The Confirming Work of Religion, Chapter 2

The Confirming Work of Religion · Chapter 2

p. 22CHAPTER II. The confirming worke of Religion, reduced to practical uſe; in ſome clear view of theſe primary grounds, and demonſtrations of our faith; which none should pretend ignorance of, who enters the profeſſion of Chriſt upon choiſe, and certainty of evidence.

SECTION I.

QU. I. WHat reaſons, and demonſtrations, can yow give for ſo great a faith of the glorious being of God, when he is inviſible to humane ſenſe, ſince this is the fundation of all religion?

ANSW. Though on the ſacred truth and authority of his own word, this is principally founded, yet I am with the furtheſt infallible evidence herein confirmed; I. That it can be no more ſure, this marvellous frame of the heavens and earth hath a being, and is the object of our ſenſe, then that a ſupreme infinite wiſdome and power muſt be the firſt cauſe hereof, and it were ſimply impoſſible it could ever otherwiſe have been. II. That he hath thus made himſelf viſible to our eyes by ſuch a viſible world, and in ſo exquiſite p. 23an order and correſpondence there to ſupport the ſame, as nothing ſtands alone by it ſelf, but in a line of mutual reſpect, which runs through the whole creation, whom we may as clearly thus ſee, as that there is an inviſible ſoul in a living body. III. That this harmony is amongſt thinghs, in their own nature ſo contrare and deſtructive to other, for to hold this wonderful frame, as all muſt abandon reaſon, or ſee an infinitly wiſe conduct herein; and no need of extraordinary miracles, to confirme what the whole conſtitutions of nature do witneſſe. IV. That this rare frame of man could never have come in being, but by him who could unite ſuch different ſubſtances as a material body, and an immaterial ſoul, in ſo near and marvelous an union. V. That ſuch an univerſal conſent of mankind is in all ages therto, as shews religion to be founded in the very nature of man, and as eſſential to his being, as his reaſon is, yea how the ultimate difference of man from the beaſt, and moſt eſſential property of human nature lyes here. VI. That though every one be an enemy to what torments him; yet was it never poſſible for an Atheiſt to free himſelf from that unavoidable ſenſe and fear of a Deity; nor, in a world ſo much loſt in wickedneſſe, could ever extinguish the awe of p. 24religion, or make any rational oppoſition to this greateſt article of the common faith of mankind. VII. That the reaſon of the whole conſtitution of nature, and viciſſitude of things here, is ſo great, as, without shutting out the uſe of reaſon, we cannot but ſee, how nothing poſſibly could have been better; and that any want hereof in the whole frame of the univerſe, would be as the diſlocation of a joynt of the body, and were not conceivable to be otherwiſe then it is by infinite wiſdome appointed. VIII. That its ſimply impoſſible that God bleſſed for ever should not exiſt, or that this univerſe, (which is a worke ſo highly becoming the greatneſſe of its maker) could poſſibly ſubſiſt for one hour or minute of time, without a ſupreme independent power and being, on which all viſible beings have their dependance, ſince they cannot depend upon nothing. IX. That ſuch is the abſolute neceſſity of the faith alſo of a God-head, as without this the ſtate of mankind could not morally ſubſiſt, or any poſſible order, ſubjection, piety, and juſtice, be to ſupport human ſociety, but as Bradwardine ſaith, O quam neceſſe eſt hunc eſſe, quem impoſſibile eſt non eſſe! O that men cannot but ſee theſe effects of his power on the conſcience, in the certainty of a profetick light p. 25and diſcovery, as hath been oft given of future things, and in the undenyable truth of miracles, ſo as ſuch a prodigy as a profeſt Atheiſt, can have no claime to human race, as a rational being, more then the greateſt monſter in nature to be a true man.

QU. II. What doth witneſſe the worlds not being eternal, and its firſt original and beginning from God, to confirme your faith herein, by the further rational demonſtration.

ANS. I. That as an eternity is only communicable to the firſt cauſe, ſo that which is made up of corruptible & perishing things, as this viſible world, cannot poſſibly be in it ſelf eternal; nor could ever produce it ſelf, ſince thus it muſt both exiſt and not exiſt at the ſame time, which is the greateſt contradiction. II. That if there be ſuch a thing now as time, there can be no judging of dayes, yeares and ages to be infinite, or how one thing in a continued order, should thus goe before another, without coming to ſome firſt beginning. III. If there be a gradual advance of human learning on the earth, and a further diſcovery of arts and ſciences; and that the greateſt experiments and inventions there have been but of a late riſe and date; then can there not poſſibly be an eternal ſucceſſion of mankind, with a p. 26continued progreſſe and experiency this way; nor that but of late one part of the world is known and diſcovered to another. IV. That ſo short an hiſtory as we have in the moſt ancient records of time, were wholly inconſiſtent with ſuch an eternal duration, or that infinite ages preceeding, should leave no rememberance to poſterity, when ſo ſmall a meaſure of time, as a few thouſand years, have left ſo much. V. Nor could men beget other eternally without going back to ſome firſt man, who could not beget himſelf. VI. That if eternity be preferable to time, then should not the excellenteſt being in the earth, man, be thus corruptible, and only this inanimate maſſe of the earth eternal. VII. That infinite ages paſt, though they should have but multiplyed the race of man in an age, to two or three more, should have come at laſt, that the whole precinct of the earth could not poſſibly bear the product of ſuch an infinite increaſe; and no wears or extraordinary judgments were ever yet known to be ſuch, as to reſtrain ſuch an unavoidable grouth.

QU. III. What infaillible evidence to reaſon is there of a ſupream Providence, both in the conſervation, and government of the world; for confirming your faith of the Scripture herein?

p. 27ANS. I. That it is ſo clear the ſupport of this great frame of the Univerſe, with that continued & regular coure of nature herein, are as ſimply impoſſible without an infinite divine power, as its firſt being and creation. II. That ſuch an extent of providence as reſpects ſo innumberable objects, with ſuch a contrariety both of qualities and paſſions in the ſame, muſt needs be from an infinite and intelligent cauſe. III. That all things to this day, continue in that eſtablished order of ſecond cauſes, wherein God hath placed them by a law ſo viſibly imprinted on the nature of things without reaſon, that they doe as exactly anſwer the ſame in their proper courſe and ſtation, as if they had a rational knowledge of their duty. IV. That univerſal reſpect, the ſun in the firmament hath to things here below, though at ſo great a diſtance, yet doth neither ceaſe, nor weary to emit its beams and hid influences to the meaneſt creatures, may let us clearly ſee, how it hath the ſame viſible uſe and end to confirme an incomprehenſible and infinite providence about the meaneſt things, as wel as the greateſt. V. That immediate precedency of the ſoul in that leſſer world of man, bears the ſame evidence therwith; which though we never ſaw with our eyes, yet doth undenyably actuate the whole body p. 28in its functions, as the proper ſpring of every act and motion there. VI. It is thus further confirmed, by theſe continued viciſſitudes of Summer and Winter, and of day and night, that man might have, both light for his labour, and darkneſſe as a covering for his reſt. VII. By ſuch viſible diſcoveries of divine judgment and execution of his laws on men here, as all may ſee his hand therin, who yet will not hear his voice in the word. VIII. By theſe extraordinare and wonderfull works of providence, which have been in all ages. IX. By ſo evident a reſtrainct both over Devils, and wicked men, without which they would quickly diſturbe the whole frame of this earth, and make it uninhabitable for human ſociety; if their being thus bounded and chained, were not as viſible, as the certainty of their being. X. By ſuch a natural obligation to moral duties, with the ſenſe of a difference betwixt good and evil, as is founded in the very rational nature of man, that none can poſſibly root out, even where the Scripture is not known. XI. By that natural confidence alſo in God, and in a recourſe to him on any preſent extreme hazard, to witneſſe, not only the moſt high beares rule in the kingdomes of men, but that the ſenſe and evidence hereof is unavoidable.

p. 29QU. IV. But doth this great adminiſtration of providence, about human affaires as uncheangably appear, in a differencing betwixt the righteous and the wicked, by ſome recompence to the one, and punishment to the other, as in the eſtablished courſe of nature.

ANS. It is ſure ſuch as deſire a confirming of their faith herein, wants it not, with the furtheſt evidence, but may ever ſee that exact conformity in the whole diſpenſation of providence, to the rectitude and perfection of the divine nature, and how a firm beliefe that God is, and that he is a revarder of them that diligently ſeek him, is one and the ſame faith; when we cannot but ſee, I. That natural ſenſe of good and evil, and eſſentiall difference betwixt the ſame, which is ſo fimly founded in the reaſon of all mankind, as no human laws or cuſtome could ever take this off their conſcience, or make an indifference her in, without extinguishing the very nature of man; to shew that eternal and uncheangable difference, which the holy nature of God hath put betwixt them. II. That we ſee ſuch conſtraint ſerved on the worſt of men, to an awful ſenſe and regard of truth and weal doing, and to acknowledge the loveleneſſe and excellency hereof, as does make them ſeek their own p. 30repute by a falſe shew and counterfite of the ſame; and gives ſuch a being and riſe to that dreadful impoſture of hypocriſy. III. That its the truths priviledge ever to outlive falshood, and prevail over the ſame, yea to have the greater triumph after its ſoreſt conflicts; and how this is of as foundamental a conſtitution in the courſe of providence, as the moſt firm eſtablishment of nature. IV. That in no time ſince man was formed in the earth, doth true joy and ſerenity of mind, ceaſe to be the native reſult of weal-doing, or the fruit of righteouſneſſe, to be peace and aſſurence of mind, nor hath ever wanted a witneſſe even before the world of the Lords taking pleaſure herein. V. That its ſo evident, in the moſt diſmal times, what a publick bleſſing, ſuch are, who by more extraordinare tryals have been put to the higheſt exerciſe of their grace and patience; yea how viſibly ſuch have been promot to the moſt honourable ſervice for God, and to advance the credite of religion before men, who on the firſt ſight and view have been accounted the moſt miſerable of any. VI. Whilſt, on the other hand, it may be ever ſeen, how with the greateſt proſperity of the wicked here, there are punishments of another kind diſpenſed, and more dreadful then any outward affliction, ſuch as judicial p. 31obſtinacy, and blindneſſe of mind in oppoſition to God, even when their own ruine is made viſible to them herein. VII. How oft men are thus evidently condemned to be happy in this world by ſome ſtrang meaſure of temporall ſucceſſe and proſperity, before ſome great fall and ruine, as the iſſue hereof in the laſt shene of providence doth fully atteſt. VIII. That its ſeen alſo, how ſin doth ever bring its own punishment therewith, in ſome begun degree both of shame and torment; and, as Seneca, an heathen could ſay, that wickedneſſe was the moſt exquiſite contriver of human miſery, ſo the world likewiſe may ſee how a preſent immunity from judgment is no releaſe, but when its ſentence is not ſpeadily execute, yet is it at laſt ſurely execute. IX. And how evident is it, that the greateſt haters of godlineſſe are yet inforced to juſtify the ſame and the Chriſtians choiſe herein, as the greateſt wiſdome, upon any ſurpriſing ſtate and extremity; yea how ſuch would be glad to joyne intereſts then with ſuch in their death, whom they moſt contemned in their life.

QU. V. How is it convincing and demonſtrable, that God hath given any clear and expres revelation of his will and councel unto men, and that ſuch a wonderfull record is undoubtedly extant in the world.

p. 32ANSW. That, I. it is not poſſible to believe the being of God, and not alſo the truth of an eſtablished law, and rule of commerce betwixt him and man here, ſo as to know both what we should doe, and what to expect and hope from him. II. That this alſo muſt be known and diſplay its power and efficacy to the world, in that manner and by ſuch infallible evidence of its truth, as may render all inexcuſable, who give not intire credite therto. III. I can be no more clear and aſſured there is but one ſun in the firmament; then that there is but one fountain, and repoſitory of ſacred light about religion, which is the Scripture, and its being the alone publick ſtandard of truth to the whole world. IV. That no way was ever made known to recover mankind from a ſtate of bondage, darkneſſe, and miſery, compatible with the very uſe of reaſon, but by this bleſſed light which shineth there. V. Yea that there is as viſible a difference, betwixt the ſame and any pretended religion which ever was beſides in the world, as there is betwixt day and night, which is founded in the immutable nature of theſe things in themſelves. VI. That there is one proper sphere, where this glorious light of divine truth is fixed, and wherein it shines forth from one age to another; which is the Chriſtian Church.

p. 33QU. VI. But what more peculiare evidences can yow shew of the divinity of the Scriptures, that all may ſee to be of infallible truth.

ANSW. I. That its ſure ſuch a book is this day in the earth, which no created wisdome could ever have done, and contains ſuch things of higheſt conceirn to mankind, as doe infinitly exceed the bounds of human ability and invention, or could ever have been diſcovered but by God himſelf. II. That it gives forth ſuch exquiſite laws and conſtitutions of our religion, as men muſt needs ſee the holy nature, purity, and perfection of God, moſt brightly shining forth therin. III. Which doth diſcover ſo great and proper a relief for all theſe evils and miſeries that doe attend this fallen eſtate of man, as none but an allſufficient God could only doe. IV. That he alone muſt be the author of this bleſſed record, who rules the world, and hath determined the changes and revolutions therof, when it is not more evident how theſe viſible heavens are ſtretched forth over the earth, then that this line of the Scripture is ſtretched over the whole worke and frame of providence, and doth moſt clearly illuminate the ſame. V. That ſurely this was the product of infinite wiſdome, whence ſo great a variety of matter, doth meet with ſo viſible a concent and harmony p. 34in one perfect and intire frame; yea knit in ſo cloſſe a bond of union together, as makes the whole Bible to be intirly one piece; though in the writing of each diſtinct part therof it could never have poſſibly been contrived or forſeen by humane wiſdome, what we ſee here of ſo admirable an agreement & correſpondence, as is in all the parts therof. VI. That none els could have ſpoke to the world, in ſo majeſtick a way, & becoming the greatneſſe and ſoveraignity of God, to aſſume ſuch a ſupremacy, & give forth laws for abſolute obedience from all mankind therto, & on ſuch a penalty of eternal deſtruction; or that any impoſtures, either poſſibly could, or durſt have, in ſuch a manner, perſonate the ſame. VII. That it muſt needs be his word who perfectly knows what is in man, and hath an abſolute authority over the ſoul, and is a diſcerner of the thoughts therof, who thus not only gives law to the conſcience, and our inward parts, but doth eſtablish an internal religion there, no leſſe abſolutly, then what reſpects our external worke and actions. VIII. Yea where all may ſee the whole penmen therof under ſo intire a ſubjection to the doctrine which they tought, and to be no contrivance of their own, as they did record their own failings, and imperfections in behalf of the p. 35truth; and did thus alſo require all juſt reſpect and obedience to the Magiſtrates, when through the whole earth they were then greateſt enemies to the truth of the Goſpel. IX. That this muſt be his word, who alone can derive principles of life to his own inſtitutions, and animate the ſame with a quickning Spirit; and is a worke above the contrivance of Angels or men, when directed to each new tryal of the Church, and perſonal caſe of Chriſtians, as though it had been alone writt for that time; ſo that I can be no more perſwaded in reaſon there is ſuch a book as the Bible in the earth, then that it came from heaven, and is the alone rule of religion, and of divine revelation, for the governing of mankind.

QU. VII. How is the ſecure conveyance of the Scripture demonſtrable amidſt all the changes of times paſt, and that no poſſible acceſſe could be for its corruption.

ANSW. I. That its ſo undenyably the firſt rule which ever was given to mankind of religion, and the alone publick ſtandard of truth, that hath endured the tryal and inquiry of all times paſt, ſo as no pretences in the matter of antiquity could yet ever be to the contrare. II. That ſo exact an harmony is betwixt the Old and New Teſtament, as the one is a viſible tranſcript of the other, in p. 36its accomplishment; that I can be no more ſure of ſuch a venerable record as the Old Teſtament, and its unalterable conveyance to the Church, to which the whole race of the Jewes is yet a ſtanding witneſſe, then how it is continued and perfected in the revelation of the Goſpel, and but one intire frame. III. That its deliverance was no private deed, but by a publick truſt to the whole univerſal Church; ſo as it were more eaſy in the way of reaſon to queſtion the moſt fundamental ſtatutes and lawes of any nation, by which mens private right and property is ſecured, then the truth hereof. IV. That under the Goſpel it hath been ſo fully diſperſed over the world, and in ſuch various languages; as an innumerable company of Chriſtians theſe 1600 years paſt, hath been as a common library of the ſame. V. That theſe numerous verſions and commentaries tranſmit theron in diverſe languages, doe fully evidence they had the ſame Scripture, and no other then what we have this day. VI. That this was delivered to the Church not only in write, but in that forme of ſound words, for keeping cloſſe therby, as could admit no poſſible acceſſe to corrupt or alter the ſame; beſides the continued and publick reference hath been ſince the firſt ages of the Goſpel to its deciſion, p. 37which all theſe sharpe controverſies, that have been in the Church on all ſides, doe inevitably require.

QU. VIII. What doth confirme the fall of man, and entry thus of ſin into the world, this way, from clear and unavoidable evidences of reaſon.

ANSW. I. That there is ſuch a thing as ſin and evil in the world, with the ſenſe and conſcience of guilt ariſing hereon, amonghſt all mankind, can need no proof or evidence. II. That it is ſimply impoſſible this should have been originally created with man, or eſſentially belonging to his firſt frame and conſtitution, ſince then there could be no conſcience of guilt or remorſe, for what was given to be a part of himſelf, in his firſt frame; or be any ſin, to act thus ſuitably to their own original ſtate. III. That it were not conceivable alſo how one part of man should be in ſuch oppoſition to another. IV. Nor that ſuch a thing as inherent shame could be in the nature of man, upon the ſence of guilt, and by ſo natural a reſult follow the ſame, or that ſuch should be ashamed of any part of his own being, if this were not upon ane undoubted apoſtacy from what once he was, and that inevitable conviction of conſcience that he now is what he ought not to be, ſo as the certainty of mans fall p. 38though alone revealed in the Scripture, as to the true cauſe thereof, yet may be as evident to reaſon, as the truth of his being now is.

SECTION II.

QU. I. ARe there ſuch aſſiſtances to the Chriſtian faith upon that great and aſtonishing myſtery of the revelation of Chriſt to the world as can fully anſwer the greatneſſe thereof from cleare and infallible evidence to mens judgement?

ANSW. It is ſure there could nothing poſſibly be deſired more to ſatisfy the moſt doubtfull and ſuſpicious minde then is given for the furtheſt certainty hereof. I. That ſuch a glorious perſon as the Meſſiah was to come, and be anoynted to that great work of redeeming mankinde from ſin and miſery and bring man back again unto God; and how this promiſe is the alone foundation, whereon the church was founded ſince man fell. II. That all theſe numerous types and ſacrifices under the law, did ſo expreſly tend to confirm their faith of that one bleſſed propitiatory ſacrifice which was to be offered up. III. That longer the New Teſtament was writ, there was ſo cleare and exact a portraicture of the Meſſias drawen forth in the old, with ſuch peculiar marks whereby p. 39he should be knowen to the church, and have infallibly taken place in the event as men could not upon any Scripture evidence exſpect his comming in another way. IV. That his humiliation and ſufferings were ſo expreſly shewed forth and foretold, with the peculiar circumſtances thereof in the 53. chap. of Iſaiah, and 9. of Daniel, as if they had been eye wittneſſes of the accomplishment thereof. V. That even the ſpeciall ſeaſon and period of time for outmaking of this great promiſe was ſo far made knowen, as upon diligent ſearch and inquiry, its neare approach might be diſcernable and cleare to what or what manner of time this did ſpecially relate; for which both the fall of the monarchies and Daniels ſeventy weekes were ſet up as highway markes to guide mens faith herein. VI. That its ſimply impoſſible according to the Scripture, how the promiſed Meſſias could be yet to come, except the Jewes were put in the ſame ſtate they were in at his coming, when now for theſe 1600. Jeares there hath been no Scepter, nor lawgiver, no temple, or daily Sacrifice. VII. That this great myſtery could never poſſibly have entered in our thoughts, or be deviſed by any created underſtanding.

QU. II. But are there as cleare and infallible evidences of the truth of this great p. 40promiſe in the event, that ſurely the bleſſed Meſſias of the world is now come, as that it is ſure be was promiſed.

ANSW. Its beyond all poſſible debate. I. That ſo divine and wonderfull a perſon was in the dayes of Tiberius Caeſar manifeſted then to Iſrael, with no outward shew or obſervation; who did ſo great and marvellous things, before all the people, as were above all created power, yea, was crucifyed at Jeruſalem, under Pontius Pilate, and is a truth in the matter of fact, that both Jewes and heathens have been enforced to confeſſe. II. That this ſpecial ſeaſon of his comming into the world as the great Epocha and period of time from which the Chriſtian church, hath ſince to this day reckoned her ſtate and ſucceſſion, is undoubted and clear alſo. III. That the time of his appearance unto the world, did ſo exactly tryſt with that which was foretold by the Prophets, as then the Jewish church was with greateſt advertance looking after the Meſſias; ſo as ſome remarkable impoſtors were thus excited to deceive the people herein. IV. That in him who was then revealed, and whom the Chriſtian church worships its ſure, was moſt exactly fulfilled, what ever was foretold, concerning the Meſſias in the Old Teſtament; and we do appeal herein to theſe records p. 41which all the Jewes even to this day do acknowledge to be divine. V. That this was not done in a corner, but in the publick view of men in theſe dayes, moſt noture and famous; yea by the ſpecial deſtination of God at ſo ſolemn a time of the paſſover in Jeruſalem, where Chriſt our paſsover was then ſacrificed. VI. That no humane intereſt or policy can poſſibly be in this diſcovery of the goſpell; when nothing more viſibly croſſe therto or obſtructive of its ſucceſſe, then ſuch a publishing of the death and ſufferings of our Lord, with all the ignominy and abaſement which attended the ſame, had there been any acceſſe here to conſult carnal reaſon, or any other ground to beare it out then the evidence and certainty of its truth. VII. That herein have all divided partyes and ſects in the Chriſtian world been enforced ſtil to meet and conſent, in ane acknowledgement of the ſubſtance thereof. VIII. That in the ſame light which was held forth in the Old Teſtament about the Meſſias, did the whole gentile church enter; and made claime to their right for being adopted the ſeed and children of Abraham, on theſe cleare and expreſſe promiſes given for the ſame; which the Jewes could not but confeſſe to be of divine authority.

QU. III. What confirmation is to the p. 42Chriſtian faith, that for 4000. yeares the comming of the Meſſias should be deferred after the promiſe.

ANS. Though the ſoveraign pleaſure of God should ſilence and ſatisfy our minde herein; yet is there ſuch a ſight to be had hereof, and of inſinit divine wiſedome shining forth in the ſame as should be moſt confirming for theſe ends. I. That there might be a more diſtinct repreſenting of the glory of this myſtery to angels and men, in ſuch a graduall opening up of the ſame. II. To put that weight and high value on his own promiſe and teſtimony herein, when on the alone credit thereof, he would thus both try, and beare out the faith of his church, for ſo many ages, and draw forth their deſires and longings in all that long ſpace of time after the ſame. III. To teſtify the greatneſſe of his wrath againſt ſin and the Apoſtacy of mankinde, by ſuffering the generality thereof to ly ſo long under its fatall effects. IV. To prepare the church for ſo great a reception, by all that long preparatory ſervice of legall inſtitutions, as ſo highly becoming the greatneſſe of this myſtery, to have ſo ſolemn and ſtupendious ane introduction thereto. V. That thus the world might have its full tryall of the inſufficiency of natural abilityes, and of any improvements of humane wiſedome p. 43and learning, for help; after this had firſt been at the furtheſt hight both in Greece and Rome, before the alone Redeemer of the church came.

QU. IV. What can offer furtheſt conviction to the world of the truth of Chriſtianity from its nature and internall excellencies; and that it is no leſſe eſſentially good in its ſelfe, then evidently true.

ANS. I. That its ſo undeniable even to theſe that live at a diſtance, how ſuch is the truth of Chriſt that though all viſible and humane props should faill, it can ſubſiſt by its oun evidence, and authority over mens conſcience, and hath thus ever preſerved its ſtation in the worſt of times. II. That as it holds forth the moſt exquiſite rule of perfection to follow, ſo doth bring the greateſt releef to the diſtempers of the minde, and theſe miſeries which attend humane ſtate here; ſo as a higher glory doth thus reſult to the holy God, by this diſpenſation of Grace to fallen man then if he had ſtood in his primitive ſtate. III. That it is ſure the truth and doctrine of Chriſt doth natively tend to fix men in a ſtate of light and communton with God, and in a ſtate of ſeparation of ſuch in their principles, affection, and converſation from the world. IV. That it doth more brightly shine forth in ſimplicity, and truth and in its internall p. 44and vitallacts, then in any outward form or shew, yea in the way of ſelfe deniall, meekneſſe, and poverty of ſpirit, doth ſuch ane excellency appeare, as in its oun nature, hath as viſible a difference from the proud and vindictive ſpirit of this world, as the day hath from the night. V. How ſuch is Chriſtianity, as by no naked doctrinall diſcovery of the ſame, to mens judgement, or ſuch rules as any humane ſcience is acquired by, can be knowen, without ane inward power and principles of a new life; nor can there ever be a right knowledge of divinity, untill it be firſt ingrafted in a divine heart; ſo far is this myſtery above all humane rule, and contrivance. VI. That it is ſtated in the greateſt oppoſition to any falſe shew or hypocriſy; yea, brings ſuch inforcements therewith of candor, and truth, and of love, tenderneſſe and ſympathy towards others, as all muſt ſee is not only the higheſt ornament and perfection of our nature, but the greateſt bleſſing to the world that ever was knowen. VII. That ſuch a native luſtre and fragrancy doth attend the truth, and ſimplicity of the goſpell, as its no more poſſible for humane art or cunning to repreſent this, then to make the dead image of a man to live, or to paint in a broad the vitall ſcent of a violet or roſe, to our ſenſes. VIII. That in this way p. 45of the goſpels ſubduing men to the obedience thereof, by the power of inward grace, the glory of Chriſt doth more eminently shine forth, then if he had appeared for this end with the greateſt outward majeſty and attendance of Angels to our bodily eyes. IX. That it is ſo viſible how the whole world beſides, that is without the revelation of Chriſt, is a place where horrour, falſehood, and impiety doth manifeſtly reign.

QU. V. But how do yow receive ſo wonderfull a truth, as that of the Goſpell is, when its now ſo great a diſtance of time from its firſt promulgation.

ANS. I. That we can be no more ſure and perſwaded of the moſt viſible and preſent objects of ſenſe, then, that this is the ſame goſpell which is ſtill shining forth to the world, whereby ane innumerable company of all nations, tongues and languages, hath received the ſpirit, and been ſealed; yea, hath made that change upon men, in turning them from ungodlyneſſe and idols to ſerve the living God, as hath been no leſſe marvellous then the turning of ſo many wolves, into lambs. II. That it is the ſame goſpell which not only through a ſeries of 16. centuries hath been atteſted, but by ſuch innumerable witneſſes who counted not their life deare unto the death for ſealing thereof, and found p. 46it ſweet to be offered up in the flames for Chriſt. III. Which in all ages paſt hath ſtood out the greateſt oppoſition that ever the world made to any intereſt, while the weapons of its warfare were ſpiritual, and not carnal; & with that ſucceſſe as the time of the Churches hotteſt perſecution from heathens was that period of time alſo of a moſt remarkable ſpreading in the world. IV. That the ſame Goſpel is revealed this day, which hath had ſuch diſcernable triumphs and ſucceſſe when no external aſſiſtance could be ſeen herein; and no viſible power by which it gained the moſt ſavage and dark parts of the earth, to take on the yoak of Chriſt, and prefer the objects of faith to the moſt deſireable objects of ſenſe. V. Yea, which hath not only had ſuch vital influence on mens heart, and practice to change it into the ſame image; but that herein the doctrine of the croſſe of Chriſt in the greateſt ſimplicity hath ſtill been the moſt effectual way of its conqueſt, and the greateſt attractive on mens ſouls to receive the ſame.

QU. VI. How is it demonſtrable that ſuch remarkable ſufferings of times paſt for the truth of Chriſt, were both founded on the alone certainty thereof, and carryed out by a divine Spirit above any aſſiſtance of nature.

p. 47ANSW. That it is ſure, I. Here was no comedy, or perſonated ſufferings which the primitive Chriſtians, and in after times did endure for Chriſt; or that theſe unexpreſſable torments and paines were any dream, and deluſion either to themſelves or the world, and that their adverſaries did thus conflict and wreſtle with their own shadow in ſo continued and cruel ane oppoſition. II. That ſuch joy and exultation of Spirit theſe witneſſed amidſt their torments, who otherwiſe wanted no ſenſe or feeling of their paines and ſufferings, could have no riſe but what was ſupernatural. III. That this could be no poſſible diſſimulation or counterfit when they were ſtepping in on eternity, nor the product of a diſtempered judgment; whilſt all might ſee what ſeriouſneſſe of Spirit, tenderneſſe, and bowels of compaſſion to their adverſaries they did then evidence. IV. That theſe greateſt ſufferings were upon choiſe, and to endure rather then to be ſafe at the rate of receding in any thing from the truth. V. Yea no natural reaſon can comprehend how ſuch mean and feeble perſons as many of theſe were, should endure, what would have made the greateſt natural courage to faint, as if they had foregone humane paſſions which flesh and blood muſt needs have herein, ſo as I am conſtraind to ſee ſomething p. 48no leſs marvellous and ſupernatural in the faith of martyres, then in the faith of miracles.

SECTION III.

QU. I. IS it fully demonſtrable, that the faith of a deity, and of ſuch an eſtablishment as a religious worship, muſt neceſſarly determine men to be Chriſtians, on this ground that they cannot but ſee how religion hath not another being in the earth, but in the truth of Chriſtianity.

ANSW. It is ſimply impoſſible to make a rational tryal herin, and not ſee the certainty of this demonſtration, to be thus clear. I. That there needs no more for any of a ſerious ſpirit, but to come and ſee, what the whole frame of Heatheniſme was, and if it be poſſible to deny, even under any ſenſe of the law and dictates of nature, its being the higheſt reproach of mankind; and how the very myſteries of that Heathenish worship, was ſo horrid and impure, as they needed a vail then from the common view of the world. II. Nor can there be a rational reflection this day, on that ſtrang monſter of Mahumitaniſme, but of a viſible prodigy of the judgment of God, on theſe parts of the earth; upon their apoſtacy from the Chriſtian faith, by giving men up to ſuch an p. 49impoſture, as expoſeth the very name and form of religion, to deriſion; and can never claime a reception either from the purity of its rule or internal evidence of the truth therof, or of its having any poſſible conſiſtence with it ſelf. III. That its ſure alſo the Jewish religion had never another being but in the truth and faith of Chriſtianity, and where this fundation is divided from, it hath none at all; yea how that people unto this day are ſuch a confirming witneſſe to the Chriſtian Religion, as its ſtrang this doth not beget deeper impreſſions on mens ſpirit. So that there is an abſolute neceſſity, we muſt either forgoe the uſe of reaſon, or ſee, if there were not ſuch a rule given and revealed for commerce betwixt God and man, as the Scripture, where the laws and conſtitutions of the Chriſtian faith, are for this end held forth, that its then ſure there is no ſuch thing, as any religion in the earth, but what wer ſo highly irrational and abſurd, as should rather juſtify Atheiſm.

QU. II. What ſpecial confirmation to Chriſtianity, can this viſible ſtate of the Jews bear, who are in ſo expreſſe an oppoſition to the Goſpel of Chriſt?

ANSW. If this were brought near our thoughts we should find it one of the great aſſiſtances to our faith. I. That its ſure there p. 50is ſuch a people and race, as a living and viſible evidence to our ſenſe, of the truth of that renowned nation, and church of Iſrael, to which the oracles of God were committed, and thus are ſtill, as ſome part of the evident ruines of that once flourishing ſtate. II. That the world may ſee, ſuch a people kept by themſelves and not mixed with the nations, whoſe fathers from one generation to another did ſtill own the divinity of the Old Teſtament; and doth atteſt that doctrine, in which the truth and ſubſtance of Chriſtianity lyes, even whilſt with greateſt malice they oppoſe the Chriſtian faith, to witneſſe there can be no poſſible colluſion here. III. Their being under a ſtroak of that judicial induration and blindneſſe of mind, as no reaſon could poſſibly comprehend ſuch a thing, how they ſee not the light in the very noon-day of the Goſpel, if it were not expreſly fortold their being concluded under ſuch an arreſt of judgment, until the fulneſſe of the gentiles be brought in. IV. That ſo immediate an appearence of God, is in the judgment of that people, both in the manner and continuance thereof, as no inſtance could ever be found to reſemble the ſame, ſince man was formed in the earth; and thus as a conſpicuous monument of divin wrath, ſet up for every p. 51age and time of the Church, to turn aſide and conſider this great ſight, and inquire what means ſo ſtrang and amazing a thing, as the ſtate of the ſcattered Jews is, now under the times of the Goſpel. V. That this deſolation on them and ſtroak, had ſuch ſpecial concurring circumſtances for giving light therto; as being not above 48. years, after the death of Chriſt, with their hands, as it were, hot and reaking with that blood which they had wished on them, and their children; that it should be at that time of the Paſſover, which was the very ſame of the ſufferings of our bleſſed Lord there, and pointing as with the finger at the ſame; as alſo by the Romans, whoſe intereſt in their oppoſition to Chriſt they pretended to own.

QU. III. Is the way and manner of the Goſpels promulgation ſuch, as no other profeſſion could ever pretend to, and where all may ſee there can be no human intereſt or contrivance in the ſame?

ANSW. It is undenyable, that no intereſt elſe was ever in ſuch a way promot and does exceed all natural underſtanding, how the truth of Chriſtianity could in this manner prevail. I. To perſwade men without any motives, or inducements from this preſent world, to imbrace a doctrine ſo wholly repugnant to nature; yea to preferr an intereſt p. 52of things not ſeen, and which none ever in the earth ſaw, to the moſt deſirable objects of ſenſe. II. To admit no implicit reception from any, but on their exacteſt inquiry and tryal herein; or in an other way claime an intereſt in mens affections, but by a full aſſent of their light and judgment to the ſame. III. To admit no gratification to the moſt predominant deſires and inclinations of men upon any darling ſin, which according to human wiſdome would be judged of an abſolute neceſſity for gaining any acceptance with ſuch; yea to give no partial reſpect to the greateſt Princes more then to the meaneſt. IV. To purſue its intereſt, by ſo plain a diſcovery of the death, and ſufferings of our bleſſed Lord, with the whole ignominy thereof, when nothing could more evidently control ſuch an end by any rules of human wiſdome and policy, if there had been a poſſible acceſſe to conſult flesh and blood herein. V. And its ſure there could be no deſigne, without an immediate divine power, in ſuch a manner to plead the intereſt of Chriſtianity with men, by inſerting affliction, and the croſſe in the firſt entry, as eſſential to the profeſſion thereof, and holding forth the neceſſity of taking on the yoke of Chriſt, without which none can be his Diſciples.

p. 53QU. IV. But wherein doth the evidence of that great demonſtration of the Goſpel moſt clearly appear, in the love and unity of Chriſtians amonghſt themſelves, which we find Chriſt doth ſo ſpecially preſſe, for this end, that the world might know, and have ſuch a viſible ſeal of his divine miſſion, Joh. 17:21.

ANSW. The greatneſſe of this demonſtration may be thus evident to all. I. That its ſo clearly demonſtrative of the purity of our Religion, which can admitt of no bitterneſſe, ſtrife, recrimination, or ſuch indecencies of heat and paſſion, which are theſe fatal effects of diſcord in the Church; and thus lets us ſee the excellency of the ſpirit and rule of the Goſpel. II. That thus alſo we may know the power and efficacy of the truth thereof, which is according to godlineſſe, upon mens heart, in ſubduing theſe diſtempers of the mind and judgment. III. That this doth ſo ſpecially tend to make religion lovely, and to draw forth matter of praiſe and bleſſing to God from the world, when they ſee ſuch a native effect of Chriſtianity as this, to make thoſe who profeſſe the ſame in that manner shine forth in tenderneſſe, humility, and brotherly love, ſo that they become as a publick good and bleſſing to mankind in the place they are in. IV. This appears p. 54alſo from the nature of that union in the Church of Chriſt, and amongſt his followers, which only a divine power could both frame and make effectual; and its ſure no human ſociety or conſtitution could ever claim ſuch an unity therein as this is; where not only perſons of all nations and languages and of all conditions, both high and low, but of the moſt different intereſts, humours, and dividing circumſtances in other things, doe yet in ſo marvelous an harmony meet in the body of Chriſt which is his Church here in the earth. V. Becauſe herein alſo doth the glory and honour of our bleſſed head, more eminently appear in ſecuring this unity of his Church, under a diverſity of light and judgement otherwayes, by a ſpirit of love, meekneſſe and condeſcendence amongſt his people; then by impoſing the moſt ſevere and abſolute uniformity in all things, to be the alone condition of Chriſtian communion.

QU. V. But what ſtrength and evidence doth this demonſtration of the Goſpel, now bear in ſo divided a ſtate of religion, and when the wounds and breaches of the Church this day are like to blood unto death?

ANSW. Whatever juſt cauſe be of griefe, yet is there none for darkening the truth of this demonſtration, on theſe grounds. I. That p. 55none can deny the perfection of the rule of the Goſpel, for the moſt firm and intire unity amonghſt all the followers of Chriſt on the earth. II. That no oppoſition which is made therto, but what hath been fortold as one of the greateſt tryals of the Church under the New Teſtament, and the Spirit of God doth moſt expreſly point at in theſe latter times. III. Becauſe the furtheſt oppoſition thereto can be no more cauſe for any to ſtumble, or queſtion the truth of this demonſtration, then that there is a Devil, whoſe greateſt deſigne hath ever been to divide and break Chriſtians amongſt themſelves. IV. Becauſe this union, which is chiefly miſtical and inviſible, is much greater oft, then what this way may appear to the world, and of that kind as is not interrupted by diſtance of place, or any want of local communion. V. That ſuch a guard is ſet by the Lord unto this piece of his glory, and to oppoſe any invaſion thereon; that there ſtands an Angel with a flaming ſword, upon every hand in the commands and threatings of the Goſpel, to ſecure this bleſſed unity of the Saints amonghſt themſelves, ſo as none can invade the ſame but on their higheſt peril, of oppoſing that which is as the apple of Chriſts eye. VI. That its ever found how this demonſtration hath ſome clear evidence p. 56amonghſt ſuch who are indeed the Diſciples of Chriſt, and according to their advance in the life and power of Chriſtianity doth the more brightly shine forth; ſo that the nearer the lines are to the center, the nearer alſo are they amonghſt themſelves. VII. That in all times there hath been ſome tremenduous marke …f the judgment of God made viſible on ſuch who are contentious, and have made it their worke to cauſe diviſion in the Church and ſow diſcord among brethren.

QU. VI. But what hath the Church now in theſe latter dayes to compenſe the want of that great demonſtration by miracles, and ſuch extraordinare confirmations of the Chriſtian faith, as were in the firſt times?

ANSW. I. That we may ſee how far that ſeal of martyrdome, which came in the roome of miracles to the Church, hath exceeded that which was in the firſt times of the Goſpel. II. That there hath been ſince ſuch innumberable shining examples of holineſſe, yea theſe continued to this day, whom the world might ſee did walk in the light and power of Chriſtianity, as ſure as men walks, under the power and vertue of a living ſoul. III. That we now ſee what a length the courſe of the Goſpel and of the p. 57Church militant is come, and how far thus the times of the Gentiles are fulfilled, which once was ſo contrare to all human appearence. IV. That ſo ſure and exact a performance of the Scripture, is now undenyable in the event, and of ſuch great and marvelous things which were fortold under the New Teſtament, that in an ordinare way none could have believed, what we ſee with our eyes, and now have theſe things, which were in former ages the object of the Churches faith, made the object of our ſenſe; and its ſure this is ſuch a ſeal and confirmation to our faith in theſe laſt times as doth much exceed the greateſt miracles which were with the firſt planting of the Goſpel. V. Though we may not reſolve our faith on any extraordinare providences, or lay the leaſt weight hereon to ſupport the authority of the doctrine we profeſſe, ſince this only is founded on that ſacred revelation of divine truth in the Scripture, which is that infallible rule to diſcerne true miracles, and what is Gods ſeal herein under the undoubted ſignature and ſtampe of his own power and working in the ſame; yet hath there been ſuch incontrollable evidence of extraordinare ſigns and confirmations to confirme the truth of the Reformed Religion, ſince the Reformation, as in no ages paſt was ever known, p. 58but with the firſt planting of the Goſpel among the Gentiles.

SECTION IV.

QU. I. IS it cleare and demonſtrable that the doctrine of Chriſt, is a ſoull quickening and experimental religion, and the trial thereof, in its moſt ſupernatural truths, of ſuch rational certitude and evidence, as the world can no more deny or queſtion the ſame then theſe experiments of nature, that are of moſt univerſal uſe?

ANSW. Though men looked but at a diſtance here or were come from Heathniſm, ſo for as to make a ſerious trial of Chriſtianity, its ſure they could not but ſee, and be fully perſwaded in their judgement, hereof on theſe grounds. I. That ſuch a diſcovery is undoubted and cleare in the Scripture of ſo great things, as, that there is a holy Ghoſt, and his workings on mens ſouls, of peace with God, and the joy of his preſence, which all who receive the goſpel are called to know and prove on their oun trial. II. That this wittneſſe of Chriſtian experience, hath as diſcernable a conſent and harmony there with as face anſwereth to face in the glaſſe, and is cleare to be no caſual thing, but where every ſtep in this way of trial, is by Scripture p. 59light, and what they did before read there, ere they knew it on their oun ſoul. III. That this in all ages of the church and wherever ſuch as ſerved God in the ſpirit were found in the moſt remote parts from others, hath ſtill been the ſame; and like a great roll is tranſmit from one generation to another, with their confirmatory ſeal, that God is faithfull and true, in theſe truths of his word which ſeem moſt incredible to the world, & now comes to our hand to require the ſame atteſtation and wittneſſe. IV. That theſe who know and teſtify theſe things once found it not eaſy to beleeve the ſame and did no leſſe judge of ſuch great experiments of religion as a dream or imaginary thing then moſt now doe, until they knew them on their ſoul. V. That ſuch alſo have been the moſt burning and shining lights that ever were in the church and theſe innumerable in all ages who declare the ſame, yea this in the mouth of the grave and entrance to ane eternal ſtate when no outward intreſt could ſway them here. VI. That it muſt be a matter of greateſt aſſurance which hath then preſſed the moſt tender parents with their laſt and dying breath to commend the ſame trial to their children, and to obteſt their making earneſt herein as the greateſt intereſt they could leave them. VII. That what ever p. 60differences be oft among theſe in ſome matters of truth: yet, in the certainty of this great trial of the life, power and comforts of religion, is ane harmonious onenes in the ſame teſtimony in all times of the church. VIII. That if any queſtion this becauſe ſo remote from mens ſenſes, and the judgement of carnal reaſon; the reality of its effects, doth unanſwerably prove both the reality and excellency of the cauſe.

QU. II. What cleare and rational conviction can yow offer, of ſo great a thing as converſion of men from a ſtate of nature, to a new ſtate by grace, which doth raiſe them as far above the reſidue of mankinde, as reaſon doth above the ſtate of the beaſtes?

ANSW. Though I should ſtrive againſt the conviction of ſuch a miracle, and demonſtration of the Goſpel, as converſion is, yet were it not poſſible to deny ſuch demonſtrative evidences as the world cannot but ſee hereof. I. That it is ſure ſuch a change is made eſſentially requiſite to the being, and conſtitution of a Chriſtian, by the whole conſent of the Scripture. II. That there was never yet ane argument in nature, for ones being a Chriſtian in the life and power thereof what ever may be for a naked form or shew. III. That they are not a few, but innumerable inſtances in all times and of all rancks & conditions p. 61of men on whom ſo great a change and difference hath been made thus evident, both from themſelves what once they were, and from the reſidue of the world. IV. That this hath been not only upon ſuch as have been ſignally impious in their practiſe, but who in their judgment were wont to deread holyneſſe as a fancy, ſo as Atheiſts muſt grant that there have been as profeſt Atheiſts ſometimes as themſelves, who have been made ſuch conſpicuous monuments of the power of the goſpel. V. That none can object here, as once the Jewes did, doe any of the rulers, or ſuch as the world counts moſt wiſe, and knowing ſtand wittneſſes to the ſame; when it is ſo knowen there have not been more wiſe, learned, and judicious in the things of reaſon upon the earth, then ſuch as have been eminent examples of the power of converſion. VI. That its marvellous effects in ſubduing men, to what once was there predominant intereſt and idol, and to part from what had been as their right eye, or hand could only be from ane immediat divine power. VII. That ſuch as were greateſt adverſaryes to the truth, have been made no leſſe eminent inſtruments in the ſervice of Chriſt, and choiſe veſſels of honour, then once they were in their enmity and oppoſition. VIII. That this change hath p. 62been ſo diſcernable in times of moſt viſible perſecutions and hazard, when no outward advantage or gaine could have the leaſt influence thereon. Now as theſe are demonſtrably cleare, ſo can there be no poſſible acceſſe to queſtion this. I. That the Scripture is faithfull and true in ſo great a diſcovery. II. That there is a divine ſpirit and a power above nature, which accompanyes the ſame in ſuch a change. III. That there are ſurely, contrary ſtates in ane other world, when they are ſo undeniably manifeſt here.

QU. III. But can ſo great ane experiment of religion as that of communion betwixt God and men, here upon earth be made rationally convinceing to ſuch as are themſelves ſtrangers thereto; and for a further confirming of the Chriſtian faith?

ANSW. Though this be ane experiment of divine truth of a more tranſcendent intereſt and value then all that ever were in nature, yet is it no leſſe evident, there can be no poſſible deluſion herein; if I. to which ſo innumerable a company beares teſtimony and hath tranſmit the ſame, as that which not once or twice they have proven but in the continued trial of their life. II. That its knowen to the world, how ſuch as teſtify what they doe, and have ſo oft found in the retirement of their ſouls with God, are of as p. 63diſcerning ſpirits to know the true value of things, as any elſe; yea ſuch whoſe teſtimony in other things the worſt of men could not refuſe nor deny. III. How its undeniably evident, ſuch muſt know ane other acquaintance and ſociety then that of men; that not only makes theſe hid exerciſes of godlines ſo deſireable, where all may ſee they more flee then follow any humane wittneſſe, but thus makes ſo viſible a change oft both in their caſe and countenance after moſt ſad anguish and dounecaſtings of ſpirit. IV. That it is ſo evident alſo how ſuch as are moſt ſerious this way, have been viſibly oft raiſed above their ordinary caſe, and frame in prayer, and other dutyes of religion; yea, in that manner, as they who never knew, there is a holy Ghoſt but by report, could not withſtand ſo cleare conviction of the reality hereof, that can beget ſuch liberty, humble tenderneſſe and melting of heart, yea ſuch diſcernable joy and confidence. V. That no deluſion or falſe shew can be here, when its ever ſeen, how ſuch as are moſt ſerious and frequent in prayer and theſe hid retirements with God, are the moſt flourishing alſo in the vitals of Chriſtianity, and have the moſt honorable luſtre, and appearance of any in their profeſſion. VI. That its ſuch only whoſe joy and comfort is moſt ſpecially p. 64diſcernable beyond others when theſe lower ſprings of outward help and encouragement are moſt viſibly shut up.

QU. IV. Is that great, and experimental part of religion in the power of the conſcience over man, ſuch as may be as demonſtrable to the world, as the truth of a rational being?

ANSW. It may be matter of wonder how men are not ſtruck with deeper convictions hereon, when they cannot but ſee. I. That though this be the greateſt tormentor, and troubler of the world, yet is there no poſſible retreat from its power tho they should flee to the uttermoſt parts of the earth, but doth thus enforce the ſoul to a reflexion on its ſelfe even when it trembleth at that ſight. II. Which cauſeth ſuch feare and horrour upon the commitment of ſecret ſins, when no dread of humane wittneſſe, or of viſible hazard this way could ever occaſion this. III. Which admits no violence in any to outdare the ſame, but is a power that the greateſt monarches finde to be ſtronger then they; and is ſuch, as theſe oft are enforced for a preſent eaſe, and releefe either to divert, or bribe the ſame by ſome falſe grounds of peace. IV. That it conſtraines men to juſtify God, and judge themſelves when his hand doth purſue them, and to finde out p. 65their ſin, and guilt, which was before hid. V. Which makes men alſo afrayed to be alone with themſelves; and to tremble at the word of truth, becauſe its light doth torment them, by that unavoidable application the conſcience makes hereof. VI. Yea makes mens guilt ſo legible oft in their countenance, even when they ſtudy moſt to conceale it, as all may ſee, there is ane accuſer within whoſe authority and power cannot poſſibly be declined. VII. Which with ſo remarkable a conſidence, and ſecurity doth ſupport mens ſpirit and makes it eaſy to ſuſtain its greateſt infirmityes from without, when it is a friend; yea, thus upholds the oppreſt with unſpeakable peace and comfort, when it doth oft cauſe the oppreſſours to tremble.

QU. V. But what doth moſt neceſſarly reſult from ſo cleare a demonſtration as the conſcience is for confirming of our faith?

ANSW. I. That its infallibly thus cleare, how there is a higher power and judgment, to which all mankinde is ſubjected, & gives the world an unavoidable demonſtration, both of the being of God, & the truth of his word, in the great & ſupernatural diſcovery which it makes hereof. II. That there is a ſupream & infallible law alſo & inviſible judge above us, under whoſe power and authority this court of juſtice doth without reſpect of perſons p. 66both ſummond, arrest, bring in witneſſe and ſentence great and ſmall. III. That the internal government of our bleſſed Lord, this way both in the ſeverity of his rebukes and moſt ſenſible enlargements of peace and comfort is unavoydably demonſtrat. IV. That it beares ſo clear evidence to that unknowen and undoubted releef; and how none elſe could be ever found, to theſe wounds and ſtings of the conſcience, but in the light and power of Chriſtianity. V. That it is ſimply impoſſible for men to delight freely in a courſe of ſin, when no humane power can diſarm the conſcience of that ſo intollerable a ſting, by which it begins ſo early a hell within the ſoul. VI. That ſuch is the power and peace of a good conſcience as can make it ſtand unbroken amidſt the greateſt ruines and terrours of the world when under ſuch a guard, as it is wrapped up in its own innocency.

SECTION V.

QU. I. IS the evidence of a Kingdome of darknes, in a direct oppoſition and contrariety, to that Kingdome of light, which Chriſt hath ſet up by the Goſpel, ſuch as the certainty thereof may be a matter of ſenſe, as well as of faith?

p. 67ANSW. Since this is of ſuch ſpecial uſe, both to confirm the chriſtian faith and awake ſuch to deeper reflexion on the ſame, with whom there ſeemes no acceſſe to deall, but by proofes from palpable experience; it is not poſſible to deny. I. That there is ſuch a power, as the devil and theſe wicked ſpirits incompaſſing the earth, yea that have ane ordinar and familiar converſe with many therein. II. That theſe ſpirits though once originally excellent, have fallen into ſuch ane apoſtacy, as all may ſee their aim and only pleaſure, is to dishonour God, and deſtroy his image in man. III. That it is impoſſible to deny the marks of that power and conqueſt, which the Prince of this world, hath every where amongſt men; yea how viſibly many are transformed into his image into ſuch prodigious and deſperat acts of wickedneſſe; as we should think humane nature could not but tremble at. IV. That none can control the certainty both of ſenſe and reaſon which is in the truth of apparitions and bodily poſſeſſions of men in all ages, and in all places of the earth; and can need no demonſtration for this, that in many places of the earth, the devil is both viſibly and audibly knowen. V. That he is ſo manifeſt in his appearence as a ſpirit of blaſphemy, which impetuouſly acts men to war againſt heaven p. 68with their tongue in ſuch oathes and curſing as hath no caſual pleaſure, or gain herein; yea, as a ſpirit of deluſion in ſo viſible ane excitement of others to theſe extravagancies under a shew of religion, as are incompatible with any uſe of judgement or reaſon. VI. That ſo innumerable a company of humane race, hath in all ages been in a formal, and expreſſe covenant with theſe powers of darkneſſe is undenyable upon the moſt ſevere and impartial inquiry herein.

Qu. II. What ſpecial aſſiſtence to your faith doth the certainty of theſe powers of darkneſſe bring therewith?

ANSW. I. That ſuch a party both in their nature and continued actings, are in a ſtated oppoſition to the Kingdome of Chriſt. II. That it is ſo viſible the prey which theſe mighty hunters do follow is not our body, or the things of this life, but is with reſpect to ane immortal ſoul, and ane after ſtate, and that thus man might be made sharer of the ſame miſery under which they are concluded. III. That all may ſee their being under reſtraint of a ſupream power above them & under ſuch chaines as do irreſiſtibly bound their rage, and enmity againſt man by ane inviſi…le guard and hedge which they cannot breake over. IV. How their greateſt rage, and ſtrugling is againſt the converſion, p. 69of ſinners to God, and to hold faſt his poſſeſſion in ſuch, as the Spirit of God doth not, more clearely move for their reſcue, then theſe doe to croſſe that bleſſed deſign of the Goſpel. V. That there are none ſerious in the truth and life of religion but finde themſelves purſued by ſuch ane adverſary; and to have as diſcernably another party then themſelves, or the world to conflict with as if they ſaw them in a viſible shape. VI. That by the Goſpel and within the precinct of the church, is ſo diſcernably a greater reſtraint of Satans dominion and power then in all the earth beſides; yea that the advantage of being within the external covenant of Baptiſme, is ſo demonſtrable as the leaſt yeelding or tendency to a renouncing of the ſame, or any acts of homage, for making uſe of his help, hath ever made way for ſome more extraordinary power of the devil over ſuch then others. VII. Thus alſo is a moſt undeniable confirmation given of ane inviſible world, and of ſuch intellectual beings there, as are far above man; yea that there is ſo undoubted ane intercourſe betwixt men and ſpirits, as may clearely shew that intereſt mens ſoul hath in another ſtate and world then this.

QU. III. Is that great truth of the immortality of the ſoull, and its never dying ſtate p. 70after death, as fully demonſtrable to reaſon, as it is by the furtheſt certainty of faith?

ANSW. Though it be ſo amazing a thing to beleeve ane immortal ſoull, and eternal ſtate, wherein it muſt shortly enter, as by few ſeemes to be apprehended, yet are its demonſtrative evidences, ſuch that except men loſe all ſence and uſe of reaſon, it is not poſſible to deny. I. That there is ſuch ane immaterial and active ſubſtance as the ſoull, which can admit no cauſe, either of its decay or diſſolution, from the body, yea that the greateſt excellency of this viſible creation, is here, that ſuch a vital beam of life, light, and immortality, as the ſoull of man is therein. II. Though we cannot ſee this rare and wonderful being, yet it is here we both ſee, and feel it to be ſomething diſtinct from the body, and to have a diſtinct intereſt, both in its griefs and comforts. III. How it can have no dependance on the body in its being, which doth no way depend thereon in its actings and exerciſe; but is oft moſt vigorous and cleare, in its exerciſe, not only when moſt ſeparat and abſtract from ſenſible things, but when the flesh is under the greateſt decay, and neare its diſſolution; to shew the ſoull lyeth not a dying with the body, but hath its diſtinct ſubſiſtence, p. 71to live in a ſeparat ſtate, when it dyes. IV. Its being peculiarly framed for converſe, and intercourſe with ſpiritual beings, yea is only of the viſible creation admit to fellowship with the inviſible God, and to have reflex acts upon it ſelf. V. How it is a being of a higher nature and value, then the ſun, moon and ſtarrs; which not only can know, and conceive of things above the evidence and impreſſions of ſenſe, but to make a rational choiſe of good, though croſſe to any ſenſual pleaſure; yea to rejoyce, and have its proper delights, when the body is afflicted and in pain; nor can be defiled from the moſt loathſome ſores and defilements of the flesh, ſo as I muſt needs ſee both its dominion and preheminence over the body, and to have aſſuredlie a ſubſiſtence without the ſame. VI. That it is ſuch a being, as is capable of a happineſſe beyond the whole extent of the world, & hath theſe intellectual facultyes, which cannot poſſibly want, both objects ſuitable thereto, and injoyments, above the ſenſes. VII. That the moſt choiſe and excellent, are uſually moſt afflicted, and crushed under the feet of their oppreſſours, whilſt theſe flourish in the earth and have no bands in their death, ſo as ſuch were of all men the moſt miſerable, if in this life, both their being and bleſſedneſſe p. 72were founded. VIII. That there is ſo univerſal a ſenſe of immortality, as theſe who both feare and hate the evidences hereof, yet under ſome conſtraint of reaſon hath the ſame for a continued terrour. IX. That it is ſure the certainty of death, makes it ſimply impoſſible, for things only ſuited to this life of ſenſe, to be the ultimate good, or fruition of man; ſince elſe the beaſts should have a greater happineſſe then ſuch, if it were not from reſpect to ane after and immortal ſtate.

QU. IV. What confirmation to your faith does that great and amazing change by death offer, when it would ſeem to be ſomething meerly natural?

ANSW. Though the only wife God moves herein according to the nature of ſecond cauſes, and that it hath various wayes of approach unto men, yet may all ſee with the furtheſt conviction of rational evidence, as well as certainty of faith, I. How death in its firſt conſtitution is penal; and comes by a divine appointment unto all, not meerly as men but as ſinners, and to be thus no natural accident and reſult of our primitive and original frames. II. That its death, as a penalty which keepes the feare and dread thereof ſo much on all living, as that laſt period, when the eternal ſtate of men is then caſt. p. 73III. That the ſting and bitterneſſe of ſin, is ſo manifeſt in innumerable diſeaſes and ſtroakes of death, which many feel an 100. times ere they dye once, beyond other of the creatures. IV. Though the ſentence of dying is on all, yet ſo great a difference is betwixt the ſaints and reſidue of men here, that its penal execution on the ungodly, is ſuch as nature can give no ſupport herein. V. That ſupernatural preſages and warnings hereof ere it come, are in all times ſo known and ſure; yea ſuch extraordinare evidences ſometimes of the preciſe time, as could have no poſſible riſe from any natural cauſe. VI. That its immediat commiſſion from a ſupream and inviſible power, is ſo evident in ſuch executions oft, of this ſentence, by ſword, famine and peſtilence, as the viſible finger of God, in a juſt retribution unto men for ſin, may be no leſſe ſeen, and a ſupernatural cauſality, then the effects have been undoubted and cleare; to shew ſuch is the ſtate of man, as this great revolution by death, doth each moment depend on a call from heaven. VII. That the certainty of ſomething ſupernatural herein, as the King of terrours, is ſo known as no releefe can poſſibly be found, but in the truth and power of Chriſtianity, to ſet men both above the feare of death and ane after ſtate, when once it comes p. 74neere. VIII. Yea that it is ſurely above the poſſibility of nature, which can beare out in this great adventure and trial of mens faith, both in the truth and ſtrength thereof, at death, for which end the Lord hath thus choiſed that by ſo ſtrange ane entry, and at ſo dark a port they should firſt paſſe to the full enjoyment of that glorious ſtate above.

QU. V. What evidence and demonſtration can yow shew, to confirm ſo great a faith of an eternal glory abiding the Saints in heaven, and of its earnest and firſt fruits here, as may ſtrike ane undeniable conviction hereof on the world?

ANSW. I. By that viſible ripening and reſemblance to ſuch a ſtate in all the degrees of a Chriſtians grouth, to a more full ſtature of the man in Christ, as may be no leſſe evident then the natural grouth of our body. II. That though the opening of theſe gates of the ſecond world be hid, as no humane ſenſe can diſcern the ſpirit in its aſcent through theſe higher regions, to that unconceiveable paradiſe and glory in the third heaven, yet is the triumphant entry and paſſage of innumerable Chriſtians at death, ſuch as hath oft been, a matter of ſenſe and cleareſt evidence to the world. III. That ſuch alſo were both humble, tender, and ſincere in p. 75their life, and then in ſo great a compoſure of judgement, as all might ſee they knew what made them glade and could ſwallow up both the feares and bitterneſſe of death; yea that this was not given for their own ſupport only, but for a more publick uſe, to the conviction and confirming of others. IV. That the ſtate of glory is demonſtrable and hath been oft brought downe to mens ſenſe, by theſe ravishing joyes of the Martyres of Chriſt, and exultation of ſpirit even in the flames. V. By ſuch ſupernatural comforts as attend the life of Chriſtianity, and can have no poſſible riſe from the flesh and outward cauſes, with that joy and peace, which by ſo natural a reſult followes well-doing; and any ſervice of love for Chriſt as all may ſee to be the firſt fruits of that harveſt which is above. VI. By ſo rare and marvellous a frame of the new man, ſet up in this lower region of grace, in ſo diſcernable a conformity to the bleſſed God, and reſemblence to another ſtate then here, to which the world is but as a place of pilgrimage, trial and a preparatory ſtate only. VII. By ſuch viſible returns of joy and comfort of Chriſtians after ſaddeſt conflicts and downecaſtings, and day-break of theſe vital quickning beames of divine light, that have been no leſſe evident oft, then that of p. 76the martyrs at the ſtake, who cryed out, Now he is come, he is come. VIII. By theſe breathings of love after ane unſeen Chriſt and viſible effects of its power on men, as might shew ſome begun tranſlation of the ſoull ſo far herein, as to be more where it loves then it lives. IX. Though we cannot ſee here, that ineffable glory, which is above, but should have our faith inſteed of eyes; yet ſuch is the truth of holineſſe, as doth not only evidence, but in its own nature partake of a future glory; ſo as every degree and act thereof doth enter in a begun ſtate of fruition and bleſſedneſſe, and makes it ſimply impoſſible for a good man in any true exerciſe of godlineſs, not to be happy alſo, and thus in a more near capacity to know that joy unſpeakable, and full of glory, which is above. X. By ſo ſure, known, and tryed a paſſage betwixt heaven and mens ſouls in prayer, with ſo ſetled a trade of commerce this way, and certain returns, as with aſſurance ſuch can ſay, though they muſt change their place, yet not their company. XI. That the whole diſpenſations of providence in Iſra…ls paſſage through the wilderneſſe, and to ſo excellent a country as Canaan, is no leſſe ſure in it ſelf, then that i… was given for an embleme and type of the jurt nying and militant ſtate of the faints hereand p. 77to be a ſolemne pledge of that Canaan above. XII. That ſuch is the magnificence, harmony, and order of theſe viſible heavens, and celeſtial bodies there, with their different degrees of glory, (though all illuminated from the ſame fountain of light the ſun) as we may judge by a divine ordination have ſome peculiar reſpect to that end, to awake & raiſe our thoughts thus, to theſe higher regions of glory, which are above all theſe, by what is thus viſible to our eyes; where the redeemed of the Lord shall be ever fixed, & shine forth as the Sun in the kingdome of their Father.

QU. VI. What viſible and awakning evidences are there of the truth of an Hell, and that ſtate of horrour and torment in another world, which even to mens ſenſes here, might preſent the certainty thereof?

ANSW. I. That it can be no more ſure, there is ſuch a power and party as that of the Devils, then the reality of ſome ſuch horrid region and place alſo, to which they belong, and are adjudged to. II. From ſo innumerable a company of human race, as are not only in the viſible ſervice of theſe infernal ſpirits, but partakers of the ſame nature and enmity againſt the H. God and his image, as doth clearly witneſſe their reſpect and tendency to the ſame ſtate and place, and to be conſederate in their judgement, as they were p. 78here in their ſin. III. From ſuch viſible impreſſions of vindictive juſtice on mens ſouls, with ſuch horrour of conſcience and unſufferable torments this way, as in all ages have been known by moſt remarkable inſtances, when not in the leaſt diſtemper of their natural reaſon, that may preſent to mens ſenſes ſomething of a viſible Hell, as convincingly, as if one had riſen from the dead, for the ſame. IV. From ſuch a trembling ſenſe, and terror of divine vengeance, as oft follows upon horrid acts of wickedneſſe and moſt eminently then breaks forth upon a ſurpriſing ſight of death, as all may ſee ſomething more dreadful herein then the diſſolution of nature and the power and preſent arreſt of a future judgment made viſible in the ſame. V. From ſuch begun degrees, as that of blaſpheming and rage againſt God, becauſe of his plagues, with theſe prodigies of cruelty exerced by men here in the earth, as might be evident to all to be more then human, and rather the effects of infernal ſpirits acting in a human shape. VI. From ſo clear a prelude of the ſame in that judicial obduration, and blindneſſe, ſo many are given up to under the greateſt diſcoveries of light, ſo as all may ſee their being thus bound over in chains, and shut up in priſon, until death bring them forth to the p. 79execution; and how no relief or application of the means of grace hath then any more acceſſe. VII. From ſuch a mape & shaddow of eternal vengeance, in theſe terrible acts of divine judgment inflicted here on Apoſtates, and perſecuters of the truth, and other flagitious perſons which with the very firſt view might preſent an awful and immediat appearence of God in the ſame, and that ſome ſtrang and ſupernatural punishment is oft viſible on the workers of iniquity. VIII. And what ever be of natural cauſes in ſuch viſible repreſentations here in the earth, as that ſulphureous lake where once Sodom was, and theſe burning mountains ſuch as Haecla, Etna, and Veſuvius, yet we may truely judge their being thus ſet before the world as ſome viſible memorials of theſe infernal flames; and as it were ſo many lumeheads thereof, for ſuch who will not believe the ſame, becauſe they doe not yet ſee or feal ſuch a thing.

QU. VII. What aſſiſtances hath our faith, of that great and wonderful truth of the reſurrection of the body, after its diſſolution in the grave unto duſt?

ANSW. I. From that viſible and ſtupendious frame of the heavens and the earth, when its ſure that the ſame infinite power, that hath not only made man, but the whole creation, can as eaſily collect and recount p. 80the diſperſed ashes of the body, as form the ſame. II. From that greateſt pledge hereof, in the reſurrection of the body of Chriſt. III. From that tribulation and ſore pain, that the ſaints here in their outward man are expoſed to, ſince it is ſure that in the holy juſtice of God, he did not give ſuch bodies for labour, and for toyl, and to his martyrs, to endure unexpreſſible torments for Chriſt, to perish for ever. IV. From theſe viſible reſemblances and prefigurations of the reſurrection which the Lord hath given to confirme our faith herein, in the ordinare courſe and productions of nature; ſo as all may ſee how every night is as the grave of the daylight, and each morning a new reſurrection of the ſame; and how viſible an image of death is in each ſeaſon of the winter, with ſo marvelous and beatiful a reſurrection of the earth, on every return of the ſpring, in the herbs, flowers and plants, taking life and riſing again, in the leaves, bloſſomes and fruites; yea this in ſuch a variety, as may no leſſe convincingly evidence an infinite divine power herein, then that the ſame body of man should be raiſed at the laſt day. V. From that continued miracle of the harvest, after the ſeed-time, with ſo amazing a production of the grain ſowen in the earth, and its firſt dying there before it be quickned, p. 81ſo as to be at laſt brought to 30, 60, yea ſometimes an hundred fold, out of the very ſame grain; which to theſe who had never before known the ſame would ſeem incredible, & above all reaſon to conceave, or bear credite therto.