy and unblameable life. For being more in love with their sins then with their opinions, it must needs be a greater power which draws men from the practice of habitual sins, then that which only makes them change their opinions, or alter the way of worship they were brought up in. This is that which Origen throughout his books against Celsus triumphs in as the most signal evidence of a divine power in the doctrine of Christ, that it wrought so great an alteration on all that truly embraced it, that of vitious, debauched, and dissolute, it made them temperate, sober and religious. foreign. C. Celsum l. 2. p. 78, 85. lib. 1. p. 21.The doctrine of Christ did convert the most wicked persons who imbraced it, from all their debaucheries, to a life most suitable to nature and reason, and to the practise of all vertues. Therefore certainly the Gospel could not want that commendation among all ingenuous Moralists, that it was the most excellent instrument in the world to reform the lives of men, and to promote real goodness in it. When they could not but take notice of so many persons continually so brought off from their follies and vain conversations, to a life serious, sober, and unblameable; nay and some of the Christians were of so much integrity and goodness, that their greatest enemies were forced to say that their only fault was that they were Christians. Bonus vir Cajus Sejus, tantum quod Christianus. A very good man, only a Christian. But one would think this should have made them have a higher opinion of Christianity, when it did so suddenly make so many good men in the world. Especially when this power was so manifest on such persons who were supposed uncapable of being reformed by Philosophy, young, illiterate, and mean-spirited persons; therefore it may be justly supposed that it was not by the strength of their own reason that this alteration was wrought within them, but by that Divine power p. 328which was able to tame the most unruly, to instruct the most ignorant, to raise up the most sordid persons to such a generous temper as to slight the good things of this life, in comparison with those to come. And so remarkable was the difference of life then between those who were Christians, and those who were not, (as there is still between true Christians and meer pretenders) that Origen dares Celsus to compare them in point of morality with any other Societies in the world. Orig. c. Cels. l. 3. p. 128.foreign; For the Churches of God, which are discipled to Christ, being compared with other Societies, shine among them like lights in the world. For who can but confess, that even the worser part of the Christian Churches exceeds the best of the popular Assemblies? For, as he goes on, the Church of God which is at Athens, that is foreign, very quiet and peaceable, because it seeks to approve its sels to God; but the popular Assemby at Athens that is foreign, seditious and quarrelsom, and in nothing comparable to the Church of God there. So it is, if we compare the Churches of Corinth and Alexandria with the Assemblies of the people there. So that any candid enquirer after truth will exceedingly wonder (how such fair Islands should appear nantes in gurgite vasto, in the midst of such a Sea of wickedness as was in those Cities) how these Churches of God should be planted in such rude and prophane places. So the same Author goes on, to compare the Churches Senate with that of the Cities, the Churches Officers with theirs, and appeals to themselves, that even those among them who were most luke-warm in their office, did yet far exceed all the City Magistrates in all manner of vertues. From whence he rationally concludes, foreign; If these things be so, how can it but be most rational to adore the Divinity of Iesus, who was able to accomplish such great things. And that not upon one or two, but upon such great multitudes as were then converted to the p. 329Christian faith. We read of one Phoedon, and one Polemon brought from their debaucheries by Socrates and Xenocrates; but what are these compared with those who were turned from their sins to God by the Gospel of Christ! foreign, Orig. l. 1. p. 50.&c. The twelve Apostles were but the first fruits of that plentiful harvest of converts which followed afterwards. And although Celsus (like an Epicurean) seems to deny the possibility Orig. l. 3. p. 150.of any such thing as conversion, because customary sins become a second nature, that no punishments can reform them; Yet, saith Origen, herein he not only contradicts us Christians, but all such as were foreign, who owned any generous principles of Philosophy, and did not despair of recovering vertue, as a thing feasible by humane nature; and gives instances ad hominem, to prove the possibility of the thing from the antient Heroes, Hercules and Ulysses, from the two Philosophers, Socrates and Musonius, and the two famous converts to Philosophy, Phoedon and Polemon. But yet, saith he, these are not so much to be wondered at, that the eloquence and reason of the Philosophers should prevail on some very few persons, but that the mean and contemptible language of the Apostles, should convert such multitudes from intemperance to sobriety, from injustice to fair dealing, from cowardise to the highest constancy, yea so great as to lay down their lives for the sake of vertue; how can we but admire so divine a power as was seen in it? And therefore, saith he, we conclude, foreign That it is so far from being impossible, that it is not at all difficult for corrupt nature to be changed by the Word of God. Lactantius excellently manifests that Philosophy could never do so much good in the world as …. ac salf. sap. l. 3. c. 25.Christianity did, because that was not suited at all to common capacities, and did require so much skill in the Arts to prepare men for it, which it is impossible all should be well skilled in, which yet are as capable of being happy, as any others are. And how inefficacious the precepts of Philosophy were, appears by the Philosophers themselves, who were far from p. 330having command by them over their masterless passions, and were fain sometimes to confess that nature was too headstrong to be kept in by such weak reins as the Precepts of Philosophy were: But, saith he, what great command divine precepts have upon the souls of men, daily experience shews. Da mihi virum qui sit iracundus, maledicus, effrenatus; …ap. 26.paucissimis Dei verbis, tam placidum quam ovem reddam. Da cupidum, avarum, tenacem; jam tibi eum liberalem dabo, & pecuniam suam plenis manibus largientem. Da timidum doloris ac mortis; jam cruces, & ignes, taurum contemnet. Da libidinosum, adulterum; ganeonem; jam sobrium castum …ontinentem videbis. Da crudelem, & sanguinis appetentem, jam in veram clementiam furor ille mutabitur. Da injustum, insipientem, peccatorem, continuo & aequus & prudens, & innocens crit. In which words that elegant writer doth by a Rhetorical Scheme set out the remarkable alteration which was in any who became true Christians, that although they were passionate, covetous, fearful, lustful, cruel, unjust, vitious, yet upon their being Christians, they became mild, liberal, couragious, temperate, merciful, just and unblameable; which never any were brought to by meer Philosophy, which rather teacheth the art of concealing vices, then of healing them. But now when Christianity was so effectual in the cure of those distempers which Philosophy gave over as beyond its skill and power, when it cured them with so great success, and that not in a Paracelsian way, for them to relapse afterwards with greater violence, but it did so throughly unsettle the fomes morbi, that it should never gather to so great a head again; doth not this argue a power more then Philosophical, and that could be no less then divine power which tended so much to reform the world, and to promote true goodness in it?

Thus we have considered the contrariety of the doctrine Sect. 24.of Christ to mens natural inclinations, and yet the strange success it had in the world, which in the last place will appear yet more strange, when we add the almost continual opposition it met with from worldly power and policy. Had it been possible for a cunningly devised fable, or any meer contrivance of impostors to have prevailed in the world, when the most p. 331potent and subtile persons bent their whole wits and designs for suppressing it? Whatever it were in others, we are sure of some of the Roman Emperours, as Iulian and Dioclesian, that it was their master-design to root out and abolish Christianity; and was it only the subtilty of the Christians which made these persons give over their work in despair of accomplishing it? If the Christians were such subtile men, whence came all their enemies to agree in one common calumny, that they were a company of poor, weak, ignorant, inconsiderable men! and if they were so, how came it to pass that by all their power and wisdom they could never exterminate these persons, but as they cut them down, they grew up the faster, and multiplyed by their substraction of them! There was something then certainly peculiar in Christianity, from all other doctrines, that it not only was not advanced by any civil power, but it got ground by the opposition it met with in the world. And therefore it is an observable circumstance, that the first Christian Emperour (who acted as Emperour for Christianity) viz. Constantine (for otherwise I know what may be said for Philippus) did not appear in the world till Christianity had spread its self over most parts of the habitable world. God thereby letting us see, that though the civil power, when become Christian, might be very useful for protecting Christianity, yet that he stood in no need at all of it as to the propagation of it abroad in the world. But we see it was quite otherwise in that Religion which had Mars its ascendant, viz. Mahometism; For like Paracelsus his Daemon, it alwayes sat upon the pummel of the sword, and made its way in the world meerly by force and violence; and as its first constitution had much of blood in it, so by it hath it been fed and nourished ever since. But it was quite otherwise with the Christian Religion; it never thrived better then in the most barren places, nor triumphed more, then when it suffered most; nor spread its self further then when it encountered the greatest opposition. Because therein was seen the great force and efficacy of the doctrine of Christ, that it bore up mens spirits under the greatest miseries of life, and made them with chearfulness to undergo the most exquisite torments which the cruelty of Tyrants could invent. The p. 332Stoicks and Epicureans boasts that their wise man would be happy in the Bull of Phalaris, were but empty and Thrasonical words which none would venture the truth of by an experiment upon themselves. It was the Christian alone, and not the Epicurean, that could truly say in the midst of torments, Suave est & nihil curo, and might justly alter a little of that common saying of the Christians, and say, Non magna l…quimur, sed patimur, as well as vivimus; the Christians did not speak great things, but do and suffer them. And this gained not only great r…putation of integrity to themselves, but much advanced the honour of their Religion in the world, when it was so apparently seen that no force or power was able to withstand it. Will not this at least perswade you that our Religion is true, and srom God, saith Ar…bius? Quod cum genera poenarum tanta sint à vobis proposita … … ….Religionis hujus sequentibus leges, augeatur res magis, & contra omnes minas, atque interdicta formidinum animosius populus obnitatur, & ad credendi studium prohibitionis ipsius stimulis …xcitetur?—Itane istud non divinum & sacrum est, aut sine Deo, corum tantas animorum ficri conversiones ut cum carnisices unci, aliique innumeri cruciatus, quemadmodum diximus, impendeant credituris, v…luti quadam dulcedine, atque omnium virtutum amore correpti, cognitas accipiant rationes, atque mundi omnibus rebus praeponant amicitias Christi? That no fears, penalties, or torments, were able to m…ke a Christian alter his profession, but he would rather bid adi…u to his life then to his Saviour. This Origen likewise frequently takes notice of, when Celsus …. …. c. Celsam …. 21. …. … …. 110.had objected the novelty of Christianity; the more wonderful it is (saith Origen) that in so short a time it should so largely spread its self in the world; for if the cure of mens bodies be not wrought without Divine Providence, how much less the cure of so many thousands of souls which have been converted at once to humanity and Christianity, especially when all the pow…rs of the world were from the first engaged to hinder the progress of this doctrine, and yet notwithstanding all this opposition, foreign p. 333foreign. The Word of God pr…vailed, as not being able to be stopt by men, and became master over all its enemies, and not only spread its self quite through Greece, but through a great part of the world besides, and converted an innumerable company of souls to the true worship and service of God. Thus we have now manifested from all the circumstances of the propagation of the doctrine of Christ, what evidence there was of a divine power accompanying of it; and how useful the first miracles were in order to it.