A DISCOURSE Representing the Sufficient MANIFESTATION Of the Will of GOD to his CHURCH in all its several Periods and Dispensations.  
BY JAMES CANARIES.  Rom. chap. 12. ver. 1. 
— your Reasonable Service.  
EDINBURGH, Printed by the Heir of Andrew Anderson, Printer to the Kings most Sacred Majesty, Anno DOM. 1684.   

EDINBURGH, August 21. 1684.  
THE Lords of His Majesty's Privy Council, Having considered an Address made to them by Mr. James Canaries, Desiring licence to him or his Assigneys for printing a Book compiled by him, entitled, A Discourse Representing the Sufficient Manifestation of the Will of GOD to his Church in all its several Periods and Dispensations, for such time as they should think fit. Do hereby grant licence to the said Mr. James Canaries, or his Assigneys, for printing the said Book compiled by him, for the space of Nineteen Years after the date hereof. And prohibits and discharges all other Persons to Print, Re-print, or Import into this Kingdom any of the saids Books during the space foresaid, without licence from the A●thor or his Assigneys, under the pain of Confiscation of the same to his and their use, besides what other Punishment the Council shall think f● to inflict upon them, in c●se they contravene. Extraced by me  
COLIN c. Cls. Sti. Concilij.   

ERRATA.  
page. 32. Line 24. red recommend. p. 43. l. 11: r. embellish. p. 81. l. 1. for tumbling, r. tumble. p. 105. l. 8. after for, add ever. p. 130. l. 9. for ye, r. yet. p. 156. l. 19 20. for being doubly guilty in a manner, r. being found doubly guilty in a matter. p. 221. l. 13. for here, r. how, p. 290. l. ult. after considerable add as.   

To the Right Honourable JAMES EARL OF PERTH, &c. Lord High-Chancellor OF SCOTLAND.  
My Lord,  
NOW when the whole Kingdom is resounding with the loudest Acclamations of Joy for that late Felicity, which our Gracious KING has vouchsafed us, in bestowing upon us such a Chancellor, as equally answers all our former, and even puts to silence the most eager of our present Wishes; I may( I doubt not) presume upon a favourable Smile to be deign'd this small Mite of Congratulation, which my Zealous, tho poor Endeavours throngs in with the public crowd.  
And altho such Addresses, upon the like Occasion, use rather to be interpnted by all the environing World, as nothing else but the insinuative and designing strains of Flat●ery and compliment, and such Courtly Shadows, as only follow and await upon Greatness and Preferment: Yet the universal evidence of real exultancy which appears because of Your Lordships Promotion( whereby 'tis hard to distinguish whether every one resents more the new Accession to Your Lordships Glory, or That to the Happiness which he shares in the common advantage of his whole Nation), takes off all reasonable suspicion of any such base and unworthy intendments from Those, which nothing can restrain from the boldness of pressing forward to express the ingenuous acknowledgements, It does every where engage. And he that would aim at accoasting Your Lordship with any cajoling or adulatory methods, behoved, not only to be ignorant how ungrateful all such are to that sincerest Modesty, which is the very Enamel and Decorement of those other radiant virtues whereby Your Lordship is so eminently ennobled and adorned; but also to contrive new Raptures for his Blandishments, which never yet any under that Name were accustomend unto, when to say of Your Lordship but what You justly deserve, would entirely exhaust whatever has hitherto been soared the most highly in the wonted Eulogies and Praises: Neither of which I shall ever be guilty.  
But, My Lord, I presume that towards a Year ago it was made known to Your Lordship, that I was designed to prostrate the first of my Labours at Your Lordships feet, there to show with what Veneration Your Lordships virtues and Noble Learning( which mutually borrows from, and adds Lustre unto These, and Your Noble Self) did overtake a Man, whom no other bonds could tie to any such Admiration and Regard; as never yet having been so far honoured, as to be but once more seen in the face by Your Lordship, than any of those numerous Throngs which constantly flock with ravishment to behold the Ornament and Darling of the Scottish Nation. And so it is still the Earl of Perth, whose Name I-have dared to prefix unto these Papers, and not the Chancellor; or only the Chancellor, because it is the Earl of Perth that is He.  
That our present happiness in Your Lordship may continue while a sero in Coelum redeas be at once wholly applied and verified, is undoubtedly the fervent Prayer of every one, who loves the True Religion, his KING, and country, and own self; but especially of,  
My Lord, Your Lordships most humble and most devoted Servant, JAMES CANARIES.   

The Occasion.  
AFter I had returned from Rome, it was imposed upon me to give an account of its Religion. Whereupon I wrote several Papers upon the pretended Infallibility of that church. But having observed that the thread of the Discourse was sometimes interrupted by following the Analogy betwixt the prior Dispensations to the Christian, and it, wherein the Romanists fancy they find mighty advantage; I thought it would not be amiss, should I, by way of Apparatus, draw up the whole Scheme of the several Dispensations whereby GOD has manifested himself to the World; that so, in pursuance of my former Theme, I might but refer to it, when ever the occasion required that I should run the parallel betwixt any of them. And therefore I wrote some few Sheets to that purpose; wherein I did especially consider the intrinsic sufficiency of the Manifestation in all the several Stages and Revolutions of the Church.  
But before I could accomplish my first Task( for since ever I came back to Scotland my condition has been such, that I could not do any thing but by snatches), I bethought me of another design, which might still be subservient to the former, and perhaps be no less taking, nor useful either, than it: Which was the Resolving of Faith; and therein showing that the Papists do endeavour to rob us of our Reason and Senses too, and overturn that rational certainty and evidence which we have of the truth of the Christian Religion. And this I brought very mear to a close. So that of the two Discourses I have at least about forty Sheets.  
But at last some pressing circumstances having even forced me now to appear in public, I resolved to take my hazard of that little Discourse which I had wrote as an Apparatus to the rest, and thereby make an essay how my way of writing would relish the World. And so I went to the Press. It is true I had but then about eight Sheets of it in Copy, tho within these five Weeks since, it has swelled to the bulk whereof now it is. But in the interim I judged it pertinent to join the extrinsic sufficiency of the Manifestation, with the intrinsic, that as the one might serve the Discourse about the boasted Infallibility of the Roman Church, so the other might That about the Resolution of Faith, and demonstrating the evident truth of the Christian Religion against the Papists, who both expressly deny, and hold such Principles and Opinions as quiter supplant it.  
BUT I persuade myself that even abstracting from all this, my pains in this Discourse shall not be in vain. For tho the World be almost nauseated with Books on this Subject, yet he must be a great stranger in it who knows not, that the need of reinforcing assaults on that head is not one whit less than ever: There being hardly any more a-la-mode entertainment than to droll and baffle Religion, as if it were the only thing which deserved most to be hiss't at, and houted out of all rational and virtuoso Company. So that tho there be many that carry the Name of Christians, yet, alas! it is to be feared there is not such a number of those, who own the Power, which should influence all that are really such.  
Besides, Even among those who truly do so, there are too many that flatter themselves with a superficial and perfunctorious belief of its Doctrines: so that if they have learned but the very first Alphabet and Catechism of it in their younger years, they think they need not any more for their whole life thereafter; as if they had already provided themselves abundantly of all that were looked upon as Necessary: and therefore cared not to busy their heads with what were consequentially no more but arbitrary and superfluous. Whereas, has GOD been so vouchsafing as to display himself to Mankind at that rate, at which this Discourse has shewed he has done; and shall any red that, and yet satisfy himself with such course and vulgar notions of him, or such a general confused knowledge of the Mysteries of that Religion, which he has so industriously imparted? And therefore to both these sorts of People this Discourse may fortune not to be altogether impertinent.  
Far be it from me to be either so arrogant or presumptuous, as vainly to fancy that my poor endeavours shall prove successful where so many excellent and vigorous Addresses has been repel'd and come off with an affront; if to be so miserable frustrated can be reputed one. But I behoved to comply with what I mentioned before. And perhaps there may be some one thing or another in mine, that may touch some one body or another, which would red over all those more elaborate Writings with a perfect coldness and indifferency. And if there be, all my labour is but too much recompensed. Besides the newness of a thing uses to recommend it, when nothing else can do that.  
Indeed this may be called new, tho there should not be so much as one Consideration in it that were so. Because I owe it purely to the Bible and my own reeflections: having been so very jealous to avoid being a Plagiary on a Subject that is so trite and common, that, from my first beginning to writ while I put an end to it, I carefully declined the looking but never so overly into any Book of this nature; save it was that sacred one, wherein our Religion is most divinely established. So that I have taken the adventure to present the World with my own native and genuine thoughts, and such Observations as only a serious perusing and considering the Holy Bible did suggest unto me.  
SOME perhaps will be stumbled at several of my arguings drawn from the attributes of GOD; as if they were not so respectfully expressed, as such a dreadful and sacred subject seems to require they should be. But all such must know, that all those flow from the Principles of our Natural Religion, and the dictates of mere Reason. Now we have no other way from these, to judge of any End that GOD could design in his Providence toward Man, but by considering the agreeableness of it with those adorable Perfections which shine from his Nature and Essence. And therefore there is no other Medium whereby we can conclude that such or such an end could not have moved him, but what can be gathered from the absurdities that would follow from the comparing of it with his glorious attributes. And he knows ill how to manage an Argument ab absurdo, who makes it not as odious as he can.  
But then the odiousness and absurdity falls not upon the thing itself absolutely considered, but only upon it as it lies under such or such a Supposition. And so, the inference of these does but remove from it that other thing which is supposed; because, since nothing can devolve such an odiousness or absurdity upon what is essentially uncapable of being justly reproached with either( as every thing must be, which can be the Subject of such an Argument), the proving, that from such a supposition such an absurdity would inevitably follow, does manifestly but prove, that such a supposition can never be more but a bare supposition for argument sake, or that it is impossible that things can be really so as they are supposed. And this, as is clear, is so far from involving any disrespect to that thing from which that supposition is removed, that on the contrary, it argues the greatest regard unto it imaginable; when it suffers not any thing to be compatible with it that would infer such an absurdity and odiousness upon it.  
Thus it is that GOD is demonstrated not to be possibly the Author of Sin, by an argument drawn from his Holiness, and what an absurdity would ensue, if it were contaminated and defiled with those loathsome pollutions which frail creatures can be guilty of. And who can fancy that GOD is any wise disparaged by the most odious consequences that could be gathered from his being so supposed to be the Author of what is so repugnant to that One of his Attributes.  
Wherefore the like must be said in reference to the respective suppositions under which the rest can proportionably fall. And so the charging of GOD with Foolishness, or Injustice. or Cruelty, or Rigour, &c. under such suppositions; sounds no more harshly, than under another, to call him an Adulterer, a Thoremonger, a Murderer, or Thief, &c. Where, it being palpable that he cannot possibly be either, there is no affront done to his sacred Name, by such supposed imputations; but only by an evident argument upon that account, he is proved not to be such as would infer them.  
But he must be very disingenuous, who does not aclowledge with what veneration and prostrate regard every page. of this Discourse treats the Divine Majesty: his absolute Power and sovereignty being exalted by it, above all that we can either think or imagine: and all his several attributes considered with such a becoming relation to one another, as their all being infinite can possibly exact: so that we have Reason to guess what may belong to what is so.  
AS for the Style; I confess I am somewhat suspicious, now when I see it in print, that in some places it may give occasion to the sullen and morose part of the World to construct that there is more than enough of affectation in it. But none will make such a gloss who truly knows me. For had I been, either of the humour, or at the pains, as to affect Language, I might perhaps have pleased them better. But the truth is, I have ever looked upon the wording of a thing, as but an outward circumstance wherein a man may take his own liberty. And therefore I have, out of a certain kind of ingenuity, indulged the present fancy of expressing myself, so as at every opportunity it offered itself unto me. Neither use I to notice any thing of a Book so much, as the Method and contrivance, the close pursuance of the main design, and with what solid and convincing reason and sense it manages that. And I presume to assure myself that mine has not failed too sorely in either of these. And so let such People think of the Strain what they will, I am not much to trouble myself. Assuredly no more, than if I should be challenged because the Cuff of my Coat sleeve were not of that exactly modish Cut which anothers is of.  
Truly I use to laugh when I hear of a Fashion of Language, as if forsooth there ought to be any other, whatever there may be, than that which can best serve to make ones conceits to be understood; so that the words be not exotic or flatly strained: And some can only do that in long and fluent Periods: some only in short and little brisk Sentences. But in that, if ever any where, unusquisque suo sensu abundet, should take place. And he that would either rack up, or pare off all Language while it was exactly comform to some Procrustes's Bed would certainly exercise no less tyranny, than did he, who treated the very bodies of Men at that cruel rate.  
I am indeed of the opinion, that ordinarily the more rolling Sentences, providing they be not intricat nor entangled, use to contract and couch more matter in less room, than can those that are of the precise laconic size: as let any try the experiment I'll undertake to show. However if I be guilty of any too much flaunting luxuriancy, it is on the extreme, which, I hope. I can much sooner mend, than can he That, who must writ sordidly do what he will. And this shall be the last time that I shall have the least shadow of any need for such an Apology, let me have never so little of it now. Only I hope there will be some allowance for one whose years are yet on this side thirty, as to the matter of too much fluency in his language.  
And I would desire that none would look upon this Discourse, with any relation to the circumstances of the Author; or as accommodated to svit the peculiar strains of any Profession: for each have their several Airs and Meens. And so I would not have it thought as any wise fit, either for the Pulpit, or any other place where men use to declaim or harangue: since I know that, in several places especially, nothing would be more impertinent for any of them and on set purpose I suffered it to be such.  
AND as for those wry Mouths, and petulant saucy Tongues, which seem to have been only shaped for some jest or sarcasm; let them blurt out whatever happens first to come within their teeth; they shall no more move me, nor can the Moon be, at the spiteful snarl and bark of an ugly Cur.  
But I have not seldom seen such censorious People virulently carp at an expression, which themselves knew not how to better, when put to it to do so, because they took it so severely to task. And I would not wish any body to be foiled at a more ridiculous rate, or more flatly to betray themselves, than thus to be found challenging what it had not been in their own power to have secured from those their own cavils. For thus they detect their ill nature, and nothing besides. And to do that is the wofullest mischief one can do himself.  
FOR a proof of my candour and ingenuity in all this, I shall allege no more, but that in publishing this Book, I have not condescended to be so far fashionable, as to do it in Masquerade, and either leave the Title page. with a blank for the Authors Name while a second occasion, or borrow and feign another for concealing it. Indeed had one already gained credit and renown to his Writings, it might be very justly constructed a piece of humility and self-denial in him to steal out his Books so clandestinely into the World, as that the most inquisitive and curious search to find out the true Author, might learn no more, but what it were to meet with a defeat and disappointment. But for one, who never before had any experiment how his Works would take, to detrect the running the risk of such an adventure and suppress who it was that gave the World the occasion of being perhaps troubled with such Books as would not quiter the cost and the pains; that certainly could never fall under so favourable an interpretation; and any body would think he had but purposely kept himself out of the way from those direct revenges▪ at least, wherewith, he was jealous, too many would pursue him, upon the account of the money and labour he had engaged them to misspend( tho it would not be altogether without their own fault that they did so, when none uses to be forced, either to buy, or red a Book). And so, since the first time that one appears in public, he does it at an hazard; he ought assuredly to be sooner taxed of any thing else, than any disingenuous, or ambitious design, who as publicly exposes himself to all the inconveniencies of that danger which he incurs, as he does That by which he incurs it, and becomes obnoxious unto them. So that had there been either policy or design in my view, these Papers had never carried before them any such Name as James Canaries; especially when my circumstances are such, as make me yet depend upon the World for my fortune in it. But however that shall come about, I must, and will still follow that openness and freedom of Spirit; against which hardly any interest can be so prevalent, as to make me, either disguise or dissemble it. And I must ly long at the Pool of Preferment, before any very artificial compliance, or cunning methods, help down my lame Accomplishments into the Waters. And therefore, with such as they are I intend to crawl out the plain, honest, simplo road.  
There is indeed another end, than what has been insinuated, for which one might sand out anonymous Pieces; viz. that his own Name( not being perchance so famous as were requisite) might not be any wise prejudicial to those Works which thus he fears to own. Since▪ as there is nothing more common, than for a buzzing Authority to recompense even real weaknesses, which he, whose Name struts begly with it, is guilty of; so, on the other hand, it is no less ordinary for a good cause, not ill managed, to suffer upon the account of the obscureness of that Person, who set his hand to it: the vulgar part of mankind using more to notice, who it was that wrote, than what it is that it written. But that is such a childish and unreasonable prejudice in them, that be were more justly to be upbraided with both the Epithets than they, who would contribute the least mite to humour them in it. And Sense is still Sense, from whatever cost it came, to any man that deserves to be charactered as one of it, or understanding.  
IN fine then, If I have done well, I'll be encouraged to do more. If I have but done so and so, I'll yet make another trial to see if I can do better. For I have not embarked all my Repute in this first Piece. And the whole loss needs be but mine. So I bid my Reader adieu with that just and reasonable Demand  Carpere vel noli nostra, vel ede tua.  

A DISCOURSE Representing the sufficient manifestation of the Will of God to his Church, in all the several Periods and Dispensations of it.  

SECTION I.  
1. GOD surely, in the Creation of Man, cannot be supposed to have breathed the breath of life into his nostrils, and to a Body of the most delicate and wonderful composure, such as( though there had been no more, yet) had irrefragably attested Him by whose finger it was fashioned, have joined a spiritual and heavenly substance, enriched with all those excellent Faculties and decorements which rendered it the liveliest Image and resemblance of the Father of Spirits himself; for no other end, than only for a while, either to whirl about and perplex his curious Brains with some few empty and fruitless Speculations, from which he could not reap the left moment of any solid and real satisfaction proportionable even to the pains he had laid out in his indefatigable re-search after them; or else to swill and gratify all those luxurious appetites and desires which his sanguine and pampered Flesh could itch him withal, but which needed no other Soul, save that of the merest Animal, to fit any thing for the being abundantly sensible of their highest relish and transports; and then, after that little, but troublesone or degenerate abode in the world, to crumble again, like the beasts that perish, unto that former Dust and Nothing whence at first he was formed, and thus miserable dwindle and vanish away unto the damping shades of perpetual darkness and oblivion. For who does not see that then, in framing such an accomplished Creature for no finer purpose but these, he had acted infinitely more unworthily his own Almighty self, than could that veriest Drudge he had made, when so basely and pitifully employed below the dignity and perfection of those Rational Powers wherewith he was endowed? The distance between the illimited Wisdom, and Power, and Goodness, and Sanctity of that supreme Essence, and such an unmeet and impertinent production, as would have been Man for those Vain and Ignoble ends, being incomparably more vast than any that can be fancied between him, and the most trifling or abject condescensions unto which he could be defigned to stoop. So does that first one result with such a redoubled excess and transcendency from this other. Now those same very Reasons wherewith we are so eminently adorned, cannot but suggest such becoming thoughts of That which is originally lodged in the Divinity from whom we derived them, as, though purely upon their own account they would not vindicate themselves from the disgraceful and most calumnious reproach of having been only made to truckle unto such mean and sordid pursuits, yet in regard of It, to force us abhor the monstrous blasphemy of aspersing him with any so ridiculous and absurd a contrivance, which, notwithstanding he does all things in number, weight, and measure, would inevitably infer he had forgot to observe the just measures, both of his own self, and also of that being he had so liberally imparted himself unto.  
2. Shall it therefore be thought, that, even although he intended him no future recompense to prompt and encourage his endeavours, yet he had bestowed such intellectual enduements upon him, in contemplation of those suitable returns, which justly enough he might expect from one to whom he had been so profusely bountiful and vouchsafing: and so, that he would studiously exert them into performances of so elevated a nature as could reflect nothing but praise and repute upon, either the immediate, or more remote Source from which they did issue; they being all the genuine, and consequently the virtuous exercises of untainted and triumphing Reason. And indeed there are such strong ties in Gratitude, and such amiable and inveigling charms and allurements in virtue, the loveliest of all Beauties, when looked upon with any serious and unclouded eye; as that none( taking notice of things as they lie obvious only to Speculation) but would conclude it were altogether impossible for any Rational being, either to be so unthankful to its Maker, as not to be always most anxious about that wherein his Honour and Glory were concerned; or yet so hugely inconsiderate of its own interest, as to neglect or abandon what were so very capable to enhance and adorn it, and to yield it those purer and refined satisfactions, which are most congruous, and therefore most ravishing to that its generous and immaterial complexion, whereof nothing, but that it owed it not to its own self, could keep it from being proud and ostentive. But, alas! How much does equally woeful and daily Experience quiter baffle and confounded all the most flattering appearance of that goodly Scheme and Contemplation? And is there any who may not hourly observe how much, in this present order of things, the brutish and Sensitive part of man has obtained the domineering ascendant over the Rational and Divine; how much the poor depraved Creature is dragged and hurried head-long whithersoever the controling violence of inordinate and impetuous Passions does push and compel him; and how prevalent an influence these tyrannous Usurpers gets upon that very Soul which they so sadly do enslave, as ordinarily to force even its nicest judgement and discretion, and make it subscribe to its own Vassalage, by thinking that best, which it has come to like so? And all this, even where such a Religion, as proposes the most transcendent rewards, and threatens no less dreadful punishments, does universally possess the belief and convictions of men. And so quam rara avis in terris, how much a Phoenix would any such Virtuoso be, as( in this supposition, of no conditional Promises anent a future happiness or misery, to animate and constrain his obedience) would thus struggle against the Current and Stream of his most beloved and powerful inclinations, and deny himself of all those tickling pleasures and delights which would entice and bewitch him so much in this his frail and carnal estate? And therefore to have made Mankind only upon intuition of such difficult and extraordinary improvements, without any other bonds over it to engage unto these, than what were freshly mentioned; had undoubtedly as much exposed the Wisdom of the Maker( not to speak of any other of his Attributes) unto the censure and even ludibrie of those same very Creatures, as their vicious practices would commonly disappoint and defeat it; and so, as the accomplishment of his design was obnoxious to the most uncertain contingency and fortuitousness of the merest adventure. Since nothing can be more apt to devolve the imputation of foolishness upon one, than that he has been at much expense and industry, without the hopeful prospect of any sure advantage to redound unto him from either; but with the clear foresight of so little, as could not be considerable in the vast crowd of those plentiful incomes, which only bore proportion unto what ought rationally to have been the full extent and measure of his expectations. But what lump of Earth dares be so insolent, as but to dream that the infinite Majesty of Heaven and Earth too, could have so wretchedly satin beside his Cushion, in any managery of that Omnipotence, which borrows all its merit to be adored from the Wisdom, no less boundless, by which it is governed?  
3. It is then most evident that the end for which God did creat Man a Reasonable being was, that, all the rest of this material World serving him only by Instinct and the necessary Propensions of Nature, he, for whom especially it was made, and who was to be the sovereign Lord and Inhabitant of it, might do so by a free and virtuous obedience; and therefore, if coincident with his duty, be eternally blessed with the more immediate fruition of His own self, and those most exquisite and rapturous delights which cannot but slow from such an enjoyment; but if perverse and flagitious, then as eternally consigned unto all the direful horrors and torments that his provoked. Justice could pour out upon him. For tho upon the score of that absolute dominion which he cannot but have over his own Creature and the workmanship of his hands, he might have exacted from him whatever observance had suited best with his pleasure; and that without the least tender of any reward or compensation, but upon terms of the highest penalties that his infinite Power could inflict: and so he might have got him, either to persist in an inviolable obsequiousness to his Commands; or else to become the miserable object of his utmost Fury and Indignation: and thus glorified himself, if not in the gratitude and submission of such a thing as had purely emerg'd from the arbitrary impulse of his own Will, yet at least in the rigorous punishment and condemnation of its boldest extravagancies and misdemeanours. Yet it can never be imagined that He, who is no respecter of other Persons, should be so very partial to his own Attributes, as to promote and advance the glory of any one of them to the diminution and neglect of any of the rest. And therefore, He not being all Power or Justice, but as much Goodness and Love too, as either; it cannot but be thought that these also must equally have their share of what was to result from the Creation of that rational being: and so that it was as much to communicate and profuse himself unto such a Creature, that he condescended to vouchsafe it an existence; as to exerce any irresistible sovereignty over it, which, by making it to live in a full and constant acknowledgement of its dependence upon him without any other inducement than what arose merely from its fears, could but exalt his supreme Power and Dominion; and would still leave it dubious whether he had any the least tincture of Goodness in him at all. Nay, he is so essentially happy in the eternal possession of his own Infinite Self, that he can receive no accession to his Bliss by the most exuberant contributions of any thing from without, even tho it were possible for it not to have sprung from the Almighty Fiat of his merest good pleasure; but far less by the poorest endeavours of what borders so much upon Nothing, that as it owes its not having continued always to skulk un-notic'd within the darkest Confines of that, purely unto the voluntary exertion of his Power; so it is unto the same cause it is every minute beholden for its not returning thither again. And since it is thus with him, there can be nothing more palpable, than that the original and primary design upon which he was moved to allow any being unto Man, was, not to increase, but impart his Felicity; and consequently that none of his severer Attributes could have inclined him to rear such an effect, but in so far as they were to take place, after its own self, by its highest ingratitude and prevarications, had become uncapable of his kindness and favours, and demerited to be thrown over unto the harsher methods of his Wrath and Revenge. But yet on the other hand, it was not fit he should have altogether precluded himself from making any other manifestation of his excellencies, than what might appear in one great effort of his Goodness and Bounty. Wherefore, tho these carried him out with the most tender and benign inclinations toward that new production which he had made so much to copy and resemble himself; yet had he so infinitely indulged them, as, immediately upon his having created Man, to have rapt him up unto those immortal. Felicities which were chiefly, but not absolutely intended him; he had left no room in that whole Dispensation, either for his Justice, or Mercy,( those two opposite, but most resplendent Jewels of his eternal Crown) to shine and evidence themselves. As then he made Man a rational and free Agent, that he might be capable as well to obey, as enjoy himself: So, that none of his Attributes might be smothered or eclipsed by any of the rest, however propense he was to be good and liberal unto him; yet he must have entailed his being so, upon that obedience whereof man himself was to be the sole master, and which entirely depended upon the unforced exercise of his own freedom and liberty: since without he had thus made a Probationer of him, and then wrought upon his humour with conditional Promises and Threats; it had been perfectly impossible but that some of these his attributes which now are most conspicuous and wonderful, had to all eternity lain envelopt in the thickest wrappings of ignorance and obscurity. And thus we see upon what account Man was made Reasonable, accordingly as the first sentence of this Paragraph did express it.   

SECTION II.  
1. NOW GOD having, upon condition of such a future reward, or punishment, engaged him to serve and worship Himself, and to improve and beautify his own Nature with those elevated virtues which might best svit the lofty Character and Expectation of such a Votary; He must of necessity have furnished him with sufficient Means whereby he may be directed how to answer that Obligation aright, and pay the homage it exacts accordingly as his will is pleased to impose and prescribe it. Otherwise he behoved to have left it wholly to his own discretion to choose, with Micah, his peculiar Priest and Teraphim, and shape the Model of his Religion as the Genius of his fancy and opinions should happen to dictate: So that the most uncouth extravagancies and conceits might have been as acceptable an oblation and method for his venerations, as any could be contrived most excellent and worthy for so infinite a being; and all the individuals of his kind might have differed and contradicted as much in the manner of being Holy, and how to Reverence him, as in their several notions and sentiments of Mysteries and Rites, which are not of less immense variety and discordance, than, what in every one is most unlike to all of his Neighbours, their faces. But that had been really all one as not to have bound him by any Laws or Duty at all; but granted him the unrestrained freedom of rambling among all things, whether good or bad, if the case can admit of such a distinction, without ever stumbling upon that whose unlawfulness might require the warriness and advertency of his steps: since the most forcible impulse of the unwieldiest Lust and Sensuality could never have prompted him to a baseness so much so, or hurried him head-long upon such loathsome gross abominations, but what he might have hallowed and baptized by the name of his Devotions, and consecrated by the innocent meritorious Titles of Piety and Zeal; the very Bacchanals, and most barbarous inhumanities, being abundantly reconciled, even to the repute and approbation, and much more humours of men, when once they were enhanced and ennobled by the Metamorphosis that made them Religion and a honouring of the gods: And so in that Hypothesis there could have nothing been thought upon more laudable and becoming, for the Worship of never so perfect an Essence and Divinity.  
Nay moreover, not to have afforded him such Means to square and measure his allegiance and performances by, would have rendered the punishing of him for the government and Prevarication of any particular Obligation, and consequently of the whole of that duty unto which his Maker had tied him, impossible, because unjust; not to speak of the utmost extent of the Power and Dominion Almighty GOD has over his Creatures: when the invincible ignorance, would have fully excused the flattest breach and violation of it. All which evidently would infer that Man is not obliged to any Religious behaviour towards the Author of his being; since it does so, that there is no Law unto which That ought to be conformed, nor yet any consequents of one to enforce and secure it; an Obligation without a Law, and these, being equally ridiculous and unaccountable. And so it wholly destroys what was lately shown in the fore-going Section, concerning the design for which Man was created.  
2. Therefore it was that Adam in the state of Innocence was only bound to what he was inclined by the Dictamen and Principles of his own Reason( with whose very being and constitution the true notions and apprehensions of a Deity, and that purest system of the Laws of Nature, were inseparably blended and interwoven); and not to venture upon that forbidden three, which was so very expressly interdicted, that even Eve, though to gratify her prurient curiosity, she could dissemble the hazard of relishing that inviting Fruit when the sutlest of Beasts assaulted her with the tentation, could not pretend the faintest umbrage of a scruple, whether it was prohibited or not; but on the contrary, by too great a niceness, looked on that as unlawful, even so much as to be touched, which was only so to be eaten. And so when fond and credulous Man had yielded unto the blushing( because treacherous) allurements of those more mortiferous, than lusciously painted apple, and thereby forfeited his Paradise and his Innocence too; and a necessity was introduced, either for him to suffer the wages of his transgression, and eternally become the wretched prey of Sin and Death, or else for illimited Mercy to interpose in his behalf, and procure an expedient by which to rescue him from the cruel Jaws of both, and make him again meet to be partaker of the inheritance of the Saints in light: GOD whose clemency acknowledges no boundiaries, having listened to the latter, to thanked him unto his former favour, and confer upon him a new possibility of enjoying himself; did surely condescend also to reveal unto him those Conditions of that gracious Compact whereunto now he had stooped, which were indispensably to be performed by him, if he would not make a second shipwreck of the vastest happiness he was so resolutely pursued with. And indeed since the Articles of this Covenant he a-fresh entered into with him, were so far above the reach of, not only a lapsed Intellect, but the sublimest of those Spirits which are most intimatly conversant with the hidden things of their Maker, that even Cherubs desired to prie into them; how sadly had that compassion, which pitied the wretched estate poor inconsiderate Man had plunged himself into, supplanted and defeated itself, had it denied him the keys which could only open those Doors, thorough which he was of necessity to pass, before the felicity tendered unto him could be arrived at? Assuredly to have raised in him the hopes of being restored to his primaeve capacity of bliss, and to have made the terms of that redintegrated estate so immonsely beyond the most soaring flight of his briskliest winged powers, and then to have grudged him the accessary elevating pinions which could only mount him aloft to the happy fruition, had been in stead of any courtesy or vouchsafement, a tantalizing so much more cruel than that the Poets fabled, by how much the eternal possession of God in glory is more ravishing and allicient, than were those longed for refreshments which surrounded the smacking lips of Pelops's Father; or at least a mockery equal, if not infinitely beyond that, which would promise him the sceptre of the Universe whose arithmetic should exactly number those twinkling Stars that bespangle a Winters Night.   

SECTION III.  
1. CONSEQUENTLY to all which the Scripture tells us how that GOD had no sooner smiled again upon repenting Adam, but he gave him sufficient Notice of that Messiah, that Seed of the Woman that should bruife the Serpents head, upon whose account his Reconciliation with him was wrought, and by Faith in whom he could only be capable to taste the benefit and advantage of it. And certainly, besides the Law of Nature, so indelibly charactered upon his Soul, that nothing but the entire dissolution of the whole frame could totally efface or raze it thence; and therefore, tho much dimmed and blotted by the fall, yet still conspicuous and legible enough even in that dusky twilight whereunto his Reason had now declined: besides this, I say, he further enjoined him some positive Observances, and Ceremonies of Devotion, which might carry an especial regard, and be peculiarly adapted unto that late Agreement, and new Creed concerning a Redeemer; and whereby his Religion might be discriminated from what the weak glimmerings of shattered Nature could hit or light upon. Which is manifest from that early victim which his Son Abel offered up, no doubt to propitiate and atone Heaven for his sins; and which he could only have learned from his Father, and he from God, by some positive Institution. Since 'tis not supposable that ever any of them durst have presumed to endeavour the pacifying an offended and angry Divinity with bloody expiations, if himself had not first instructed them how he could be most acceptably accosted and appeased.  
2. Nay since we find that afterwards( in the Mosaical Dispensation at least) he did appoint such immolations to represent that great Sacrifice which his own Son was to offer up of himself in the stead of lapsed Mankind, and by virtue of their Typical respect unto It, to be the only outward means of procuring his pardon for whatever offences had provockt him to wrath and indignation; There lies a force upon us to conclude, that, as immediately after he had again lifted up the light of his loving countenance upon Adam, he imparted to him the Gospel and glad tidings of his own consubstantial and eternally begotten Son, who should retaliat that foil he had got from the Serpent to the highest proportion, by being born of a Woman, and taking that Nature upon him which it had so successfully assaulted, that even with human feet he might kick and trample it down again to that lowest Hell whence it had escaped: So he did also inform him of that bloody Propitiation to be made by his cruel death, for the washing away that ugly slain of guilt which so miserable he had contracted by sin, and averting that curse and fury which infinite Justice had most dreadfully thundered out upon him, if not stopped by the powerful merit of such a Satisfaction; And did therefore command him to make atonement for his Soul with those bloody oblations, which both received the most prevailing value from their mystical union with the precious blood of the holy Lamb of God slain from the foundation of the world, and also impressed the deepest sense of that stupendious love and mercy, which was to bring GOD himself thus, for the transgressions of his own Creatures, to be torn and mangled by such wicked hands as durst be imbrued with his infinitely sacred gore; that very compassion which could not be detained from the poor beast when under the slaughtering knife, serving proportionably to redouble the horror of that saddest Tragedy, which even the Author and fountain of Life was without all compassion to endure. For by all the rules of argument we cannot but infer, that if ever these Sacrifices were ordained by GOD upon such a mysterious design, as no human Reason could be able to have fallen upon, such as was now mentioned, of typifying that great Oblation whereby the Messiah was to offer up himself for the sins of the World, and of being till then the great and only means of expiation upon that account; then surely they were never at all of any other Invention and contrivance but his alone: And especially when otherwise it is not within the verge of the most ingenious fancy to give any tolerable ground from which they could have taken birth; but on the contrary, the generous and tender nature of reasonable beings seems to shrink and contract itself at the very apprehension of acting the least violence upon the life of any thing, that were but so much akin to it, as to breath the same common air which refreshes its own lungs; and far less could it imagine that such wanton cruelties could be any suitable method for procuring that mercy in its own behalf, which in that of another( not so much inferior to it, as it was to its Maker) it had so hugely invaded; or that the infinite GOD could relish any pleasure in those savage butcheries from which its relucting self was so very much averse, and whose unprovocked freity it could not but greatly detest and abhor. And therefore had not GOD expressly enjoined such expiations unto Adam and his Posterity, they could not justly have expected any other return to the devotest of them they could venture upon, than that in Isaiah,( chap. 1. vers. 11. to 15.) To what purpose is the multitude of your sacrifices to me? I delight not in the blood of bullocks, or of lambs, or of he-goats; bring no more vain oblations, which are an abomination unto me: when ye spread forth your hands, I will hid mine eyes from you; yea, when you make many prayers, I will not hear; your hands are full of blood. It was enough then to intimate unto us that Abel's Offering was a piece of positive Worship, to tell us that GOD did testify his respect unto it; especially in so compendious an History of such ancient Transactions: it being highly rational to think he had never accepted any thing so unproper in itself, and so unworthy of him, if it had not for such excellent reasons, as those above expressed, been elevated from being either, by his own appointment and prescription. And so neither Adam, nor his Children were left to their own choice, or arbitrary inventions, how to acquit themselves unto that GOD, who more than once had dealt so bountifully and graciously with them.   

SECTION IV.  
1. THAT divine Book does also inform us how that after the Fall had knocked off those chains which restrained the Sensitive and animal Part within its due boundiaries and confines, it so broken loose( in the most of men) upon the supreme and Spiritual, as by the vehemency of its voluptuous inclinations to divert it from any other project or design, but how to satisfy its highest luxuries and revels, and swill the beast with all the wantonest inordinacies corruption itself could wallow into; till at last the poor debauched Soul forgot it was made for any more noble or generous purpose, than thus to drudge and pimp unto its own usurping slave, and became so far unmindful of its duty and interest with its God( whom it could never have reflected upon without more defecated and refined thoughts than those it was habituated unto), as never once to mind there was a GOD at all, except such as was of its own creating, and could best serve the turn of those course and fulsome pleasures whereinto it was most filthily plunged and immersed. Yet notwithstanding there always remained of those whom the vigorous sense of their Makers goodness, and the infinite engagements they owed unto him, did preserve from being worsted by the enticements and propensions of the Flesh, but with a proportionable fortitude to the dignity of the quarrel, maintained the power and sovereignty of their better and more sublime selves; and who therefore by a perpetual succession did transmit and hand down the knowledge and Will of their Creator, and especially what belonged to that promised Seed of the Woman, even from their great Grand-Sire Adam, unto the days of that solemn Prophet of a new Oeconomie and Dispensation, Moses. And such was that uninterrupted Tradition that it needed not pass through many Mouths, tho it did Years; since by clear computation Adam might have conversed with Noah, and his Son Sem with Abraham, from whom to Moses there went no such long tract of Time, but that what He informed his Posterity, might by an easy and sure conveyance have arrived at him.  
2. But besides that, GOD was continually showing and revealing himself to the several patriarches of that Holy Line, either by Dreams and Visions, or even Sensible Appearances and other extraordinary ways; that he might both confirm and settle them the more strongly in the Principles and Faith of their Religion, and also preserve it from being depraved or adulterated by the circumambient viciousnes of a degenerate and apostate World, which still was giving it the shock on all hands. So that all this while he was not wanting to the World in the sufficient discovery of that Saviour which he was to sand to redeem and die for it; or in the full promulgation of those Laws and Statutes by which he would have it ordered and governed: and none did perish but such, as were therefore dedepriv'd, no less justly of an excuse, than of the felicity they witting neglected.   

SECTION V.  
1. BUT then GOD thought it time to usher in the Messiah into the World with such evident Types and Predictions, both of his Person, and his Office, as could be no sooner accomplished by any, but they behoved palpably to attest him to be the Holy One sent from above: that so such an astonishing appearance, as that of a God clothed with human Flesh, might not be attended with any such confounding surprise, as even the most stupendious prodigies Omnipotence itself could produce to vouch it, would hardly repair; and also that by the signal completion of those express and direct Prophesies, foretold so long before, and by the most exact answering of the end and tendency, and full evacuation of those many Rites and Prefigurations, the infidelity of such Miscreants, as durst deny his Mission, might be rendered as obstinate and pretenceless, as it would certainly be damnable and fatal. Wherefore having sworn unto Abraham( who had given him such a profound specimen of his Faith and Obedience as seemed even almost meritoriously to claim his being elected to be the Father of the faithful) that the Messiah should proceed out of his loins, and so all the nations of the earth be blessed in his seed; and that therefore he should make his Posterity his own peculiar People, and place them in a rich and pleasant Country of his own choosing and conquest, there to live under the immediate superintendence of himself while that promised Redeemer should arise from out among his Brethren; having thus engaged himself to Abraham, I say, He now makes good his promise, and that in such a manner as did irrefragably betoken that it was He indeed that did it. He had suffered his Off-spring to sojourned in a strange Land, and fall under the heaviest yoke of Bondage that cruel Tyranny could lay on; not only that his Power, and Love to them might be the more highly magnified in the triumphant carrying of them out again thence, but also that the very Dispensations of his temporal, might pattern and exhibit those of his spiritual Providence toward them; and the servitude of Egypt, with their rescue from it, and settlement in the Typical Canaan by as Typical a Joshua, might resemble and signify the slavery of Sin, and the being fred from its Thraldom, and the glorious entrance into the Heavenly Canaan that is above by the introduction of the Holy Jesus. But, after they had multiplied into a great and populous Nation, having given Commission to his Servant Moses to procure their freedom and liberty, and to rule and command over them; and having furnished him with the very loan of his whole Omnipotence almost, both to assert and execute that warrant; He did at last by many severe Plagues and Judgements, such as vied Rigour and prodigy together, even extort them from their never so relucting oppressors; and under the conduct of their new Leader, brought them out of Egypt unto the Wilderness, thorough which they behoved to pass before they could come at their promised Inheritance, and that with such a high Arm and mighty Hand, as made the whole earth to tremble, and at once enfranchized them, and destroyed their enemies too.  
2. And they having thorough as many miracles as difficulties arrived at the foot of Mount Sinai, He did, from the top thereof, impart and promulgate unto them a new Scheme of Religion and Worship with such pompous Schenes of Majesty and terror, even to such formidable Solemnity and Magnificence, as poor quakeing Mortals were unable to bear, and as could not but beget the highest reverence and veneration for what was backed with so dreadful a Sanction to enforce and recommend it. And the great Design at which driven all his transactions with the sons of men, being still to bring and reconcile them unto himself only through the mediation of his own well-beloved Son in whom allanerly he could be well pleased: he was so far from swerving, or in the least declining from it in the delivery of that Law, as that( excepting the Moral Law, which for the most part was only a new positive authority, superadded to some of the most material obligations of that of Nature) it was equally uncapable of any other signification but what referred it unto the Messiah to come, as it manifestly looked and pointed to him; being only but a School master to bring them to Christ, that they might be justified by Faith, as St. Paul in his Epistle to the Galatians( ch. 3.) most inspir'dly makes it out; and all its Rites and Ceremonies being nothing but Symbolical Representments and Patterns of heavenly things, and shadows of good things to come, as is most evidently shown by the Epistle to the Hebrews, ch. 8.9, 10. So that the same Author( ch. 4. ver. 2.) takes it for granted that the Gospel was preached, even then unto the Jews, as well as it was afterwards unto the Christians; when he draws an Argument from the one to the other: And so the whole system and Aeconomie of that Ministration did but only prefigure and sensibly foretell the appearance of him for whom it was appointed as an Harbinger and Forerunner.  
3. And as it was thus solemnly promulgate, so was it most punctually and expressly delivered in all its Precepts and several Constitutions, that none who had but eyes and ears could be to seek for what they were to do in the observing of them: the minutest circumstance and iotta of their duty being condescended upon with such particular exactness, as left no room for doubts and scruples to call it in question; and the very smallest Pin of their Tabernacle being even nicely set down in that so wonderfully complete Model. And in case any hard controversies should arise among them, GOD erected a Supreme and unappealable Judicatory, by whose sentence they might be determined, and according to which they were to do, so as not to decline therefrom in an Ace, either to the right or left hand: and he that durst act presumptuously, and not harken to the Priest( that stood to minister before the Lord), or unto the Judge, was strait to be put to death; Deut. ch. 17. ver. ●. to 12. And as if all this had not provided sufficiently enough for the resolution of their doubts and perplexities, and communicating to them the mind of Heaven in all the various emergencies and encumbrances that might befall them; GOD did further bestow on them a constant and infallible Oracle, to which in all their most important and concerning queries and difficulties they might resort, and from whose Responses receive full and undisputable satisfaction; the Judgement of Urim and Thummim; Exod. ch. 28. ver. 30. and Numb. ch. 27. ver. 21. And tho now there be few things of more puzzling intricacy in the Scripture, than to determine what that Urim and Thummim was, and in what manner it gave its answers; yet that it was, and that it most distinctly signified the will of God in all its decisions, were quiter infidelity to question.  
4. And as that Law was thus clearly published to the first eye and ear-witnesses and receivers of it, so that it might be the more securely derived to Posterity, and conveyed uncorrupt through all the following Generations and Ages, it was by the great Minister of it consigned to writing, and delivered unto the Priests, and unto all the Elders of Israel, to be red at the end of every seven years, in the solemnity of the year of Release, before all Israel in their hearing, that their children and the strangers within their gates might hear and learn to fear the Lord their God: and the Book thereof was put in the side of the Ark of the Covenant of the Lord God, that it might be there for a witness against them; Deut. ch. 31. ver. 9. to 12; and, 26. And so the Commandment was not hidden from them, neither was it far off; but the word was very nigh them, in their mouth, and in their heart, that they might do it; ch. 30. ver. 11. to 14. Nay every one was to teach it diligently unto his children, and make it the constant subject of his discourse, whether sitting in his house, or walking by the way, or when he lay down, or rose up; and was to bind it for a sign upon his hand, and as frontlets between his eyes, and to writ it upon the posts of his house, and his gates: ch. 6. ver. 7, 8, 9. What could have been contrived more effectual and proper for conveying of it unto Posterity, than all this?   

SECTION VI.  
1. BUT yet in the Institution of this Law, the infinite goodness of GOD prevailed with him to comply something with the unmalleable hardness of that peoples heart( Matth. ch. 19. ver. 8.). And therefore he did not only indulge them a Ceremonial Religion overspread with Types and Rites, they being so fond addicted to these out of imitation of the Heathen customs, as that nothing almost could wean or turn their inclinations from them; and so did treat them like Children, and teach them the loftiest Mysteries of their Salvation with gaudy and little Poppet-like things which could affect their senses, the weak and beggarly elements of this world( Galat. ch. 4. ver. 3, 9.): but also, because of their being so miserable entangled with almost insatiable lustings after the Onions and Flesh-pots of Egypt, he did 'allure and encourage them unto the observance of his Precepts and Statutes with the hugely outvying affluence of a Land flowing with Milk and Honey, and all the most exquisite and ravishing blessings and comforts that this present transitory life could desire. And such was the untoward and disingenuous temper of most of their Race as wildly to pervert that so merciful condescension from its principal and main design, by making it serve to justle out and over-run the more essential and important, and so more binding obligation of the weightier matters of the Law, those universal and native Dictates of sober and unforced Reason; as if the sensible Magnificence and splendour of those Ritual& External performances had been evidence enough that their Author was mostly concerned in them, and that the flagrant smoke of Incense, and reeking blood of Goats did sand up a more acceptable Savour into his Nostrils, than could the warmest Piety and Devotion that did only flamme within the secret and unseen retirements of an immaterial Soul. Yea, they took occasion from it so to clog and load their hopes and expectations with the heavy lumpish multitude of those express temporal promises, as to keep them still a gruntling upon that duller level upon which earthly Mortals love only to crawl, from winging it aloft to those more spiritual and sublimated joys which could only animate and engage to a proportionable Sanctity and virtue. Such was their doting proneness to Superstition and Sensuality, as to suffer their thoughts to be hampered and born down, as well with the visible solemnity and pomp of those outward Ceremonies, from looking over them unto the Truth and Substance at which they chiefly glanced; as with the grateful and fondest pleasures of their adored Canaan, from lifting up an eye above its Mountains unto those heavenly Regions of purest Glory, of which it was but the pledge and earnest.  
2. Wherefore besides these fainter Adumbrations and Figures, they had a more sure word of prophesy: God having daily raised up some extraordinary and inspired Persons, both to preach unto them the true purport and notion of all that external and pompous Ministration, and so make it answer its primary and spiritual Intendment, of setting forward their look unto the final and designed accomplishment of it, the Messiah; and also to foretell his coming with such pat and evident Prophesies of him, as could not let them be innocently ignorant of it, neither before, nor after it: that down still growing clearer and clearer the nearer this Sun of Righteousness was to rise in our World. And indeed they drew the liveliest stroke and lineaments of his Pourtracture with such palpable resemblance, that the Evangelists themselves needed( as they ordinarily did) but transcribe from them to compile its History. So that justly might St. Peter( Acts chap. 10. ver. 43.) say, To him give all the Prophets witness; and himself( Luke chap. 24. vers. 27.) beginning at Moses, and all the Prophets expound in all the Scriptures the things concerning himself. And therefore, as 'tis hard to determine whether it be more of perverseness or infatuation that has kept off the progeny of that People from embracing him for their Messiah, in whom these many eminent and remarkable accomplishments of that whole cloud of Predictions, did even to a wonder most unanimously conspire; and that tho he had not been furnished with any other Credentials to attest him: so it is certain that whatever has been the cause of that, yet as they now do, so they always did look for a Messiah to come; however they might have mistaken in their fancies and opinions about him.  
3 And not only did they foretell his Person, but in a manner forestall part of his Office too; by retreiving the dignity and reputation of the Moral Law, the most vital and indispensible piece of their duty tho never so much Jews, when either by their false glosses and interpretations they had robbed it of its greatest power and effect, and depraved and warped it unto their base and evil lives; or had postponed it unto those, tho more glittering, yet as much more unsignificant Usages and Rites, wherein they were so infinitely nice and placed the main of their Religion, and so did notice it no more but as a thing for which they might easily compensate GOD, in commuting by these for those other most genuine and essential prescriptions of his Will. This is to be seen throughout all their Writings; and especially in, Psal. 40. ver. 6. to 10. Psal. 50. ver. 8. to 23. Psal. 51. ver. 16, 17. Isa. chap. 1. ver. 11. to 24. Jer. chap. 7. ver. 8. to 11. and 21. to 26. Hos. chap. 6. ver. 5, 6. Mic. chap. 6. ver. 6, 7, 8.  
4. And no doubt having made such plain and irrefragable discoveries of the Messiah unto them, and so zealously exhorted them to the practise of that inward Justice and Honesty, which to illustrate and teach was to be much of his errand to this lower World; they gave them also such glimpses and manifestations of that future happiness they were to attain through his mediation, and as the most congruous reward for their blameless souls, as, how-ever dark and obscure, were nevertheless sufficiently perspicuous to raise their aims at nobler fruitions, than what the prosperity of a temporal Canaan could allow; and to enforce the pursuit of such adapting and refined virtues as might embellish and dispose them for the possession of those more defecated and purest Raptures and Transports; that fullness of joy in the presence of God, and those pleasures that are at his right hand for evermore, to which David was no stranger, Psal. 16. ver. 11. nor yet many of the Prophets, as might at large be shewed: the very Resurrection, and final Judgement, and last Glory of the Saints, being expressed by Daniel( chap. 13. ver. 2, 3.) in the same individual words almost wherewith afterwards St. Matthew( chap. 25. ver. 46. and chap. 12. ver. 43.) and St. John( chap. 5. ver. 29.) described them. Hence St. Peter( Epist. 1. chap. 1. ver 9, 10, &c.) speaking of that salvation of Souls, which is the end of the Christian Faith, says, Of which salvation the Prophets have inquired and preached diligently, who prophesied of the grace that should come unto you;( the Jews to wit) searching what, or what manner of time the spirit of Christ which was in them did signify, when it testified before hand the sufferings of Christ, and the glory that should follow; Unto whom it was revealed, that not unto themselves( supposing that it was clearly enough revealed to them) but unto us they did minister the things which are now reported unto you. 'tis true our Saviour is said to have brought life and immortality to light through the Gospel, 2 Tim. 1.10. But certainly that must be understood, not of an entire relucency, but only of a greater degree of that light: otherwise none before him had ever beholded even the faintest gleam or ray of its lustre; which is unquestionably false. And truly, no reasonable account could have been given by any of the successions of the Israelites after once they were masters of their Darling Canaan( while a little before the appearance of the Messiah) for what they did look for his coming; if it was not to be instated into some more blessed enjoyments than those they were even tumbling among: since they were already poss●st of all the comforts that Earth could afford them, and could propose nothing more from him, than what they could be crowded with in the plentiful reign of a far less than he, a Solomon. Indeed when the Roman Eagle was erected over the great Gate of the Temple, and not only themselves, but their Religion also, was enslaved by the sacrilegious and insulting force of a foreign Power, and so they were overwhelmed with all the Calamities a poor miserable Nation could be crushed with; 'twas no great wonder that, considering the make and frame of their humour, they should have perpetually been a plodding how to liberate themselves from such a grievous Subjection, and that, despairing of it as imprestable to any thing less than some such miraculous Deliverance as their Nation had wont to be accustomend unto, and of which there was then no other probability but what could be gathered from the coming of the Messiah, which not a few presages made them hope was near at hand; it was no wonder, I say, they should therefore have then catched at some favourable Scriptures accommodated to their more gross affections, wherewith to flatter themselves he was hastening to restore the Kingdom again to Israel; and so that even his own Disciples, prepossessed with the vulgar( and so course) expectations of his Terrene Glory, should after all their converse with him, and his very Resurrection too, have questioned him whether or not he was then to do so, and never be resolved before the descent of the Holy Ghost, and his brightest Irradiations shone a more Heavenly Light upon their elevated understandings. But that was only to be imputed to the seculency and mixture of their muddy inclinations, and the bad circumstances whereinto they were stated; and not to the dispensation of GOD, which had condescended to all that was Reason, or Passion, or even Sense within them. Neither did it hinder but that those of a more calcined and purified disposition might have had a further Prospect than all the delicious and inveigling satisfactions of any Sublunary and Material Region; and with just and devout Simeon( Luk: ch: 8: ver: 25:) waited for the true consolation of Israel: Nay, and with him( ver: 29: to 32.) been ready and content even to bid an eternal adieu to all the sweetest pleasures of this transient World upon the very first sight of his Salvation; which therefore could be nothing to be enjoyed on this side the Grave. An evidence of this was also Zacharias his Song; Luke ch: 1: ver: 68: to 79. Altho then all the promises that were directly annexed to that Legal Covenant whereinto God entered with that People at Mount Sinai, were but temporal, and such as only concerned their outward prosperity and comfort; yet that Law unto which they were engaged, not being the substance and main of their duty, but only an Appendage to it, and an Umbrage of the Messiah, and those great Blessings and privileges which were to attend in his Retinue( as was shown, Sect. 5.), so also were these Promises, not the highest and chief encouragements of their obedience, but peculiarly correspondent to their own Ceremonial Institution, and so only Pledges and Shadows of these other, as much more transcendent and ravishing than they, as is the Law these reward, more noble and accomplishing than That they belonged to.  
5. But that peoples stubborn and almost inflexible nature could not be easily prevailed upon with those mildred and softer enticements, nor their rugged Complexion readily smoothed into virtue and true Holiness by the most sparkling proposals that related only to the enjoyments of another life, and were not to be tasted in this, save at view and by landscape. And so the generality of them, providing they could but keep their bodies as well as their desires under the shadow of their own Vines and Fig-trees, would neither court nor thank any bounty for more that would but ensure them of so much. And thus, notwithstanding all the vastest allurements of any future bliss, they would never refrain the pursuit of those lusts and carnalities which would only indispose them for its spiritual and invisible fruitions; but would whet and inflame them still the more for those which their grosser Senses could be capable to perceive. Therefore, that no method might be left unessayed how they could be wrought upon, and all that was even but sensible about them might be assaulted with proportionable operatives and movements; GOD in his infinite Mercy was pleased to tell them what his Justice would do, if they did frustrate the gentler strains of his Goodness, and incurred its vengeance and indignation; that so he might try if their Fears would drive them to that obedience which they were not so ingenuous as out of hope to perform. By his Prophets then he discovered unto them that Tophet ordained of old, the Pile whereof is Fire and much Wood, and the breath of the Lord, like a stream of Brimstone, doth kindle it( Isai, ch. 30. ver. 33.): thus representing unto them that intolerably dreadful place which the workers of iniquity must resolve to be thrown head-long into, and where they are perpetually to be preyed upon by the scorching flames of infinite wrath and revenge. And at this rate he posed the veriest desperate and daring sinner, whether or not his doting love to the most charming and gustful delights of wickedness, could furnish him with courage enough to face and out-brave Damnation, with a, Who among us shall dwell with devouring fire? Who among us shall dwell with everlasting burnings?( Isai. ch. 33. ver. 14.) These dismal burnings whose neither degree nor duration admits of any other limits than those wherewith Immensity itself is confined: and which therefore no gloss could make belong to any other Furnace than that of the bottonles Pit.   

SECTION VII.  
1. THUS we see how much profuse and liberal Heaven was of its Manifestations unto that people, and that it misst in nothing which could any wise conduce to point them out the road towards itself. So that well might GOD have argued the case with them as he did in Isaiah ch. 5. ver. 1. to 8. What could have been done more to my Vineyard, that I have not done in it? it being but a very modest expostulation after he had enumerated those many even prodigalities of his care, in fencing it, and gathering out the stones thereof, and planting it with the choicest Vine, and building a Tower in the midst of it, and also making a winepress therein: All which were but so many Parables and Allegories of what we have been discoursing. And how oft does he upbraid them with it by Jeremiah alone? Still telling them, when they hardened their neck, that since the day that their fathers came forth out of Egypt unto that day, ( which was toward the end of their dispensation) he had even sent unto them all his servants the Prophets, daily rising up early, and sending them: ch: 7: ver: 25: ch: 25: ver: 4. ch: 29: ver: 19: and ch: 32: ver: 33. So that there is nothing more evident than that, during that Period of the Church, there was most abundant revelation of the Will of GOD; having shewed thee, O man, what is good, and what did the Lord require of thee( Micah, ch: 6: ver: 8.): Nay, that there was knowledge enough even of the Messiah( Joh: ch: 5: ver: 39.), the whom to know was no less then, than yet is, life eternal.  
2 And what need then of the Messiah, if all that belonged to Life and Salvation was already made manifest to the World? Yes sure, the need of him was as great as ever. For the Jewish Manifestation being but in order to his appearance, it behoved essentially to require that he should come, unless itself were to be made a Cheat and Imposture. And can it be imagined that a sufficient knowledge of his coming, and of the design of it, should have been sufficient too to evacuate both? No certainly; but on the contrary, the more clearly he was known to be coming, the more inevitably was he engaged not to disappoint and bely that knowledge. Indeed if the Levitical Priesthood ( under which the people received the Law) had not had an eye to that great High Priest of our Profession, Christ Jesus, and so had not derived all its perfection merely from its Typical Relation unto him, there had been no further need that another Priest should arise after the order of Melchisedeck, and not after the order of Aaron; as the Apostle excellently well disputes it, Heb. ch: 7: ver: 11. But then, the sins of fallen Mankind having justly exposed them to eternal wrath and condemnation, and so it having wholly surpassed all within its own power and deservings( especially in that its guilty condition), to repair and atone them; GOD, in his new tender of Salvation, had not exacted for them any full and condignly meritorious satisfaction unto that Justice which they had so vastly enraged and provoked: but had out of his mere absolute sovereignty and Dominion graciously vouchsafed his Pardon and Indemnity upon such acknowledgements and formalities of Expiation, as went not beyond the Capacity of the Offender himself, even in his miserable and sinful estate, to make and perform. But, besides that this had been to suppress that Glory wherewith every one of the Divine Attributes shone so refulgently in the Mystery of our Redemption, and so had wholly defeated that design for which both We and the World we do inhabit, were first brought from our ancient nothing, all things being for him, Heb: 2: 10: His infinitely impartial Justice could not let it thus slip over; neither could any thing bribe it to the least ●elaxation of its fatal Sentence, and that doom it had past; either the Soul that sinned must die( rather than which infinite Mercy would die itself), or else such another in its stead, as by taking its guilt upon it, might fully undergo its punishment too, at least the equivalent of its severest and most lasting inflictions. Wherefore( as the Apostle doth infer, Heb. ch. 2. ver. 17.) in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest, in things pertaining to God, to make reconciliation for the sins of the people. This, this is the great mystery of godliness, God manifested in the flesh; without which there might have perhaps been philosophy enough, or whimsical Superstition in the World; but never any thing worthy the very name of Religion. Thus it was that the most perspicuous notice which could have been had of that highest concernment to Mankind, was so far from superseding the completest execution of it, that, as some was always indispensably necessary, so the fuller it was, the more infallibly it inferred it.   

SECTION VIII.  
1. YET none is to apprehended that the Jewish Dispensation went beyond the capacity of that condition whereinto they were stated, and did not correspond to that of a people that lived but in the expectation of their Redeemer to come. No, no. Their Holy of Holies was but still within the veil: and their very Souls were little less strangers to that equally Mystical and Sacred place, than were their seldom or never entering Bodies. Nay Moses's veil was so muffled over their eyes, that they could not with open face, behold as in a Glass the glory of the Lord; but only see it in the wann and fainter light of those Shadows and Predictions that peept in thorough the dangling Fringes which hung at its Borders; and so at best have but notions of it as wandring and confused, as the medium thorough which they were conveyed was dim and obscure. But first, this touches not any thing that was said about their knowledge of the Moral Law. And however the Revelations of the Messiah had been envelopt and rolled up in the most mysterious and enigmatical insinuations; yet they might have sufficiently learned That from the supervenient Sanction wherewith GOD authorized it anew, and those explanatory admonitions and exhortations wherewith the Prophets were still refining and enforcing it; besides what Nature had irresistibly suggested: all that He was to do as to that, being only to remove that rubbish of sinistruous constructions wherewith wicked men might have almost smothered it, and to make it appear again in its primitive and genuine Meaning and Lustre. Then secondly, let it be that the true intent and significancy of their Temple-ministration, and whole Ceremonial Law, was as little obvious and plain, as the Mysteries they represented were lofty and abstruse; yet every the least circumstance and punctilio of them was so very expressly prescribed, that even That could not have been more dark and perplexing, than This was evident and clear. And so their practise at least could never stand a hovering for want of sufficient direction and enjoynment.  
2. But since the Messiah was the Salt which seasoned all their Sacrifices, and the Altar which sanctified their Gifts, unless they had as sufficiently known him too, all their Moral and Ceremonial performances could not have advantaged them any thing at all. And therefore, altho all the Types and Prophecies, which informed them of his coming, should not have particularly condescended to describe the several Features and Traits of his Countenance, or give any minute account of what was afterwards known of him, when he was made manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory: yet if they gave sufficient( however general) notice that he was to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophesy, and to anoint the most holy; and to be Messiah the Prince, and to be cut off, but not for himself, and to confirm the covenant with many, and cause the sacrifice and the oblation to cease( Dan. 9. v. 24. to 27); if, I say, they did but discover so much of him; then certainly their Faith was abundantly provided for, and their very Obedience needed be no more. Yet in the fourth place, tho they did all that, and much beyond it, as was hinted in§. V.¶. 2. and§. VI.¶. 2. and as every body may see thro-out the whole tenor and scope of the Old Testament, and especially if he compare it with the New: yet if they be not absolutely considered, but with respect to those brightest Manifestations which himself, when come to fulfil whatever they had presaged or foretold, did make of himself; then they cannot but be said to be as dark and obscure, and as much to wrap up the Revelation of the Messiah in shades and ambiguities, as the beginning of this Section did represent them. For even that which was made glorious, had no glory in respect, by reason of the glory which excelleth, 2 Cor. 3.10. But these last two, that those Types and Prophesies were so much sufficient, as to be enough for informing the Faith of the Jews, and fixing it upon the Messiah that was to come; and yet that comparatively to those evidences and notices Which were had of him after he was made flesh, and dwelled among us( and we beholded his glory, the glory as of the only begotten of the Father) full of grace and truth, they, were but veiled and mysterious; these I say, are no ways elashing or inconsistent with one another. For surely tho we have sufficient account given us of the Antichrist, and of the second appearing of our Saviour to judge the World, by such express Predictions as Cavil itself could not elude; yet if we should but draw the parallel betwixt the actual completion of them, and themselves as they now are awaiting their appointed time; how infinitely should we find the latter manifestation to surpass the former, and so This to be proportionably dark and obscure in respect of That.  
3. But lastly, all the Passages in the New Testament which seem to derogate from the dispensation that was under the Old, cannot be so much understood of the inequality of the Manifestation that was between them, especially as to what more generally related unto the Messiah( tho even that was very considerable); as of the absolute and intrinsic excellency and perfection of them, as pertaining to conscience; the Jewish Ministration having no aptitude nor tendency of its own mere self to make the comers thereunto perfect, or take away sins, but only the Christian, in which the blood of Christ, who through the eternal spirit, offered himself without spot to God, doth purge the conscience from dead works to serve the living God; as the Apostle states the case all along the 7, 8, 9. and 10. Chapters of the Epistle to the Hebrews. For not only did all the Apostles constantly prove and confirm even those historical Descriptions which they wrote of his Person and Office, by most uncontravertible authorities from the Prophets; but they did also demonstrate the necessity of his coming out of the very nature and design of that Ceremonial Constitution which prefigured him; by making it evident that for its own sake it could have no acceptance with God, tho it had because of its symbolical exhibition of his sufferings; and consequently that it essentially supposed his coming, since from that it borrowed all its value and propriety towards the end for which it was ordained. So that ordinarily they Argumenting the Affair with the Jews, did it ad hominem, and evinced what they taught concerning the Blessed Jesus out of their own Law and Prophets: thus far were they from looking upon either, as too mysterious and obscure in the manifestation of the Messiah. And so the mosaic Institution was as much accommodated unto the temper and circumstances of that People( especially as comprehending the perpetual Succession of prophesy which its Founder bequeathed to it) as possibly it could have been, without something as powerful as even Predetermination to have irresistibly wrought them unto happiness: But further than these indeed it never made any great( because needless) advance.   

SECTION IX.  
1. BUT when the fullness of time was come, God sent forth his Son made of a Woman, made under the Law, that we might receive the Adoption of Sons: and having at sundry times, and in divers manners, spoken in time past unto the Fathers by the Prophets, did in these last days speak unto us by his Son. Then the eternal Word was made visible, and the human Nature assumed unto that unconceivable Dignity of making up one Person with the Divine, that so the dazzling rays of the One being shaded by the mortal Flesh of the Other, he might at once become capable to express that astonishing love he so infinitely bore to Mankind, by offering up himself a Sacrifice for its sins and offences; and also by the Sacredness of his own example, as well, as by the sublimest Purity and Heavenliness of his Doctrine, both revive and illustrate the native and original Integrity and Extent of that Law, GOD had inserted and interwoven in the very Texture and Composition of the Souls of Men, and so elevate the World unto those higher degrees of virtue and Holiness, which immediately do concern its loftiest perfection and felicity, proportionably as much here, as hereafter. Then God raised up an horn of Salvation for us, in the house of his servant David; as he spake by the mouth of his holy Prophets which have been since the World began; to give knowledge of Salvation unto his people, by the remission of their sins. Then did the day-spring from on high visit us, to give light to them that sit in darkness, and in the shadow of death, to guide our feet in the way of peace: and to be a light to lighten the Gentiles, and the glory of the people Israel( Luk. ch. 1. ver. 69, 70, 77, 78, 79. and ch. 2. ver. 32.). Then the mystery which had been hide from ages, and from generations, was made manifest to the Saints; to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in us, the hope of glory( Colos. ch: 2: ver: 26, 27.).  
2. And now that Sun of Righteousness having appeared in our Hemisphere, his purest Beams began to display themselves with triumphant splendour throughout all the corners of its enlightened Expansion; and equally discover the refulgent Source from whence they gloriously flowed, and chase away that blackest night of Ignorance and Impiety, which was so miserable hovering over this inferior World, unto the Hellish Shades of everlasting Darkness and horror. For after his spotless Morning( tho clouded with the Swadlihg-cloaths of weeping Humanity) was introduced with the warbling Anthems of those celestial Larks, the transported Angels, which sung the most rapturous strains for joy of its arrival; and his humble Fore-noon was sparkled with those earlier resplendencies which could not but shine from his brightest( tho lurking) Divinity; having fully advanced to his clearer Merididian, he liberally diffused such glancing rays of saving Light, and such benign influences of the most kindly Heat and warmth, over all the Nations of our domestic Earth, as groping and benumbed Mortals had never seen nor felt before, and as was abundantly sufficient to conduct and enliven them in mounting unto that blessed Region whence himself came.  
3. And indeed( not to pursue the Metaphor any further) if he can but be supposed to have been the true Messiah and Saviour of Mankind, he must likewise be acknowledged to have sufficiently discharged himself of that as important as sacred Function: and to have come, not only to make our peace with his Father by the bloody Sacrifice of his own death; but also to give us full account of the whole mystery of that reconciliation, and of whatever else it was necessary or requisite for us to know, in order to that eternal felicity which he had acquired for us: since both were alike indispensible unto our attaining it; and the infinitest merit of his across could have availed us nothing, if we had remained under that woeful ignorance, which had certainly kept us incapable of those holy dispositions whereby we could only be adapted for the fruition of its happy purchase. Assuredly we cannot imagine that he wanted any qualification proper for such a performance; either that himself was not sufficiently instructed in all the Intigrues and Secrets of his Commission, or yet was not endowed with Honesty enough to be faithful in the execution and delivery of it. For not only having lodged eternally in the bosom of GOD( Joh. ch. 1: ver: 18.), and having been sent from God, from whom he received not the Spirit by measure( Joh. ch. 3. ver. 34.), but having been GOD himself( Joh: ch: 1: ver: 1:), he could not possibly fall under the imputation of either, without a blasphemy much more absurd, than desperate, tho infinitely so; the Wisdom and Veracity and Fidelity of GOD being never to be challenged, before his own self be first spurned off and rejected. So that if it be but once granted him that he was the true Redeemer of the World, it must also be confessed that the Apostle and High Priest of our profession, Christ Jesus, was faithful to him that had appointed him, as also Moses was faithful in all his house: For this man was counted worthy of more glory than Moses, in as much as he who hath builded the house, hath more honour than the house, for every house is builded by some man, but he that built all things is God( arguing from the Deity of Christ, which he most palpably supposes): and Moses verily was faithful in all his house, as a servant, for a testimony of these things which were to be spoken after; but Christ as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Heb. ch. 3. ver. 1. to 6.  
4. Now that he really was what he held out himself to be, was irrefragably manifest from those unquestionable Credentials wherewith he evinced the Divineness of his Commission, and ratified the truth of his Gospel; the most full and exact completion of all that was typified and foretold of him, and those stupendious miracles which even put his most enraged enemies to a demur and astonishment: of both which none can red the New Testament without being sufficiently informed. And nothing sure could bring in controversy an Authority so prodigiously sealed and attested, but something worse than mere impudence, or single malice, nay, nor a dreadful compound of both: it being no less impossible to have managed the humours of that people so, as to make their very selves instruments in the accomplishment of those signal and remarkable Prophesies which so long before were written of him( as not seldom they were, especially about his Crucifixion and the eminent circumstances of it), without the interposition of some immediate and more than common Divine Providence in the affair; than to have wrested even the Omnipotence of GOD out of his Almighty hands to establish an Imposture and Delusion in the World maugre all his power and resistance. 'twas then no addressing compliment of Nicodemus, but a reasonable and ingenuous acknowledgement, when he said unto him; Rabbi, we know that thou art a teacher come from God for no man can do these miracles that tho● dost, except God be with him: Joh. ch. 3. ver. 2. And the like did experience and gratitude bring out of that cured blind man, ch. 9. ver. 30. to 33. Neither thought himself any other Argument more convincing to assert him, than his works which he did( ch. 5. ver. 30.); together with the testimony he received from God his Father( ver. 37.), and from the Scriptures( ver. 39.), from which last he infers their being altogether inexcusable who receive him not( ver. 45, 46.). And therefore he constantly appealed to his Works and to the Prophets; as is to be seen in every Chapter almost of that Evangelist. But having laid down his life, as well in Attestation, as to be the great Foundation and Subject of his Doctrine; he gave the most solemn and undeniable proof of the truth and perfection of it, By his glorious Resurrection from the dead, by which he was declared to be the Son of God with power, according to the spirit of holiness( Rom. ch. 1. ver. 4.); By his forty days visible converse with his Disciples, and several others of his followers, showing them by his Hands, and Feet, and hollow Side, what mighty Spoils and Trophies he had carried over Death and the Grave, and by many most infallible proofs and tokens, that he was certainly alive again, and that it was he himself indeed, and no fleshless spirit or phantasm that entertained them( Luk. ch. 24. Joh. ch. 20.21. Act. ch. 1. ver. 3.); and By his triumphant Ascension into Heaven, by which he crowned his wondrous works done upon earth, and at once entered those holy Mansions himself, and gave the World the fullest assurance of the way to follow him thither. And thus we have the most accomplished and generous Religion, founded by the most Sacred and Divine Person, and confirmed by the most uncontrovertible and prodigious Miracles, that ever the World did, or shall see.   

SECTION X.  
1. AND now that excellent Doctrine not being more so in its own self, than dearly bought unto him, he would not, after its first disclosure and painful birth, rather foolishly than cruelly abandon it, as the Ostrich her Eggs, in the Wilderness( Lam. ch. 4. ver. 3.), or leave it untutor'd to slide back again unto that former Chaos whence he brought it forth. And therefore he took not his long farewell of this World, nor mounted that Heaven which must contain him while the restitution of all things, before he had sufficiently provided it with faithful and careful Overseers and Administrators, to nourish and bring up its Infant-condition, to advance it to the stature of the fullness of its Author, to preserve it comely& unwrinkled in its first beauty and splendour, to superintend and manage its ordinary and emergent affairs, to protect and defend it against all the violences and assaults of those its enraged Adversaries which Hell would perpetually let loose against it; and in fine, to propagate and convey it in the same state whereinto he left it, unto all the Successions and Individuals of Mankind, even unto the end of the World, his Love and Design equally extending unto them all. Having given some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastours and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ; that we henceforth be no more children tossed to and fro, and carried about with every wind of Doctrine by the slight of men, and cunning craftiness, whereby they lie in wait to deceive: but speaking the truth in love, may grow up into him in all things, which is the head, even Christ: Eph: ch: 4: ver: 11. to 15.  
2. The chief work then and employment of these, especially the Apostles, those greater Luminaries of the first Magnitude that moved in this new Celestial Sphere, was; to be witnesses unto Christs Resurrection unto the uttermost parts of the earth( Act: ch: 1: ver: 8.); to go and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever he had commanded them( Matth: 28: ver: 19, 20:): and to go into all the world, and preach the Gospel to every creature( Mark ch: 16: ver: 15.); and so to plant and establish Christianity in the whole World; to devolve their ordinary power and authority upon others that might exercise the holy administrations of that Sacred Vocation, where they were not, and when they were gone; and that might perpetuate it by a like conveyance unto others, and these unto others, while the last period and conflagration of all things; and to leave behind them some certain fixed and immutable Rule of Faith and Manners for all the following Ages and Generations that were to come after them, thereby to derive on their immediate Successors those Divine Truths which themselves professed and taught, that these might also do the like( or at least it might be their own fault if they did it not), and so hand it down from Succession to Succession while there should be none more to arrive; their doing of that, being certainly as cardinal and important a part of their Office and Duty, as any of it at all; since it was mainly unto it that they had their Masters promise to be with them alway, or with the constant transmission of their Doctrine, even unto the end of the world( Matth. ch. 28. ver. 20.).   

SECTION XI.  
1. NOW this being the most eminent and concerning Trust that ever was committed unto any of the Sons of Men, we cannot but think that he who imparted it, did sufficiently fit and proportion those his instruments for the duly effectuating that great work whereunto he had called them, and did furnish them with all manner of qualifications suitable for so weighty an employment; unless we would tax him of the silliest folly nothing rational could be so much dunce as to be capable of, who yet was the eternal counsellor of his Father, and the mighty God himself; the increase of whose government and peace was to have no end, upon the Throne of David, and upon his Kingdom, to order it, and to establ●sh it with judgement and with justice, from henceforth even for ever( Isa: ch: 9: ver: 6, 7:). 'tis true he pitched upon some few rude and illiterate men, whom no more polite nor liberal education had refined, than what the Fisher-Boats, or some other as mean Trade and Occupation could yield them. And it is as true that the design they were to go about was the most high and transcendent, that ever could have been taken up by any thing that was no more but mortal. Let us but cast a transient look upon what they were to perform; that so we may the better cognosce upon their abilities and endowments as they bore any correspondency unto the event which was to arise from them.  
2. That then which they were to do was, to preach CHRIST JESUS unto the World. Now this Jesus went under the repute of being no more but an obscure and mean Tradesman, the Son of a poor Carpenter, and so destitute of all things here away, as even by his own confession not to have so much as a ston upon which to lay his Head. But what did he assert himself to be? No less than such as to renounce his supposed for his natural Father, and claim such a consanguinity with him who is Eternal, as at once to be himself and his begotten Son too; to be consubstantial with GOD the Father, and yet a Person of his own self really proceeding and distinct from him; and so equally as much the Deity as He was, tho nothing less than that same Person which was He. Yet he did not deny but that he was Man also: having likewise averred that he had, to his Divine, assumed an human Nature; and so linked them together, as that altho there could not be any two substances more different from one another than these were, yet he had made them at that rate to coalesce and unite into one Individual Subsistence and Person, that the result of both might pass most properly under the denomination, either of GOD, or Man. And therefore he affirmed that his Mother did lose nothing of her Virginity by her having conceived him; she never having known any Man, but been impregnate by the generative Influence of the Holy Ghost, and overshadowed by the Power of the Most High: so that without ceasing still to be Maiden, she became the Mother of him, who made her own self, and was GOD equally uncapable of any beginning and end to his being and Existence.  
3. And having thus owned such an as much mysterious, as infinite Dignity; he took it for no presumption to make use of all the as boundless Prerogatives consequent unto it. Wherefore he commanded the World to Worship and Adore him; to believe these most lofty and hidden Mysteries anent himself, which all the Reason it was ever accomplished withall, would sooner burst asunder and crack into pieces, than stretch far enough to comprehend: and to obey such strict and severe Laws, as Flesh and Blood cannot bear, and seem rather to have been calculated for governing the most sublime and unbodied Spirits that inhabit the Regions above; than those frail and sensual Mortals, who dwell in houses of day, and must first shake off these, before they can be wholly disentangled from those Earthly Passions and Desires, which constantly exhale out of their Terrene and Material Composition, and against which all those pure and elevated Enjoynments do mainly bend their rigor and checking force. And so he did oblige all Men, both to humble and subject their very Reason and judgement unto his more Say-So and peremptory averment; and also to be ordered in their most touching and important concerns according to the Model which he had prescribed them, and confined in all their Actions, nay and most secret and whispering thoughts too, within the narrow limitations and restraints, which he had pleased to put upon the most prevalent and enticing inclinations of their present frame and constitution; yea moreover, that they should be always ready to forsake Houses, and Brethren, and Sisters, and Fathers, and Mothers, and Wives, and Children, and Lands, and even deny themselves, and lose their very lives, for his Names sake. And thereupon he promised to every one who would become his Disciple, and believe in him, and perform whatsoever he commanded, nothing in this World, save a bare provision of necessaries at most, attended with Afflictions, and Persecutions, and Contempt, and all the outrages that vicious Men and Devils can invent and inflict; but in that to come, Life Eternal, and the most rapturous and defecated joys that the immediate fruition of God himself in Glory can abound with. But on the other hand, he did threaten all those who should reject or rebel against him, with the most dreadful and intolerable miseries and tortures, the gnawing worm that never dies, and the unctuous fire that never can be extinguished, which his provoked and avenging fury would certainly let loose upon them. And therefore he assured the World that he would appoint a folemn Day of final Doom, wherein he should be revealed from Heaven with his mighty Angels in flaming Fire, to raise the Dead from their Graves by the sound of his Trumpet; and to summoned them and the quick together from all the corners of the extended Earth, to appear before his terrible Tribunal; and there receive Sentence, every Man according to his Works, whether good or bad: and so that he would then take vengeance on them that had not obeyed his Gospel, and tumbl●●g them head-long into endless Perdition and Wretchedness, with those Infernal Fiends, that were to be both the Compartners and Lictors of their Punishment; but would led those that had sincerely followed him, with magnificent Triumph to those blessed Mansions of Felicity which he had prepared for them; and in the end would consume this vast fabric of the whole Universe, with such a prodigious Conflagration, as would roll up the Heavens like a Scroll, and melt the Sun and Stars out of the Firmament and at last bury a once most glorious World into its own rubbish and Ashes. Verily there is here such a combination of strange and lofty circumstances to enhance the design of converting the World unto the belief of him who was so closely environed with them, as any body might think would have been too much to have dammed and confounded the most assured confidence, as well, as the most exalted accomplishments, in the very remotest aims to engage into it.  
3. But this was not all. For had that JESUS, who thus thought it no robbery to equal himself with God, publicly in the view of the World made any glorious or magnificent retreat out of it, proportionable to the excellency of such a one as he was; nay had he but gathered himself to his People with that ordinary esteem and respect which even virtuous and good men use to carry along with them to their beds of Dust: it could not have been so infinitely unfeasable to get Himself and his Doctrine embraced by the greatest part of Manki●d( however much it had be●n so, at least in the supposition of the last of the two ways of departure), as it was upon the account of the manner wherein he laid down his life; that being no less obnoxious even to reproach and infamy, than any other consideration about him was to incredulity or contempt. For now we find him arraigned before the chief Rulers of his own Nation, and bandied from one to another, as the most prodigious Criminal that ever had rebelled either against their Religion or Government, and as such condemned to the most accursed and painful death the World then knew; and then treated with all the insulting indignities, that envy or malice could wreck upon one, as poor and contemptible to all outward appearance, as of high and unusual pretences( a juncture of circumstances, which overflowed with matter in abundance, for those exasperated passions to work,& flesh themselves, even to a nauseous revenge, upon); being first most cruelly scourged, and stripped of his own clothes, and, the more insolently to mock that Kingship of which he was accused, gorgeously accoutred with a flaunting Rob of deepest Purple, but crowned with prickling and merciless Thorns, at once to torture and ridicule him, and in stead of a sceptre, made to hold that same very Reed with which incontinently thereafter he was to be smitten on the Head, and then ludicrously worshipped by the bowing of the Knee, and spit upon, and buffeted, and preyed upon with all the contumelious and disgracing usage that could render him the very Balloon and sport of his most inveterate and insatiable Enemies; and at last in sight of his whole Nation, crucified between two Thieves, as the most abominable Malefactor of the three, and even in his sharpest agonies proudly triumphed over by the yet more stinging derision and revilings of his altogether ruthless Executioners, who had so little of compassion toward all his Miseries, that the only thing they regretted was, that they could not make them yet greater and more ignominious.  
4. Now after all this, when such a train of Sufferings could not but hugely aggravate the improbability of any truth in those averments upon whose account they were undergone; that dozen of poor illiterate mechanics, alogether unprovided of any human furniture and advantages, was to go about to keep up his Doctrine a foot, and stoutly to profess that he had endured all those cruelties upon no account of his own, or for his own sins, but to be a Sacrifice to expiat the offences of the whole Race of Mankind, which had forfeited that happy and innocent estate wherein it was created; and that( such a Holy One not being to see corruption, tho he had thus subjected himself unto the power of death) they had seen and conversed with him risen again on the third day from the Grave, and beholded him mount unto Heaven, with all the astonishing solemnity that his really being what himself said he was could exact. And so they were to propagate his Divinity and Religion all over the face of the earth, and to cast down imaginations or reasonings( {αβγδ}), and every high thing that would exalt itself against the knowledge of him whom they taught to be GOD, and bring into captivity every thought to the obedience of Christ. And thus they had every Reasonable Creature to persuade unto the most mysterious and incomprehensible Belief of three Persons in one Essence, and two Natures in one Person; of the Divinity of a crucified Man, and the crucifixion of an immortal GOD; of the Redemption of sinful Mankind by the violent death of the offended Deity; and of the Resurrection of the Mortal Body unto a future estate of eternal misery or bliss, and such like: and also to subdue unto the severest Laws of virtue and Holiness, and to a life rather of Angels than sinful and corrupted Men, by denying themselves, and all ungodliness and worldly lusts, and living soberly and righteously and godly in this present world, crucifying the body with all the affections and lusts thereof, and abandoning all those pleasures and delights wherewith any of the carnal and voluptuous Senses can be drenched and enticed. And therefore they were, not only to encounter the simplo and unlearned, not only to gainstand any one set or Order of People, not only to struggle with the stubborn prejudices of any one Superstition or Religion, not only to grapple or contend with all the repelling and exasperated force of any one Kingdom or Nation; but to catch and overcome the most profound and subtle philosophy of the acutest Sages, to reform and hook in all ranks and degrees of the most profligate and debauched Extravagants, to baffle and overturn the full crowd and farrago of all the contesting Idols that ever fond and tenacious dotage payed reverence unto, and to conquer and prevail over the most potent and combined opposition of the whole resisting and enraged, infuriated World: and that without any voluble smoothness or Ornaments of Eloquence, without any cunning Artifice of taking Sophistry or Ratiocination, without any plausible or insinuative methods, any crafty or politic tricks and contrivances, without any roaring noise of Drums or Trumpets, or any triumphing power of numerous Legions and insulting Armies, without the sutler proposal of any Secular gain or profit, and without any gratifying or complying topics, and allurements unto the lusts and humours of depraved and sensual Creatures; but with that one only Machine and Weapon, the foolishness of Preaching. Indeed if we consult the mere energy and strength of Nature, and take our measures from the probable aptitude of such a cause toward the production of such an effect, we must aclowledge that even the most Romantick fancy could not have readily invented such another piece of Knight-Errantry as this appears to be; the destroying whole Troops and Armies with one thumping Huff, and cutting thousands even unto atoms by the strength of some one blustering Hectors Arm, being not so seemingly Fabulous and chimerical, as trifling and inconsiderable, when compared to it.   

SECTION XII.  
1. BUT GOD who brought light out of darkness, knew also how to make the foolish and weak things of the world to confounded the wise, and those that are mighty; and the base, and despised, yea, and those which are not, to bring to nought things that are( 1 Cor. ch. 1. ver. 27, 28): and even in that to evidence, that the foolishness of God is wiser than men, and his weakness stronger than they.( ver. 25); and that upon a twofold account: The first, that no flesh should glory in his presence, but that he that glorieth should glory in the Lord( ver. 29, 31.); Since none could ascribe to himself the least share of the praise, who could not pretend to have contributed any thing at all of his own in the Purchase of the Conquest. And the second is intimated in that, the Preaching of the across is to them that perish, foolishness; but unto them that are saved, it is the power of God( ver. 18.); or that, tho GOD so ordered it, as that by the Rules of Carnal Reason there might not appear any thing more ridiculous, than to attempt the Conversion of the whole World unto such a strange Doctrine as that of the across, by such a despicable handful of poor unbred and forlorn Trades-men; yet in the event it should be made manifest that he had chosen the most admirable method that could have been thought upon for the compassing of his design, in having made use of such Instruments, as no sober or unprejudicate man could ever imagine to be working on their own accord, or moved, Automaton-like, by no higher Principle than their own Springs and Wheels. For there being such a vast disproportion betwixt them and the effect that they were producing, as could not but have infinitely dishearten'd and dammed them from ever having made the very slightest essay toward it, and much more have uncapacitate them for bringing it to such a pass; who could ever think but that they were acted and assisted by some supereminent and invisible Power, which could only be able to carry through such an uncommon endeavour, and behoved to be something hugely above Man, when it effectuat that which had nothing of him at all in it? So that without complying either to the demand of the Jews requiring a sign or of the Greeks seeking after wisdom, Christ crucified is unto them which are called, both Jews and Greeks, the power, and the wisdom of God( ver. 22.23, 24.); or without any other prodigy from Heaven but that one, which resulted from the foolishness of Preaching, the converting the World by those few contemptible and unlearned Apostles; and without any other deep speculations of Wisdom, than what really shined in the wonderful contrivance of it, its very self( absolutely considered) was Miracle and Reason enough to attest and demonstrate the Divinity from whence it came, and the Sacred Authority with which it was invested.  
2. But all this proceeds upon the supposition of an entire disproportion betwixt that Cause and Effect upon all respects; the only Miracle of This emerging from the supposed unaptitude of That, and so supposing that there was none prior unto its self to forestall it: whereas indeed it is enough, if either the Effect was in its own self a miracle, or supposed such a proportion( and consequently miracle) in the Cause as made it none; since still a real and unquestionable Miracle( whether taken for one single one, or a whole cluster and series of them) is sufficient for the production of that effect, which on any account whatsoever can have no more itself to recommend it, than that it is a Miracle. And so the Argument runs thus, Either the Apostles were abundantly qualified, and furnished with sufficient Credentials to gain them credite and repute, and convert the World unto the Faith of CHRIST; or they were not: if this latter, then they produced an Effect above the proportion of the Cause, and therefore a Miracle; if the former, then the Effect was not a Miracle indeed, but the Cause behoved to be one; because such an Effect must either be a Miracle itself, or flow from what was so; when all that's mere Nature stands as impotent in its presence, as did the Magicians in that of Moses, and palpably acknowledges it to be the finger of God. But because such a Miracle as that of the Effect would have only inferred the exertion of GOD's infinite Power immediately in its production, without any elevation of the Cause, or operation according to the exigence of it; and consequently had inevitably necessitated the Effect itself, or immediately produced all the several consents of those who had embraced the Gospel, without any determination of their own minds upon the account of any rational persuasives or inducements; and so had quiter overturned his design of being glorified by their free and rational Obedience: Therefore it was only consonant to his Wisdom and Providence that all the Miracle should fall upon the Cause; and the Effect be no more so, but merely upon a moral consideration; to wit, that considering what sway and prevalency violent lusts and passions has over the Souls and Judgements of men, it should be mightily strange and wonderful that so many of These should gain the Field over the commonly victorious Forces of Those. But this does indeed serve only to argue and discover the miraculous efficiency of the successful Cause; when thus it does produce such conviction, as even so many Souls, biast with the load of Flesh, cannot resist. Whatever then were the Apostles qualifications and aids from Nature( which was altogether impertinent here, so that they had but so much of it as still to be men, which they could not want); yet certainly they wanted no requisite accomplishment nor assistance for the discharge of that Office and Delegacy which was committed unto them. So that the persuading the World to be but sober and reasonable( which I confess was not the least difficulty) was the best step they could make to influence it to be Relgious and Christian too; they being to propose nothing but such a manly and noble Doctrine upon such demonstrative and evident grounds, as being but sufficiently weighed and considered, could not but put even Scepticism itself to the blushy and defeat.   

SECTION XIII.  
1. AND indeed we cannot better commence at the account of these advantages which did fit and qualify the Apostles for the exercing of all that their Title imported, than by taking notice of that negative one, of their being so destitute of all such, as were merely human and carnal; even all of them, but St. Paul alone, and he too determined not to know any thing, save Jesus Christ, and him crucified( 1 Cor. 2.2.). For had they been imbued and trained up with the finer ornaments and quaintness of rhetoric, and with the subtlest discoursings of philosophy and canting Reason; and so had attacked the World with elegant and oratorical Flourishes and Schems, the wisdom of words( chap. 1. ver. 17.), and excellency of speech( chap. 2. ver. 1.); and with deep and accurate Disputations and Arguments, the enticing words of mans wisdom( ver. 4), and understanding of the prudent( chap. 1. ver. 19.): neither would themselves have been so easily ballasted with that Humility and Self-denial which was altogether requisite for the Preachers of such a Doctrine, at least to preserve them from adventuring to mingle and blend any thing of their own pragmatical or opinionative fancies and conciets with it; nor yet could the demonstration of the Spirit, and of the power of God( chap. 2. ver. 4, 5.) have appeared so resplendently in the propagation of that Faith, when there had been shrewd temptation enough to suspect that it was but cunningly devised Fables( 2 Pet. 1.16.), and some artificial and neatly contrived Scene of taking Pageantry, invented and set on foot by those crafty and designing Mountebanks( as readily they would in that case have been constructed to be), and not any immediate production flowing allanerly from the superintending Power of GOD Almighty. Whereas their rude and naked nature, unflusht with any thing of dress or decorement, was the aptest material that could have possibly been fallen upon, to be so employed in the bringing about that work, as to secure the World from all occasion of conjecture or jealousy that there might be any thing of fraud and deceit, or falsehood and corruption in it; the honest plainness and simplicity of That, being altogether uncapable of whatever could look like forgery or imposture.  
2. But it did no less contribute to this, that they were not more strangers to any Liberal Education, and those finer Arts and Sciences which ordinarily are acquired by it; than they were little versed in in Business, and those politic and subtle Tricks and Shams whereby People, in matters of any consequence, are usually circumvented and imposed upon. It is but too much kown how infinitely jealous the World is about the first Rise and Origine of Religion in it; and that there is nothing to which that has been more commonly ascribed, than unto the Policy and Cunning, either of wise and able Statesmen and Machiavilians, for overawing the multitude unto such a subjection as themselves had a mind to bring them under; or else of plotting and crafty Priests, for suiting its superstitious hopes and fears, and thereby squeezing its Purses of what would furnish them with an opulent ●●d easy livelihood in this World, while those their deluded Votaries were to gape, Camelion-like, after the liquid Air of an imaginary one to come. And therefore our blessed LORD did pitch upon such a handful of rude and simplo Men to be his Apostles, to prevent and confute any the like Cavil or Objection that could be made against that Profession of which he was the Author: they being from their infancy brought up about such low and vulgar Employments, and so taken up with earning their very Bread, and maintaining those poor Families which depended upon them, that the greatest Cheat they were capable, either to contrive, or achieve, could not go beyond those of the Fishmercat, or any other as much beaten place; and far less amount unto so high and important an affair as that wherewith the Religion he introduced among Men was deeply fraughted. So that when ever Christianity should fall under the unworthy impeachment, of being at most but some subtle Artifice, invented to delude and befool the World into such an awe and dreadour, as could best be subservient unto the designs of the first Broachers and Abetters of it; there would need no more to dastard the Calumny from pertinaciously continuing in any obstinate and impudent pretence, than that it as much surpassed the power of these few contemptible tradesman, who were equally unacquainted with Learning and politics, to effectuate any such cozenage and juggle, or deceive the most advanced part of Mankind in a transaction of that concernment; as it would have puzzled their utmost endeavours to have marshaled all that Matter whereof the beautiful fabric of this Universe is composed, into the same order and harmony into which now it is ranked, had GOD Almighty made them the first complete productions of his Creation, and then laid such a Task to their door.  
3. It is true that among the many reproaches and scandals which profligat ●nd wicked Men have in all Ages most ●tudiously laboured to cast upon the Christian Religion, there is none that ei●her has been more common or prevalent especially with those lewd and debauched ●nimals, who would both have preserved ●eir Vices and Sensualities, and yet had ●emselves struck into reputation too, and gazed upon as the Virtuosi and grand Wits of the World); than that it was nothing but the empty Fable and Reverie of a few silly and ignorant Creatures, first brooded and hatched in a Carpenters Shop among the vagrant Dreams of his illiterate Son, who had been trained up with no better Philosophy or Science, but that Manual Trade which only taught him to handle the Axe and the Chizzel, and better how to Carve a log of Wood into a God, than Metamorphose himself into any thing like one. And this has been much resorted unto as the most opprobrious and disgracing affront, wherewith they could fancy to brand and disparaged it; and to boggle every body that could but lay any the very remotest claim to Judgement or Reason, from embracing its Doctrine, and joining themselves to the communion of those upon whom i● had gained and taken effect. But oh! how inconsistent is Iniquity with its own self? and how blind does Malice render those who are so madly infatuated with it? For besides that Christianity is thus loaded with contradictory imputations by those its vehement enemies, who therefore are so much transported out of their own selves, as hardly to need more to be taught how to be Religious, than how to be circumspectly and Prudent, even in their greatest impiety; when almost in the same breath they use to tax the same thing of artifice and foolishness too: besides this, I say, there could be nothing contrived more apt to supplant and bafflle such a blasphemy itself, than merely its own self; because it does essentially suppose such an utter incapacity to work out any considerable design in the first Propagators of that Religion, that whatever of that nature they should produce, could never be interpnted to have been carried on by any other means than the purest Truth and Merit of the Cause, and such candid and ingenuous endeavours, as equally detested and went beyond any thing of craftiness or dissimulation. And thus maugre all its Opposites Wisdom is justified of her children. And so it was not the least of the Apostles qualifications for that holy function wherein they were employed, that they wanted all such as might have rendered them doubtful and suspicious to any of those, whose interest it would be to sift and canvas every the minutest circumstance wherein they were concerned, and to find but the faintest umbrage of any crack or flaw in their Credit and Authority wherewith to upbraid and defame them.   

SECTION XIV.  
1. THUS our Blessed Saviour having selected and set apart such clean and untainted( tho earthen) vessels, to convey the Treasure of his Doctrine unto the World, that the excellency of the power might be of God, and not of them( 2 Cor. ch. 4. ver. 7.): he bestows on them all such advantages and endowments as could best evidence the concurrence of his own finger with their Ministry, and in a more eminent degree supplies those wants and defects which their circumstances in this World did occasion. First then, he admitted them to the privilege of his more intimate converse and fellowship, even from the baptism of John, when he first entered upon the public exercise of his Mediation, unto the same day that he was taken up into Heaven, and a cloud received him out of their sight( Act ch. 1. ver. 22.): and so they both saw with their eyes all the most remarkable and material passages of his life here on earth, and all the miraculous and extraordinary works that he did in confirmation of his Doctrine and Authority; and also heard with their own ears all those Heavenly Discourses whereby he made known unto them all things that himself had heard from his Father( Joh. ch. 15. ver. 15.), and gave them to know the mysteries of the Kingdom of God( Luk. ch. 8. ver. 10.), especially after his Resurrection, when he spoken to them of the things pertaining to it( Act. ch. 1. ver. 3.). Now the most they were to do being to bear him witness, because they had been with him from the beginning( Joh. ch. 15. ver. 27.); or to give information of what they had learned only by their senses, and tell the World what they had seen him do, and what they had heard him speak: then, providing they had but the vulgar share of those faculties, together with that of any ordinary memory to retain what these brought in, as 'twere lamentable folly to doubt that they had; nothing more could be desired upon any Physical consideration to qualify and enable them for their employment, but only, so to instruct them of the one, and let them see the other; since they were thus to be the mere Channel of conveyance unto his Doctrine and Miracles. Hence they constantly provoked unto the immediate reception of what they asserted, by their own eyes and ears, as the most uncontroleable Argument of their being sufficiently qualified to testify and aver it: as Act. ch. 10. ver. 38. to 42. and 2 Pet. ch. 1. ver. 16, 17, 18. and 1 Joh. ch. 1. ver. 1, 2, 3.  
2. But because they were frail and weak Creatures, liable either to mistakes or forgetfulness in what he had said unto them; Therefore, Secondly, he sent them the Comforter, which is the Holy Ghost, to teach them all things, and bring all things into their remembrance, whatsoever he had said unto them( Joh. ch. 14. ver. 26.), and sent them the Spirit of truth, to guide them in all truth( Joh. ch. 16. ver. 13.), and him to abide with them for 〈…〉 14. ver. 16.). So that they were infallibly secured from all manner of ignorance, whether privative, which is the not knowing of a thing requisite to be known; or positive, which is error, or the misknowing of a thing, and imagining it to be otherwise than really it is. And Thirdly, because they were not men of such Credite and Authority in the World as to deserve any implicit Faith in what they did allege; and so tho by these two advantages they might indeed be fully certain themselves of what they said, yet could not transmit the like assurance of it unto others: Therefore he did communicate unto them the power of working Miracles at their pleasure, and several other Gifts and endowments of the Holy Ghost, as prophesy, Interpretation, the speaking with other Tongues, the discerning of Spirits, &c.( Act. ch. 1. ver. 8. and ch. 2. ver. 4.33. 1 Cor. ch. 12, ver. 8, 9, 10. Heb. ch. 2. ver. 3, 4.); that so having the Power of the Almighty at their command, which they could not have but by his own will, they might demonstrate they had his warrant and Authority too.  
3. And lastly, since they were to meet with the fiercest opposition and resistance that ever the combined Forces of wicked Men and Devils could rendezvous together, and to undergo all the mockery and derision, all the tortures and cruelties, that the most implacable malice and exasperated fury of either, could invent or persecute them withal: Therefore he forewarns them of all the dangers and hardships they were to go through, and trains them up to those strong and generous resolutions which might animate and fortify them even to contemn the harshest entertainment they could receive from the World for His and the Truths sake; and by the most prevailing and forcible Arguments, drawn from the vastest love he bore them, from the example of his own self who was made their Lord and Master, and from the infinite reward they were to expect( Matth. ch. 10: ver. 16. to 42. Mark ch. 13. ver. 9. to 13. Joh. ch. 15. ver. 13. to 21.), he persuades them even to rejoice that they were counted worthy to suffer for his Name( Act. ch. 5. ver. 41.) Nay, because, tho the spirit was willing, yet the flesh was weak( Matth. ch. 26. ver: 41.), and so there was a necessity of some greater strength than their own to support them under those heaviest pressures and afflictions; he improves their Natural by a Divine Fortitude, and makes his grace sufficient for them, and in their weakness perfects his own strength( 2 Cor. ch. 12. ver. 9, 10.); thus enabling them to undervalue whatever they could do who could only kill the body, and even to court and defy all that could be formidable and threatening to human Nature, and valiantly to triumph over the acutest rigours of those glorious Martyrdoms which equally incensed and amazed the very Executioners of them; it being given to them, in the behalf of Christ, not only to believe on him, but also to suffer for his sake( Philip. ch. 1. ver. 28, 30.). For besides that any the least Pusillanimous Retraction would have done more to countermine and supplant their Cause, than could their most signal miracles to astruct and establish it; the being thus baffled from their pretences being the plain confession of their having played the cheat and imposture in the attempt of obtruding them upon the World: such a brave and undaunted constancy under the smartest Engines the most obdurate and barbarous Lictor could fasten upon them, could not but deeply work upon any ingenuous and considering man, and sensibly touch him with the thoughts of their behoving to be mightily ascertained of what they so firmly professed, as in the attestation of it thus to suffer their very lives be torn out with all the exquisite and subtle cruelty that even Hell itself could inspire or suggest; and of their not advancing any design or interest of this life, by those means, which did the most inevitably expose them unto all the miseries and calamities of it; but only that which they avowed, of making men virtuous here, and happy hereafter. Thus were these blessed men qualified for that Embassy and Message wherewith their Lord did honour them. And verily he that would cavil at these their qualifications, and would not be fully satisfied with that Furniture and Retinue wherewith they were attended, but would further desire I know not what to make them a Train solemn enough for the Augustness of their Commission; he would but render it more than suspicious that he was resolved never to acquiesce in any at all; their being nothing more for invention itself to choose upon, since all that could be contrived for gaining them authority and credite is already summed up.   

SECTION XV.  
1. LET us now cast a glance at what they performed, and what successful returns they brought in for such eminent vouchsafements. And here First we find them to have filled Jerusalem with their Doctrine( Act. ch. 5. ver. 28.). In which there are two very observable considerations. The first is, that they began to Preach their crucified GOD at Jerusalem itself, which was the very Scene upon which all those things, whereby they were to attest him were lately acted. Had they taken Example at the Heathen My●hologists, and removed their Story to ●uch a distance either of Time, or Place, as that none could have been capable to inquire into the truth of it; then certainly, tho it had never so much prevailed upon the credulity of those unto whom ●t was addressed, yet no prudent man ●ould have yielded any other belief unto ●t, than what uses to be allowed unto ●ose, which nothing renders credible beyond the simplo pretence of the Relater himself. For in either of these cases it behoved to have been judged only by those evidences which arose allanerly out of its own self; such as the consistency of its several parts with one another, and that of the Whole with the common Principles of sober Reason. But these could never have proved it to be any thing but merely possible at best; and had still left it, as to any matter of Fact, as much questionable as any of that nature could be; otherwise every handsomely contrived Romance would merit no less to be believed than the most authentic History that ever gained credite and repute in the World. And so, however much fools these had been who would have made the very remotest attempt thus to obtrude such an affair upon mankind, yet they could not have been more so, than would all those who had suffered themselves, to be wheedled into any the least persuasion of it by them. But the Apostles of JESUS CHRIST knew well enough they needed not be driven to such gray-headed or stranger pretexts, as the broachers of those feigned Religions which overspread the rest of Nations, were forced to resort unto. And therefore the first appearance they made was in a Place where, and at a Time when those things which they asserted were either capable to have been disproved and found out, or else they were never so. For being to draw men into the belief of the Divinity of that man, whom many visible circumstances did seemingly disparaged from claiming but the smallest advance above his mean and obscure relations, nay did on the contrary expose to the contempt and derision of that whole Nation wherein he was born; and being only to use such Arguments and Inducements for engaging them into that belief, as depended entirely upon matters of Fact, upon Miracles done, and palpable accomplishments of ancient Prophesies, and a Resurrection made from the Grave; they urged these upon the very place whereupon those Matters were performed, and when they were so very fresh and recent, as that the whole then living Age could not but know them equally with those passages of their own lives, that were either, most remarkable, or most present unto them. And therefore, as their only design and business was to gain people unto the truth of what they were Preaching, by the most clear and irresistible convictions that could possibly have wrought upon those, who had not yet arrived to any such prodigious pitch of madness and distraction, as at once to renounce their Reason and their Interest even in Eternity both together; so had any the least circumstance of what they alleged been no more but some contrivance of their own for carrying on the Plot, it had been altogether impossible but that discovery should have been made of it, and themselves exploded as the most arrant deceivers that ever made enterprise to impose any cheat upon the World. Since all those whom they first accosted with their Doctrine, were, upon more accounts than one, mightily concerned to examine and search into it, with all the rigor and circumspection that any testimony could any wise fall under; as being prompted, in defence of their having crucified him whom they held out to be the LORD of Glory, and the Saviour of Mankind, rather than to preserve their own veriest lives, to catch them but a tripping in any one lye or falsehood. And if they could have been so, there was nothing more easy than for them to have done it; when those things which, could only be in debate, were said to have no less publicly been manifest, than is the Sun in the Heavens when with triumphant splendour he shines most radiantly there; the very Eclipse of that Sun, when no revolution in Nature could have made him suffer the like darkness, being one of them. So that he who would have then called them into question would have been sure of this answer( Luk. ch. 24. ver 18.) Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in those days?  
2. It is true that the great stress upon which they laid the truth of what they preached concerning their Lord and Master, was his having risen again from the dead. Since, notwithstanding all those other Credentials which did give witness of him, yet if he had altogether succumb'd unto the powers of the Grave, and his Dust had with that of the rest of his Brethren returned to dust again, and so he had undergone the ordinary Fate which uses to befall the whole race of frail and sinful Mankind; the most that could have been thought of him would have been but that which his very Disciples did say, Luk. ch. 24. ver. 21. We trusted that it should have been he, which should have redeemed Israel; insinuating as much as if all those promising hopes wherewith they assured themselves of that great Salvation to be purchased by JESUS of Nazareth, had met with an entire disappointment, in so far as he was then dead and butted; and that even altho they professed( ver. 14.) that he was a Prophet mighty in dead and Word before God and all the people. Wherefore CHRIST JESUS himself did before hand make his chiefest appeal to his being to rise again the third day( Matth. ch. 12. ver: 39, 40. ch. 16. ver. 4. Joh. ch. 2.19.) And all his Apostles referred to his having done so, as the most irrefragable evidence and confirmation of the verity of that Religion which owns and adores him; Act. 2. from ver. 22. to 36, &c. Yet nevertheless that Resurrection was the only thing of all that related to him which seemed to admit of the greatest scruples and difficulties; He having only appeared after that unto those who were the persons then mainly interested in his so triumphing over, both His, and their Enemies, by whom He, and they also upon his account, were made the very Sarcasm and Drollery of the whole Age wherein they lived. And so it might have afforded matter enough for jealousy and suspicion anent the truth of that affair, that it was only testified by those whom it so nearly concerned to have it believed to be true.  
3. But( to wave at present all those considerations whereupon the Apostles cannot but be thought to have deserved the most unquestionable credit in all they did aver) that JESUS CHRIST was to rise again from the Dead upon the third day after he had lain among them, was so sufficiently attested by his own self while yet he was alive, that nothing but an evident and palpable demonstration of the Affirmative, that he still continued to make up their number after such a prefixed time was over, could be enough to countervail and invalidate that Testimony whereby he foretold that he would do so. For even before he laid down his life, the Works that he did, and the Scriptures which he fulfilled, gave clear enough evidence that he was sent from the Father( Joh. 5. ver. 36, 39, 45, 46.); and so was infalfalible in whatever he asserted. And therefore unless something as uncontrovertible, as were these Credentials which did vouch him, had positively been produced to overturn them( which, supposing they were no less certain than they were, is quiter impossible but to be imagined, when otherwise there would have been evident proof for both the extremes of the same contradiction); there was nothing which he did say, but what was, consequentially at least, as much manifest and conspicuous, as it was that he was the true Messiah and Saviour of the World, and so as were those signal attestations which irrefragably did demonstrate him to be so. So that, altho he had never been seen again of any after his crucifixion, yet, except it had been made evident that, after the third day, whereon himself prophesied he was to rise, his Body was still a lifeless carcase corrupting in the Grave, it would have been no less evident at Jerusalem( where so publicly he had made the Prediction) that after such a time he was risen again, than it was at his death that Truly he was the Son of God, when even those very Souldiers that guarded at the execution thereof, were through their exceeding fears because of those Prodigies which did appear at it, even forced to confess so much. Hence it was that, even before the two Disciples which were going to Emmaus had known that they had seen Him, He did upbraid their foolishness, and slowness of heart to believe his Resurrection, when they did not so because him they saw not, Luk. ch. 24. ver. 24, 25. Neither were the Jews themselves ignorant of this, when for fear that they should not be able to vindicate what they had done, by showing his Body to be still in the Grave after the third day, and so proving him to have been but a deceiver, they went and made the Sepulchre sure, sealing the ston, and setting a watch, Matth. ch. 27. ver. 62. to the end. For they were sagacious enough to know that if they could not do so, the last error would be worse than the first.  
4. Now let us see how it fared with them. In the end of the Sabbath, as it began to down towards the first day of the week, there was a great earthquake; for the Angel of the Lord descended from Heaven, and came and rolled back the ston from the door, and for fear of him the keepers did shake, and became as dead men; and so Jesus rose again from the dead, as he had said. And some of the watch came into the City, and shewed unto the chief Priests all the things that were done; and when they were assembled with the Elders, and had taken counsel, they gave large money unto the Souldiers, saying, say ye, his Disciples came by night, and stolen him away while we slept: so they took the money, and did as they were taught; and this saying is commonly reported among the Jews until this day, Matth. ch. 28. ver. 11. to 15. But, alas! what will not Malice and obstinacy do, rather than yield unto the truth? Yet how far short do they ordinarily come of all their aims and most anxious endeavours? And this, if ever in any instance, is altogether manifest here. For not only was the utmost care and solicitude to secure the Sepulchre, that conscious jealousy could suggest unto the Jews, baffled to such a rate, as had almost turned their Watchmen into that same condition from which they were set to prevent another to arise, they became as dead men; but even when they found that all their diligence and pains was but in vain, they betook themselves to such a pitiful shift for dissembling their convictions, and yet advancing that pretext, his Disciples will come by night, and steal him away, and say unto the people, he is risen from the dead, which they were so very zealous to have precluded( tho they had then entirely precluded themselves from alleging but the veriest shadow of any thing like it), that there needed no more to betray the Ultimus conatus of a desperate cause, than for the chief Priests and Elders of a Nation to place their refuge in so dull and ridiculous a one as it, His Disciples stolen him away while we slept; there being nothing in it to show that it was the issue of such a grand Consult as it proceeded from, but that they were not bid say, that they stolen him away while they were awake; since it was well enough known by every body, that had been no less puzzling a task for them, than to have pilfer'd an hair out of a Lions Beard. And that nothing could have been contrived more notoriously dull and ridiculous to elude the evidence of Christs Resurrection, than for those who were guarding his Sepulchre to say that his Disciples took him away while they slept, is even palpable from this, that tho it had been true, and they had really done so, yet such lazy Sleepers were altogether uncapable to have declared whether there was any theft committed at all, or if there was any who were the thieves. For how could they who were asleep come to the notice of either? Or if they knew it, wherefore would they suffer their own lives to run so far in jeopardy as calmly to lie snorting( but yet with an Eye peeping out below their Elbow, for they must have had that wherewith to see what was done), and let another be stolen but into the mere pretence of a Resurrection unto life again? when such a negligence in so important a trust, would undoubtedly have brought themselves to repeat his death whom they were keeping in the grave, without the least grain of hope ever to rise thereafter but into any such another pretence too; had not these who bribed them to lye themselves guilty of the fault, suborned their governor also for a remission unto it. Or yet, if it fortuned them to look up just as the Disciples were running away with the dead body of their Master, and so to behold them making their escape with their so much desired prey; wherefore did they not immediately start to their feet, and sand the Hue and cry after them, that so that carcase upon which so much was depending might have been recovered out of their nimble and cunning hands? So that if there was no other proof nor witness given that CHRISTS Body was stolen out of the Grave, while the Souldiers who were watching it were asleep, but the mere averment of the same Souldiers themselves, there would never have any thing been less capable to be discredited by the stoutest calumnies of its opposers, than was that which the Disciples said to the contrary: since before such a testimony could avail the Jews in any thing, those drowsy sentinels behoved to make Answer unto the Questions that have been now proposed. And how these who professed they were sleeping could have done so, let all the Jews in the world be even themselves Judges. So far does Iniquity stop its own mouth: Wherefore all they could have said was, that when they fell asleep the ston was yet lying unremov'd upon the Sepulchre, and the Seal put upon it was entire, but when they awakened all was gone, and nothing left for them to attend but the as empty as hollow Grave; and how that was done they were as ignorant as those that slept. Now, considering what was made out in the foregoing Paragraph, could any man in reason ever be so much asleep too, as to dream, that thereby the Authority of JESUS CHRIST himself, who had foretold his own Resurrection( Matth. ch. 17. ver. 23. and ch. 27. ver. 23.), was sufficiently counterpoised, and he not truly risen again from the dead: and especially when all the presumption imaginable lay on the other side, and it had been something more than probable that in such circumstances none but his own self had conveyed himself away, even tho there had been nothing before hand to have rendered it credible, but the bare word and assertion of him who was then so a-missing, without those equally manifest and irrefragable Credentials, whereby he was attested, to procure it the belief of all whose ears it should reach; since such an Event corresponding to such a Prediction of it, could not but have fully evinced the truth of both.  
5. But further, what more impudent fiction could have been invented than for those Souldiers to have all fallen asleep when so nearly concerned to be in the most vigilant posture they ever were into; and that at the very neck of time which did chiefly require the utmost care of their duty? Were they so very prodigal of their lives as for a nod or two to expose them unto the greatest hazard they were almost capable of? Or what Lethargy did so overtake all of them, that not any one could hold up his head, to watch over it, and these of his Fellows, who behoved to take the nap? But where were they lying when such an irresistible drowsiness possessed them? Did they not surround the Sepulchre, or at least keep closely by it? And how then could they be lulled into so profound a sleep, as that none of them could be disturbed in it by all the noise, which cannot but be supposed to have been inevitable, in rolling back the great ston from the door of the Sepulchre, and carrying away the Body that lay there? Assuredly there is no sober man in the world that could impartially reflect how to make any tolerable return unto these Interrogatories, but would pronounce his Verdict of that sleep wherewith the Jews did allege their Souldiers were overcome, with him who said, Credat Judeus Appella, haud ego. And since their chief Priests and Elders assembled together to take counsel what to do in such a pinch and exigency, when some of the Watch had given them an account what had happened them; and nothing could offer itself to relieve them out of the difficulty wherein they saw themselves to be then so deeply plunged, but to unravel again the design of that Watch which they had set to secure the Sepulchre, by giving the Souldiers Money to feign that such an universal sleep had rendered them as useless there, as if they had not been sent there at all, that so there might still be room left them for that pretext against which these Souldiers were appointed to take heed( for it was palpable to all the World that the Disciples could never have prevailed by force over so great a strength, and so, if to take away the Body of their LORD, must of necessity have made their recourse to some other method, which could not but suppose it, either not to have been there, or else as much emasculated as if it had not); they should have infinitely rather enjoined those covetous villains, whom the stamp of their Money could mould into any form they pleased, to pretend that the Disciples had cunningly by some one Artifice or other got an Opiate or Lethe Potion conveyed unto them among their Meat or Drink, by whose stupefying virtue they were even immersed into that heaviest slumber, than that of their own accord, without any such violent impulsive, they had fallen into it; when there had been ten thousand times much more probability for the one( tho even that could not have in the least been but within so many approaches unto the very umbrage of any thing that was such), than for the other. But it seems that they were so hugely eager and busy to have them once asleep, that they forgot to consider how it was likely they could ever have come thither.  
6. And now this very Story so manifestly supplanting its own self, the Resurrection of JESUS CHRIST could not but be as manifest too, as it did so; but especially when the whole Plot and Intigrue was not only detected and quiter laid open, but even daily exprobrated unto those who had contrived, or were not ashamed to own it; and that by those same Disciples against whom it was leveled. Nay, I make not the least peradventure but that it was more than surmis'd throughout all Jerusalem, what was the account the Souldiers gave of their Commission, and how they were brought off from ingenuously publishing the real truth of the affair unto the World; Not only because it looks not probable that such a pack of Rascals could have all of them had circumspection enough to be so very close unto the secret, as that not any one of the whole cabal but would always be upon his peremptores, and so very cautious and warry, as never to divulge or blab out some one suspicious word of it at all: or that there could have been such an Assembly of the Priests and Elders for advising how they should stave off the blow that then was like to f●ll most sadly upon them, without ever any notice of it should have spread abroad among the people, which was then standing agogg, and anxiously awaiting what should be the event of such an important concernment as touched both their own Nation, and all the rest of the whole earth: But because there is not the least shadow of any ground for conjecture that the Apostles came to the knowledge of it only by revelation or information from above; and because they did so avowedly make all the Streets of the City to ring with it, and did smartly charge those Priests and Elders themselves with what they had done, in such a bold manner, as betokened no less than an appeal unto all the hearers whether it was true which they said or not. So that, tho such was the obstinacy and perverseness of that people, that they had ears and did not hear, and eyes and did not see; yet he who would call it in question, that there was sound and light enough for them to have exercised these Organs withal, must be as wilfully blind and deaf, as were they, when most wretchedly so.  
7. Yea it is moreover observable that notwithstanding all those stoutest allegations wherewith the Apostles were constantly impeaching the Jews even to their faces; yet there was never any thing, save persecutions and afflictions, but so much as hinted at by them to prove the contrary. Neither to this very hour have those stubborn remainders of them, who so sottishly persist in the Traditions of their Fathers, been ever able to say any more for themselves, than what they did, as to CHRISTS having risen again the third day from the dead: Since all the matter of Fact, as it has been here represented, was then, and ever since, so very not our and public, that, however impudent and malicious they were, yet they could never master so much of either, as to embolden them enough for denying even the least Punctilio or Iotta of it. So that all along there has never been any thing else, than this flat and inconsistent alleadgeance, the Souldiers slept, and the Disciples stolen him away, opposed, either by the first hatchers, or succeeding abetters of it, unto what was perpetually upbraided unto them at first by the Apostles themselves, and afterwards by all the Christians of the following Ages. And therefore altho there had never been any further evidence of CHRISTS Resurrection, but what shone so conspicuously out of these circumstances, there was none then living at Jerusalem who behoved not to be steeled with as much obduracy and perverseness against all the most powerful forces and assaults of Conviction as even desperate wickedness itself could furnish out, before they could be armed enough to resist what was so very apparent in behalf of that: and especially when these who made any clutter or bustle about the contrary, were no less, but infinitely more reasonably to be suspect of partiality in the affair, than were even those whom the latter end of the second Paragraph did seem to question on that head; since they had their Authority and Reputation thereby to keep up among the people, and were otherwise to lose that esteem and interest of which they were so vastly fond, and to which it was not their custom to make any hover about sacrificing the dearest and most immediate importance, that would only concern them in reference to a life which was no more but of a future date; whereas these poor and despised Apostles could have no design imaginable of their own to prompt them upon such an enterprise, attended with such evident dangers, but the clear and prevalent assurance they had of the truth, and the depending consequent Eternity which was to be dispensed accordingly as that was embraced; as afterwards shall be somewhat more fully shewed.  
8. Indeed it is acknowledged that JESUS CHRIST did never show himself unto any after his Resurrection, but unto his own, and those who believed in him, and did afterwards profess themselves among the followers of his Doctrine. But the reason of this we may learn from those which he gave wherefore he would not let the Scribes and Pharisees see a sign( Mat: ch: 12: ver: 38. to 42.) nor tell the Jews that he was the CHRIST( Luk. ch: 22: ver: 67.), nor would pray to his Father for Legions of Angels to defond him against their insolent violence( Matth. ch. 26. ver. 53.), nor yet come down from the across when they highly provoked him to do so, as a Test of his being the Son of GOD, which themselves had pitched upon, and in which they did promise to acquiesce( ch: 27: ver. 40, 42:). For he knew well enough that tho He had condescended to any or all of these, yet they would not have believed. So stiffly were they resolved to stand out against all manner of conviction. And the most solemn engagements to believe in him wherewith they endeavoured to get him comply with their demands, were only but mere trains and allurements to nooze him into such a trick as they had a mind to play with him( Mark ch. 8. ver. 11, 12.). But especially we have the case about his Resurrection, wherefore after that he did not appear as publicly as he had wont to do before, resolved in that answer which Father Abraham gave to the rich Glutton, when asking of him that he would sand Lazarus to testify unto his five Brethren; They have Moses and the Prophets, let them hear them; and if they hear not them, neither will they be persuaded tho one rose from the dead, Luk. ch. 16. ver. 27. to the end. So that for CHRIST to have walked abroad again as solemnly as the circumstances of his being then raised unto a new and glorious life did require, had been for him but to have made a needless Parade amid his altogether irreconcilable enemies to no purpose at all: Nay, rather to have exposed himself for once more to be crucified by them; than to convince them of the injustice he had already suffered from their cruel hands, or prevail with them seriously to repent for having been so dreadfully guilty of it.  
9. Besides, it could not have been so very consistent with the present design of his Providence toward Mankind, so closely to have hedged and fenced it in with such irresistible Demonstrations of what he would have it persuaded of, as that there would have no way been left for it to escape upon any account whatsoever. For then it had been quiter impossible for any not to have believed all that had been proposed unto him: and so all would have been overturned that was laid down as a Principle to this Discourse in the last Paragraph of the first Section, and GOD must have settled some other method by which to have glorified himself by those Reasonable Faculties which he bestowed upon man, than any that could relate to his free and arbitrary obedience. Wherefore, as he was never wanting to him in the sufficient discovery of himself,& those prescriptions of his Will, by which he would have him to be governed, that being altogether necessary for the accomplishing of his end; So he never used to afford him any other than what was but so; since that would have as much failed in the excess, as the former would in the defect. And this is something more than insinuated in those Expostulations which our blessed Saviour himself had with the Jews, when troubled and tempted with their extravagant desires, Matth. ch. 16. ver. 1. to 4. Luk. ch. 12. ver. 54. to 57. and Matth. ch. 11. ver. 20, 21. Now, out of what has been said in the foregoing Paragraphs the Resurrection of CHRIST was sufficiently enough made manifest throughout all Jerusalem, tho there had been no other witness to assert it than what has already been produced. And so the Apostles began to Preach it, when and where, if their testimony had been capable to have been convict of falsehood, it could not have slunkt off without having most palpably felt what it was to be so. And this is the first Observation which was drawn from the Time and Place at which the Apostles Preaching took its beginning.   

SECTION XVI.  
1. THE other thing remarkable is, that the Apostles did, not only at first broach their Doctrine at Jerusalem, but also, even fill that City with it, or proselyte such numbers of its Inhabitants unto the Faith of CHRIST, that even all the corners of it were crowded with them. One of St. Peters Sermons brought in the plentiful Shoal of about three thousand souls( Act. chap. 2. v. 4.), and another about five thousand( chap 4. ver. 4.). And believers were the more added to the Lord, multitudes both of men and women( ch. 5. ver. 15.). It was not many days before when that People did persecute JESUS of Nazareth even unto the cruelest death of the across, with such an eager hatred and malice, that( contrary to what uses to be the humour of the multitude in the case even of the basest Malefactors) they had like to have broken out into a Tumult, and furiously haled him to Calvary themselves, when otherwise they were not able to wrest him out of their Governours hands unto that place of Execution, because after he had examined him, he could find no fault in him at all, and so used all the means he could to get him released and delivered from them: Matth. 27.24. Luk. 23, 14, 15. Joh. 19.6, 12. And tho it was much the instigation of their Priests and Elders that prevailed upon them to be so very violent in the pursuit of their envy and spite, and they might have slakt and relented in that so soon as they had cooled and come to themselves again; yet that prepossession which the Mosaical Law had got was so strongly riveted in them, and they were naturally such a stiff-necked and stubborn kind of Creatures in whatever they had the least kindness for, that those Boute-feu's and Incendiaries could have no very operose task of it to work them into all the rancour and heat imaginable against one, whom they represented to be only upon design of robbing them of their beloved Moses, and that Religion which he gave name to both together. So that the next difficulty to that which of old was in rooting their Fore-fathers any wise deeply in the persuasion of the sacredness of that Institution which Moses did communicate unto them( and it is known how almost invincibly great that was, tho there was all the power of Prodigies and Miracles that could have even been wished to have overcome it), was to influence themselves then to lay aside that tenacious Prejudice anent it, which for so long had been derived upon them, and which they had imbibed& sucked in with the very first Milk that entertained them in the World.  
2. Besides, they were so affencted with the strong imagination of those thunderings and Lightnings and Earthquakes which ushered in and confirmed that Model of Religion they received from the Mount, that, as they expected that the Prophet who was coming to evacuate and cancel what Moses had been employed into, was to be greater than he; so they could hardly be brought but to dream that the method wherein He would do that, would be less august and solemn, than what before had reconciled so much veneration and deference unto him whom he was so vastly to surpass and transcend. Nay further, the pungent sense which then they had of their miseries and oppression under the insulting Tyranny of the Romans( who had subjected them to the sharpest Claws of their devouring Eagle), having made them to apply all those passages of their Prophets which seemed to foretell the most glorious things of the Reign of the Messiah( but which aimed at those that were to be, either Spiritual in his first coming, or else Literal only in his second) so as best to soothe their present condition; they could not brook the thought of any other to be their so anxiously longed for Messiah, but such a one as came attended with all the external Pomp and Grandeur which their flattering expectations did suggest, and who would have Legions and Armies enough to deliver them from all their Enemies, and instate them again into all the Prosperity and Happiness that ever their abounding Canaan could have afforded them.  
3. Now what possible Motive or Inducement could ever have inclined such Throngs and Multitudes of a People, that was so humoured and circumstantiated, unto such a sudden and extreme change, as thus to part with their ancient Religion, and embrace him for the Author of a New-one against whom so shortly before they had been so hugely mischievous and vehement; to condescend unto the demolishing of that magnificent Structure of their Ceremonial Worship, at whose erection GOD himself had appeared in the most terrifying manner that ever shook poor Mortals into any fear and astonishment, and that by him who, tho GOD likewise, made his address to the world only as once before he had done to Elijah, neither in the blustering noise of the strong Wind that rent the Mountains, nor with such a dreadful motion as caused the Earth itself to quake and tremble, nor yet environed with the horrible flashes of sprightly Lightning or flaming Fire, but in the still small voice( 1 King. 19.11, 12.), in the most humble and mean fashion that even the obscurest of those Creatures himself had formed could have been into( save only at a time when brought to the very lowest step of abasement, and become obedient unto the accursed death of the across, that all Nature did resent his Injuries, and the Sun would not shine upon, nor the Earth stand still under, that highest iniquity which was done unto him); and to deposit and give over all those fond and transporting hopes wherewith they had so pleasantly cajoled themselves about the outward greatness of a Restorer of the Kingdom again to Israel, and in the stead of such a one, to follow another, who needed not have declared that his Kingdom was not of this World, it being so much visibly so; and who constantly stolen himself away from all those importunities that would have been even at compelling him to take upon him some Secular Power and Authority, and own himself for a King: What imaginable Arguments, I say, could have influenced such a wonderful Metamorphosis upon the Jews, unless it was that evidence of the truth, which, without the most wilful and obstinate shutting of their own eyes, they could not but behold, and whose conquering splendour was so very irresistible that nothing but Contumacy itself could be capable to brave out its dazzling and triumphant Forces? The third Paragraph of the eleventh Section tells us all that could have been temptation unto any for espousing the Gospel of JESUS CHRIST. And what can be found there to have compensated all those disadvantages which it lay under, as it respected that people accordingly as this Section has represented them, except it was the dependence of the life to come upon that Religion which was then so palpably become the only true one; let him who can discover it. make trial of his skill; for mine has not sagacity enough to nose out what lurks in so dark and latent a corner. So that one might as well attempt to persuade me of the reality and truth of all that ever Ovid or aesop did fable, as that such thousands of the Jews, as even filled Jerusalem itself, were brought over by the Apostles of JESUS CHRIST to believe in Him, without being fully convinced of the certainty of his Doctrine by that rational evidence of it, which was sufficient to prevail with any whom Passion and Interest had not entirely blinded and hood-winkt. And as for the matter of Fact, I shall doubt of that when I begin to do so of every thing that my own eyes has not seen; and I fear not to be blamed by any man of sense, tho I do it not any sooner.   

SECTION XVII.  
1. BUT tho independently of the Apostles T●st●mony unto the Resurrection of CHRIST( for to establish that was their pecu●iar Bu●●ness) it was so very credible already upon the account of what has been said in these two last Sections, that none living then at Jerusalem could in reason but be obliged to yield up their assent unto it; yet all the rest of the World being no less concerned in it, than were they, and GOD still using all those possible means that might neither out-do, nor fall short of his design upon Mankind, the Apostles were sent out, both to confirm, and propagate all over the face of the earth, what of its own self was thus so manifest in one place of it. And indeed they did so affix their Seal to the truth of that Resurrection, and consequently of that Doctrine which he, of whom it was asserted, did command them to Preach, that, as the World had never understood any thing more noble and elevated than was this, so it had never seen nor perceived any Demonstration or evidence in behalf of any, more convincing and rational, than what appeared to vouch and recommend that; unless what the Blessed JESUS himself, while publicly conversant among men, did produce, was such. For what could be even fancied more abundant and proper to assert them, than an entire compliance with those suitable advantages and qualifications for their being employed in such a work, which the thirteenth and fourteenth Sections did inform us they were furnished withal? And this was signally eminent in these instances.  
2. First, their Education and Breeding could not render them less obnoxious to be jealous'd or called in question as men of contrivance and design than did their practise and manner of Behaviour in the Function of their Apostleship: So that if they were Cheats and Impostors, they were the most dexterous and excellent at it, that ever deserved to be branded with the Name; Since their Art did so imitate Nature, nay and even almost out-do it in an ingenuous candour and simplicity, that to distinguish, which was the One, and which the Other, has now for near these seventeen hundred years been the aims and study of those, who( if the French Proverb Il a d' Esprit parce qui'l a de Malice hold) were altogether adapted for such a Criticism and employment, and yet to as little purpose, as with great anxiety and desire. And indeed had they been instigated by any other movement than the merest convictions of the truth, wherewith they were so fully possessed, and their singular engagements unto him who had deign'd them the discovery of it, when he past by the wise and learned of the world, together with the pressing interest of their own Souls Salvation; there was nothing but a certain fore-knowledge of events to come, for teaching them how to carry at such a rate, that none might be able to find the least ground upon which to tax them of what they were really guilty of, that could have been sufficient to have managed the Design and Plot of that Scene, which of all necessity behoved to have been laid ere ever they had entered upon the Acting the very least part of it: when every the least circumstance of it arose out of the former with such a surprising in-connection, that none could more reasonably look upon it as any effect of Intention or subtlety, than he could interpret the casually emerging face of a tumbling die, to be the inevitable product of some ●orethought method which was used in flinging it out of the Box.  
3. And truly, when the Apostles were so far from sticking to their Master at a time when even Generosity con●pir'd with their Duty to have made them done it, that the very first of them fore-swore, and the whole company did basely forsake him; who would then have imagined that within some few Weeks afterwards these same very men would reassume to themselves such a courage and magnanimity, as, in defiance of all that the whole power of their exasperated Nation could thunder out upon them, boldly to avow that JESUS, whom they had crucified, nay to upbraid them with the horridness of the Fact, and even insult upon the account of his Resurrection; This Jesus hath Christ raised up, whereof we are all witnesses; Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified( speaking to their very faces in presence of a great multitude of them) both Lord and Christ, Act. ch. 2 ver. 23, 32, 36? But when the very ague and shaking of the Consternation and affrightment was yet upon them, and they had been scattered and dispersed every one to search out for some obscure and concealed place to skulk into, and hid himself from the overwhelming force of that Deluge of Malice which so furiously had then broken out upon their Master, and themselves because of his sake; was it not pretty like, that they should have either dared the confidence, or been gathered together, for watching an opportunity to clench away with that dead body which so many halberds were encompassing round about? And tho the Affirmative were granted unto both, yet by what Rules of Argument were they induced to presume upon the drowsiness and negligence of these Souldiers, whom they could not but know would almost rather have catched one of them hankering about that Sepulchre, which was committed to their care, than even not run themselves the same Fate with him who was immured within it. But none can red the last Chapters of the Evangelists, and the first of the Acts of the Apostles, without finding matter enough, upon which to interrogate those, who talk so loudly of their having only carried on the Affair by Artifice and Deceit.  
4. As for the manner in which they proposed their Doctrine, it bated not an Ace of that ingenuity and avowedness which was so visible in their Actions. The across of CHRIST was the most opprobrious and despicable circumstance, that could possibly have been fancied to scandalise every body at him, and that Religion which owed its main excellency unto his having suffered upon such an accursed three. And yet however harsh and grating a sound that string did sand forth, they were still harping upon it, as that which was of the most melodious and heavenly Accent that ever was touched among the sons of Men. Yea they even gloried in it, and St. Paul deprecates that he should ever glory in any thing else, God forbid, that I should glory save in the across of our Lord Jesus Christ, Gal. chap. 6. ver. 14. and he counts all things but dung in comparison thereof: Phil. chap. 3. ver 8. and upon that score does strangely undervalue and set at nought all the boasted Wisdom and Philosophy of those Greeks that were the most renowned for either, 1 Cor. chap. 1, and 2. Now had they themselves wove any such Fable, as Christianity is constructed to be, what ridiculous infatuation had possessed them thus to have made the very Alpha and Omega of the whole contrivance, to be so contemptible and choking a circumstance, that no design imaginable could have suggested it to any, unless it had been either to render himself as much the derision and mockery of all Mankind as it was possible for them to make him, or else to try how much their easy and supinest Credulity could be played tricks with and imposed upon? Wherefore if they can be allowed but so much Wit and Prudence as is necessary supposable for enabling them to carry on such a Scheme and Delusion, if it be to fall under that Character; it is quiter inevitable but they must be granted also such a share of both, as might have furnished them with circumspection enough to have avoided that fatallest Rock upon which all the Reason in the World could not but have presaged their whole Design would undoubtedly be dashed into pieces. And so 'tis palpably manifest that it was none of their own choice or invention to preach, and insist so much upon that across, which did thus tend to blunder and discredit what otherwise would have, upon the account of those sublime moral Doctrines which it contained, been both plausible and taking too: but that there was a constraint and necessity laid upon them, a Wo denounced if they should not preach such a Gospel, 1 Cor. ch. 9. v. 16. so that they could not but speak the things which they had seen and heard, Acts ch. 4. v. 20. The like inference offers itself also from the little compliance they show toward either the Jews or the Gentiles, as well in matters of Worship as of practise. Whereas those who had had a mind to set up a new Religion of their own, would certainly have betaken themselves to Mahomet's way of it, and framed their Model so as it might have yielded some considerable things to each of all the most prevalent Factions in World, thereby the less to displease any, and the more sutly to wheadle and engage all of them.  
5. But the manner wherein the Apostles delivered their Doctrine was not more irreserved and impartial, than it was simplo and unstudied. It has been a common observation that Impostors and Cheats have their Tale so con'd and premeditated that the very Strain and Ornaments wherewith they busk and dress it up, does still bewray something of the Craft and Artifice which lies under them: so impossible is it for Dissimulation not to stumble or trip in its most elaborate tracings of the foot-steps and vestiges of Truth; and even when it emulates most to dog out that genuine and native simplicity which shines still inseparably from This, it is readily enough dogged out itself to its own Lodgings& most secret apartments. But as for my own part I could venture the whole stress of the affair upon this issue, but for the most exact and profound Inquisitor to discover unto me the very least Syllable or lotta in all the Apostles writings, that is not the natural off-spring and suggestion of Ingenuity and candour, or that has but the remotest appearance of any thing like preconceiv'dness or affectation; they being, in spite of all that malice itself dare even hint at, the purest obedience unto that Command, and most signal accomplishment of that Promise, Take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak, Matth. chap. 10. ver. 19. And so by the Rule of Contraries it is evident, that what can never be challenged of such an individual concomitant and adjunct to fraud and cozenage, must be of a quiter opposite nature and name too. Something a kin to this was their never condescending to those fawning and sycophantick expressions or blandishments whereby those who are Cheats usually, nay and even necessary become Parasites likewise. For they preached not themselves, but Christ Jesus their Lord, and themselves only their servants( to whom they preached) for Jesus sake( 2 Cor. ch. 4. ver. 5.); and therefore they renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending themselves to every mans conscience in the sight of God( ver. 2.) This is also fully proved all along from the tenth Chapters to the end of that same Epistle.  
6. And to all this let it be added, that never did any Men in the World contribute more to establish those fundamental principles of all Commerce and Transactions in it, viz. Do as you would be done unto,( Luke ch. 6. ver. 31.), and lye not one to another( Col. ch. 3. ver. 9.), than they did; having enforced them with such allurements on the one hand, and terrors on the other, as all human Promises and threatenings came no less infinitely short of, than of what Eternity does at once protrack and enhance. Now granting that for some hidden and sinister ends they had so zealously mancipated themselves unto all the fatigue and miseries which attended their propagating the Gospel: yet can it be imagined that, either to take the Monopoly of falsehood and unhonest Dealing to themselves, they had prohibited both unto all others; or else had so severely interdicted them, the more cunningly to advance That whose very Hinges and Poles were rooted into their very Essence and being, as if they themselves could not be suddenly suspect of either, when others were forbid the very faintest inclination toward any of them? But, besides that thus they had put themselves upon the lotch of being doubly guilty in a matter of the highest concernment, and so exterminated all human converse as the greatest Plagues that ever broken out into it; when they had teach'd the World the most subtle and mischievous method to murder under trust that ever it had been acquainted with before, and first to cury and toll on every body into the most implicit confidence and belief that the fairest pretences could suborn, and then give him the fatal stab when thus he had denuded himself of all his armor and means of Defence: besides this, I say, they had in stead of supplanting others, helped mightily to prompt them how to undermine their own selves; since the most obvious and natural Test that uses to offer itself unto those who are concerned to examine the broachers of any novel Religion, is, whether or not they did exemplify it by their lives and conversations, and transcribe their Doctrine into their practise; and so there would have been a twofold occasion( one by the common obligation of inquiring after the truth, and another by the present consideration) exhibited unto them, for making all the diligent search and scrutiny into the reality of what they averred, that possibly they could, and the utmost endeavours to varnish and set off that wrinkled and ruged Face( which was so exposed to insinuate and beguile) could not probably escape such a multiplied warriness and inspection. So that had there been any policy or design anent their meddling with those Precepts they so much recommended, they had hugely mistaken in it, when they had done themselves a far better office to have let them alone; especially when if they had contrived their business handsomely enough, they could not have stood in need of them; and if they had not done so, and therefore they were thought requisite, there was then, in any prudent reflection, the least exigence for them at all, because the least for any thing that could solicit such an Inquisition as they certainly would.  
7. But when they were no less zealous to have all men so far to own their own Reasons and discerning Faculties, as to canvas every Doctrine that could be proposed unto them, with the outmost caution and advertency that their circumstances could morally allow, before they gave any ear unto it, and did admit it into their belief and persuasion; than they were to have them prove and ready to entertain such thoughts of their own veracity and faithfulness, as might svit those strictest commands of both, whereby they did so severely tie all other●; shall it be imagined too, that this was also done with the greater artifice to prevent suspicion and jealousy? as if they could have thought, that when they had taken all the pains that they could, to get their injunctions the most punctually obeied, yet such a one, tho the fundamental to all the rest( for none can secure themselves of anothers obsequiousness to their will, before he be once sufficiently convinced of the obligation that subjects him unto it), would supplant its own self, and( because of a presumption that those who had so vehemently prescribed it, could not readily need to be treated with that circumspection which it did so rigorously enjoin) would be interpnted such a piece of their Ingenuity, as deserved not to fall under any other notion, but that of a compliment which ought not to be spoiled.  
8. Indeed he who came to call men out of darkness into his marvelous light( Act. ch. 26. ver. 18. and 1 Pet. ch. 2. ver. 9.), And in whom was life, and the life was the light of men( Joh. ch. 1. v. 4.), and who was the true light that lighteth every man that cometh into the world( ver. 9.), as being the light of the world, and he that followeth him shall not walk in darkness, but shall have the light of life( ch. 8. ver. 12.), nay who was God blessed for ever( Rom. ch. 9. ver. 5.), who is light, and in whom is no darkness at all( 1 Joh. ch. ver. 5.); Indeed it can never be imagined by any who does not wickedly shut his Eyes against that Light, that He, or the Religion of which he was both the Object and Founder, should not be able to abide the faint glimmerings of our frail and shallow Reason, but should stand in need of the thickest shadow of dull and lazy Ignorance to shrowded himself under, and set off those course wears( according to that supposition) which he would not get vented in the open and Noonday. No, no. He who was Essential Reason himself, and the Father of our Spirits( Heb. chap. 12. ver. 9.) as much, as of our Bodies, could never aim at obliging us to believe any thing, but what was asserted with evidences and grounds proportionable to the wisdom of the Author whence it derived its authority. And he better knew the nature of those reasonable Creatures which his own hands had formed, than to think of ever prevailing with them to yield their assents unto any such sublime and heavenly Doctrine, as was either so mysterious and lofty in itself, or so very contradictory to the interests of Flesh and Blood, and those carnal Souls which are born down to the Earth with the heaviest load of Sin and Corruption, as was his; without palpable and manifest convictions; and such irrefragable and infallible proofs( Acts ch. 1. v. 3.) and demonstrations, as might render it more tolerable and rational for them to deny, even almost their own very beings, than what was so manifestly attested and confirmed by him: when he could not but see, that, tho at his pleasure he might either infatuate and distracted them, or yet annihilate and turn them back again to that eternal Chaos whence at first he drew them out; yet he could never at once preserve them in their right wits, and the due exercise of those faculties which he had bestowed upon them; and also make them admit of his Religion, without sufficient arguments to persuade and recommend it. And therefore as often as he found his credit and testimony to be questioned, he had always recourse unto those Miracles and Prodigies, which he wrought to gain him reputation and authority; and which were so very abundant for that end, that even those who could have the perverseness and obduracy to resist the influence, could not yet command so much of either, as to be able to controvert the being of them also( Joh. ch. 11. v. 47.). Thus he appeals to the works which the Father had given him to finish; the same works that I do( said he chap. 5. ver. 36.), bear witness of me, that the Father hath sent me. Yea he joins issue with his Hearers upon the account of these, and remits his whole Cause to be judged according to them; If I do not the works of my Father( spoken he chap. 8. ver. 37.) believe me not. But if I do, tho ye believe not me, believe the works that ye may know and believe that the Father is in me, and I in him( ver. 38.). And comformably did his holy Apostles and Messengers propagate his Gospel after his ascention into Heaven; still provoking to those rational evidences whereby their Authority was asserted; and therefore supposing that without these none could be obliged to afford them the very smallest grain of belief. And so lest any body should ever fancy that any Christian was blindly to give up his judgement in an implicit or groundless assent, it was made a part of his duty as much, as before it was his prudence, to search the Scriptures( Joh. chap. 5. ver. 39.), and prove all things, that he may hold fast that which is good( 1 Thess. 5.21.), and not to believe every spirit, but try the spirits whether they are of God( 1 Joh. chap. 4. ver. 1.) that so he might be ready always to give an answer to every man that asketh him a reason of the hope that is in him( 1 Pet. ch. 3. v. 15.). So that justly might the Apostle call the Christian Religion, a reasonable service( Rom. chap. 12. v. 1.); or such a Faith and Obedience, as was backed and environned with all the enforcements and evidences of reason, for procuring it the heads and hearts of all who should but come to the full and sufficient notice of it.  
9. I doubt me greatly if all those who lay the stoutest claims to the true Christian Profession will deal at such an ingenuous rate, and either own the Theory or practic of this Doctrine; and who therefore cannot but be the men of all the World most liable to be called in question. But how the Apostles of JESUS CHRIST upon the account of it should come to be so, is so very unaccountable, that let the suspicious World conjure up to themselves whatever pretexts and dreams and imaginations they please, out of those bottonles jealousies which their lusts, and only their lusts does suggest to them; yet they shall as soon persuade me that Julius caesar had no other design in all his ambitious Battels and Victories, whereby the whole World was like to have fallen under the sway of his sceptre, but only the more certainly to render himself thereafter the most pitiful and abject Slave, that ever was trampled upon by the proudest foot of Insolence itself; as they shall do, that the Apostles did so recommend it unto Mankind, not to embrace any Religion whatsoever, before once they had fully assured themselves of the infallible truth and reality of it, only the more cunningly to get them yield up their Judgments with a blind and credulous assent unto what they were making it their business to promote. And thus on several accounts it is palpable in this Section how much the Apostles did comply with their abovementioned suitable advantages, as to that first Instance which was given.   

SECTION XVIII.  
1. THE second shall be in those Miracles and stupendious Works which they did in confirmation of that Doctrine they were Preaching, and whereby GOD himself did visibly give testimony of his concurrence with them. And in these they were so very signal that they could hardly be said more to repeat the mighty Words, than the mighty Deeds, even of their Divine Master himself. That first effect of the descent of the Holy Ghost upon them, their speaking with other Tongues( Act. ch. 2. ver. 4. to 12.), was so manifest and undeniable an instance; that he must be no less partial and disingenuous who in the least would snarl or cavil at it, than were those very Jews, who choosed rather to attribute it even unto the Fumes and Vapours of new Wine( tho the last refuge they could possibly have betaken themselves unto, because beyond that nothing could have been imagined more palpably flat and ridiculous), than give glory to GOD, and suffer themselves to be overcome with such an evident Demonstration of his power and assistance. For what more wonderful and strange could have been produced, than that these rude and illiterate men, who had never been so much as initiated into the very first lispings and spellings of Learning, for ought that could be presumed of them, should on a sudden so utter and express themselves in several discrepant Idioms and Languages, as that a vast multitude, made up of Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Lybia, about Cyrene, and strangers of Rome, Jews and Proselytes, Cretes and Arabians, should hear them speak the wonderful works of God, every man in his own tongue, wherein he was born? And how great was the multitude which was witness of this, may be conjectured from such a parcel of it, as was thereby convinced of that truth, which thus in the very dissemination was so convincingly attested.  
2. And upon the back of this Miracle followed another not a whit inferior to it in any circumstance whatsoever; which was the healing of the lame man, who had been so from his mothers womb, and was known to have been so by the whole City, and was above forty years old; and that not in a corner, but at the Gate of the Temple when the appointed hour of common Prayer made all the people to flock thither, and when they had come in such numbers, as( notwithstanding the vulgar hatred that every where did prejudice all men against these Apostles, yet nevertheless) had five thousand to spare unto them( Act. ch. 3. and 4.). We know with what Apparatus Annas the High Priest, and Caiaphas, and John and Alexander, and as many as were of the Kindred of the High Priest, and so as were enemies to the Name of JESUS, who was looked upon as the common enemy of the whole Tribe; were gathered together to cognosce upon that affair. And yet how pitifully they came off, tho no doubt they did employ their utmost invention to find any the least matter whereupon to quarrel; is to be seen in Act. ch. 4. ver. 13. to 22. For they saw so little likelihood that these, who were unlearned and ignorant men, could have so boldly defended themselves, and pleaded their own cause in the face of so solemn a Sanhedrim, and far less that by their own power or holiness they could have made that man to walk, that even they themselves marveled. So that beholding the man which was healed standing with them, they could say nothing against it; nay could not but confess, when most seriously conferring what to do in such a juncture, that indeed a notable miracle had been done by them, and that it was manifest to all them that dwelled in Jerusalem, and therefore they could not deny it. But because they found themselves in such a straight, that, either they must suppress such a miracle, or else own him who would suppress themselves; they did strictly command and threaten them, not to teach any more in the Name of Jesus. And yet finding nothing how they might punish them, because of the people; for all men glorified God for that which was done, they were forced to let them go. It were altogether superfluous to Comment any further upon the several considerations, which are to be found here so conducive to the present purpose in hand; since they are too much obvious( not to presume) that every Reader will discover them himself.  
3. The fifth Chapter of that forecited Book does also give us an account of a further exercise of that Power which was conferred upon them. What more prodigious, than for a Man and his Wife even to be Thunder-struck, not with that terrible voice that breaketh down the stately Cedars, that shaketh the Wilderness, and maketh the Hinds to calve; but with the mere rebuk and expostulation of a poor Fisher-man? So that great fear came upon all the Church, and upon as many as heard these things( ver. 11.). Neither was there less manifestation of that uncontrollable Power which waited upon him, when he raised Tabitha to life again after he was dead, as it was known he did throughout all Joppa( ch. 9. ver. 38. to the end); than thus without any violent cause, but that which was invisible, to make those shrink down dead, who just before were in life and perfect health. But since to narrate all the particulars would have swelled that Book to too intolerable a bulk; therefore in the general we are  told, that by the hands of the Apostles were many signs and wonders wrought among the people, insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by, might overshadow some of them: And that there came also a multitude out of the Cities round about into Jerusalem, bringing sick folks, and them which were vexed with unclean spirits, and they were healed every one. And yet tho the High Priest was filled with indignation, and called the Counsel together, and all the Senate of the children of Israel, to objurgate and punish them for having so transgressed their former commands, and slighted all those utmost certifications and menaces wherewith they striven to enforce them; and tho they were even cut to the heart, and took counsel to slay them, when they saw that nothing else would do with them, but that the rather they preached the resurrection of Jesus, and that God had enabled him with his right hand to be a Prince and a Saviour, and that they, together with the Holy Ghost, were witnesses of these things; and so, tho they slipped no means unessayed how they might curtail and evacuate the influence of those miracles which was spreading so very abundantly: Yet we hear nothing at all of any juggle or trick that they could impeach them withal, or detect in them; but only that they did beat the Workers of them, and so let them go.  
4. Neither was that eminent Power only confined within the Walls of Jerusalem alone; but extended as far as the very bodies which it haunted could transport themselves; nay as far as could be any thing that could be brought from them; for God wrought special miracles by the hand of Paul, so that from his body were brought unto the sick, hand-kerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them( ch. 19. ver. 11, 12.). Thus it descended with Philip to Samaria; and by virtue thereof unclean Spirits, crying with loud voices came out of many, and many taken with Palsies, and that were lame, were healed, chap. 3. ver. 7. But whoever traces along the Journeys of those indefatigable Men, in planting the Gospel through all the World, will never miss to find God bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost. Heb. ch. 2. v. 4. So that justly might the inference be, how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him. ver. 3.   

SECTION XIX.  
NOW let us add this last instance, of their Sufferings for the sake of that Doctrine, which nothing could deter or frighten them from avowing and pressing upon the World; and these as well active, as passive. What sedulous and unwearied industry and pains, what toil and labours and travels and watchings, what peregrinations and perils, what an ambulatory kind of life, what necessitous and straitned, what inconvenient and uneasy, what vexed and torn and miserable and destitute; how much hunger and thirst, how much could and nakedness, how much contempt and opprobry and derision, how much hatred and spite and envy and malice; how many Prisons and Goals and Dungeons, how many whippings and bonds, how many hazards and dangers, how many hardships and persecutions and afflictions, nay, how many Crosses and Racks and Gibbets and Swords and Axes and Flames, and other Engines and Instruments of hellish and wicked Cruelty, and so how many tortures and deaths, did they not undergo and sustain in their propagating that Faith, whose first being it owed to a crucified Head, and therefore could not but be beholden for its second unto proportionable Members? Methinks I see a poor Epicurean, whose very soul has always been steeped in the softest luxury and pleasures, even swooning and fainting after he has but red these eight Verses of the eleventh Chapter of the second Epistle to the Corinthians, from the twenty third to the thirty, wherein St. Paul sends them the Catalogue of what himself alone had met with and endured. And yet with what heroic fortitude and magnanimity of spirit, with what cheerfulness and alacrity, yea and even ambition and triumphing too, did they go through all these difficulties, and encounter all those severest rigours and inflictions? and that notwithstanding it was but of late that they had shewed themselves masters of so much courage as but to dare to appear within the very farthest●ken of any thing that could annoy or hurt them, or even so much as but to face with any confidence the poorest Kitchine-maid that would accuse them of having been with Jesus of Nazareth. Mat. chap. 26. ver. 56, 71.  
2. Certainly it must have either been some strangely powerful resolution, inspired by more than common inducements, that now on a sudden could thus work them up to the very contrary extreme of their wonted temper and constitution: or else some wonderful kind of foresight and providence, that did before instruct them to resemble the Coward, so very naturally, as the most faint and misgiving hearted Creature, that ever shrunk under the apprehensions of terror and fear, could not have really done it more; that so their boldness and fortitude might arise out of that former repute, of being the merest dastards that Mankind was ever disgraced withall, which so industriously they had acquired to themselves, like the Sun out of a Cloud, with the advantageous surprise of a greater brightness and lustre; and that the World might thereby be tempted to construct some extraordinary cause to have been the author of an effect that was extraordinarily so. And which of the two was really the thing, let him, who cannot breath but he must scruple whether his Lungs be in motion or not, make the hover; for none else, I am sure, will do it.  
3. The truth is there was hardly any greater Miracle among all they did to attest the truth of that Religion which cost them so dear, than its having done so: since it undoubtedly went no less vastly beyond the utmost endeavours of mere Nature to animate and support them under such a heavy burden of torments, as had crushed the stoutest Atlas himself, even into nothing, and more than that, if more had been possible; than it would have nonplussed all its powers to made a Star drop from the Firmament, or Sable the Original One with darkness, without the interposition of some opacous Body, to intercept its most dazzling and refulgent splendour from our looking eyes. And that even altho they had been assisted with all the common influences that use to flow from the fullest appearance of the truth of an affair: supposing that no more sublime aids of Divine Grace had superveen'd to strengthen and encourage them.  
4. But if all had been but a cheat and forgery upon whose account these sufferings were undergone, then to what an infinite pitch had the Miracle been enhanc't and aggravated. That not one amongst so many as bare testimony of CHRISTS Life and Doctrine, should have proved false to the rest, and discovered the Imposture; That all the Arts of Torment, all the rigorous cruelties and fiercest Persecutions, should not be able to force but one single confession out of any of them, or make their tongue to falter in their mouth when they were uttering the lye; That amid the hottest flames, and under the sharpest, the acutest pains and agonies, the most lacerated and pitiful estate, never the least qualm should be seen to come over any of their hearts, nor his courage to fag, nor himself to be dammed or agasted; but that with undaunted stiffness of Spirit, all of them( maugre all the tortures that could reach even the utmost capacity wherein mankind could be passive) they should be true and constant to one another, and endure any thing but the secret to be extorted out of them, or the mystery and confederacy to be unfolded, or get the smallest vent: That, I say, they should all of them have so behaved in advancing a mere Trick and delusion, upon any consideration whatsoever; can never be so much as imagined without a madness, next door to that which had prompted them even to do so.  
5. And especially if on the other hand it be noticed that no less pains was taken upon them, with the most bewitching allurements and promises, and all the insinuatory and enticing methods, that either Riches, or Honours, or Reputation, the only valuable engagements of this present World, could furnish matter unto. So that they could not be constructed more to have imitated their Blessed Master, as he was a Man of Sorrows and Sufferings, by taking up their across and following him; than as he despised the Devils {αβγδ}, that whole-sale proffer of the whole World which he made him, by their generous contempt of all its most ravishing and smiling favours and blandishments. And yet the glittering shine of a few pieces of Silver could be so extremely prevalent with one of twelve against the truth, as to bribe him unto a treachery so prodigiously odious, that nothing under that name can be rendered more so, than by branding it with That of him, who thereby made himself the very Proverb, and even Abstract of such a baseness and degeneracy: tho afterwards when he saw the mischief he had done had proceeded to a length whence he was not able to bring it back again and redress it, he choosed rather even to end his life with a Halter, than abide the dreadful noise of those horrors which the cry of innocent blood sounded constantly in his ears, or suffer the smartest pangs and gnawings of the Remorse wherewith he was overtaken, because he had so impiously betrayed it. Wherefore that any Men could have been so in love with a lye and their own Fable, as for its sake to have thus, not only endured the utmost Miseries and Tortures, and even Death itself; but also rejected and contemned whatever this flattering World could assault them withall: is so infinitely unaccountable and stupendious, that the former title of madness and frenzy, were but too gentle and smooth a reproach, wherewith to besputter him, among whose very dreams it should get liberty to enter: since he hehov'd to be bereft of something else than his Wits, who could fancy that such a company of men, could be so, not only of theirs, but even of their Passions, and Senses too.  
6. And as their Sufferings was the last Testimony they could give unto that Doctrine upon whose account they did undergo them, the laying down of their life( as all of them did, save St. John alone, who yet owed his preservation to a Miracle, tho one of the greatest, yet not more so, than the cruelty which it did enervate and defeat) being one of them; So were they the last aggravating circumstance that vouched them to the World, and did preoccupy all manner of objection wherewith their authority, might be capable to be assaulted. For had all men been of Gallio's temper, and cared for none of those things, there might perhaps have been some shadow of probability in it, that during such an estate of indifferency about matters of Religion, the Apostles had at unawares surprised the World with theirs, and sowed those tares( as the Infidel calls them) when the householder and all his servants were asleep. But God out of his infinite condescension to Mankind, did no less effectually provide against, than he clearly foresaw such a Cavil; having by his alwise Providence so ordered it, as that the Religion he was abetting, might not more be the Result of that Industry, than the Trophy of those Sufferings, which those, whom he did employ to advance it, did not grudge in the performance. And therefore the Apostles did no sooner appear in the World upon the design, for which they were consecrated with so glorious a Title; but, as if some savage tigers had broken loose to devour the whole species of human Nature, there was none almost that owned any claim unto that, who did not quickly bestir themselves with all their power and might, totally to extirpate and suppress them. So that the noise of their attempt could be no more hastily spread abroad, than it as much alarmed and put in commotion all the Courts of the whole astonished World, as before the birth of their Lord had done That of the quaking and jealous Herod; and it then became the task and business of every body, who could, either command, or wield the fatal Instruments of Execution, furiously to set them a work upon those poor Apostles, against whom nothing was reputed too cruel, that could any wise be subservient unto the utmost spite and revenge wherewith they were so virulently persecuted. Thus was their first entertainment in the World. And yet maugre it all, they triumphantly went on with their affair; and the across of CHRIST became at last the top Jewel and decorement of those proudest Crowns, which had before so much appeared in array against it.   

SECTION XX.  
1. I Am not ignorant that a desperate Crew of brain-sick and giddy People, transported with the fanatic, or rather fantastic Enthusiasms of a mistaken Zeal( not to give it any worse word, tho I am sure it deserves one), have of late afforded the wicked World something like an instance wherewith to confront and confute all that has been said as to this last Section. These indeed are a kind of Folks, so possessed with I know not what busy Imagination, as not only crams their Heads with strangely delusive& odd Chymaera's& Fancies, not more worthy to be treated with all the ridicule and raillery imaginable, than they are blasphemous and abominable of their own selves; but also fills their Hands with such despicable, tho barbarous Weapons of Cruelty, Syths, Pitch-forks, Spades, Flails, &c. which nothing but madness and infatuation could have made them snatch up; and that to perpetrate the most odious Crimes of Rebellion, Regicide, sacrilege, murder, &c. that ever came to such a height in any civilized, and far more any Christian Nation. So that they have become the utmost reproach and disgrace of ours, and of that holy, unblamable, and undefiled Religion which we profess.  
2. And yet these Men, if their outward form can gain them the credit to be called such, there being nothing else in them to do it; even these, such as they are, have turned it customary to go to the Scaffold with such an insolent undauntedness, as if they went there, rather to act the part of some Mountebank or Bravado, than that of a Criminal, or Malefactor. And aping even a kind of Roman fortitude and courage, they give up their necks to the Hangman( when for once but to say GOD save the King, they could preserve them to be their own) with something of a mongrel grimace, engendered betwixt grinning and smiling, which would be at insinuating as much to the Spectators, as if they even rejoiced thus to be put to death for their beloved and darling Opinions and Practices. Indeed I think( with submission to Authority) that the only pertinent Phlebotomy wherewith their Veins could be let Blood of, were that of a lancet; and that no kind of Hemp could be more properly applied to any other place of them, than their Shoulders: a Bridewell or Bedlam being the far fittest punishment that they could be condemned unto. And these are they from whom some can have impudence enough to draw their inferences, against those, which the sufferings of the Apostles do offer unto us.  
3. But which of the two, those who give, or those who take the occasion of them, are the most disingenuous and unworthy, these following disparities betwixt the Apostles and those Fanaticks ( Oh! the comparison) shall determine: First then, tho the Apostles were of the meanest extract and education, yet were they men of fixed and solid Heads, very reasonable and virtuous; as those excellent Writings which they left behind them renders it palpable to any body of near the half of that sobriety and discretion which highly recommended them. But these light and wild extravagants, tho they are but the very dregs and feculency of Mankind, on the account of, either their birth, or breeding; yet they are especially so, because of their very souls and immoralities; as being such a herd of dull, and untractable, and whining, and debauched Animals, as scarcely go beyond those of the hogs and Goats, which ever any of them was only born for to attend.  
4. Secondly, The Apostles did not precipitantly embark themselves into such a design, without sufficient foresight of what hazards and difficulties were to be its concomitants: but they were thoroughly ascertained before-hand of what was awaiting them: so that not only the Sufferings themselves in general, which they were to undergo, but the very manner and circumstances of severals of them in particular, were infallibly foretold them by him, whom in them they were to resemble; and they knew that they were so: as Matth. ch. 10. ver. 16. to 39. ch. 16. ver. 24, 25. Luk. ch. 14. ver. 26. to 33. Joh ch. 13. ver. 19. ch. 16. ver. 1, 2, 3, 4. ch. 21. ver. 18, 19. But as for these desperado Whiggs, I doubt it shrewdly if they would be so ready to engage in their distraction, did they certainly foresee what would be the event of it: else why would they so skulk up and down, and lurk in such dark Caverns and Holes, as they think the most diligent search of the whole Kingdom shall never be able to find them out? Sure a method very much different from that of the Apostles, who were seldom, if ever found to decline the very greatest hazard that could threaten them. Thus Act. ch. 5. ver. 17. to 21. the Angel of the Lord had no sooner released them out of that Prison, wherein they had been cast, to keep them unto the most severe trial that their no less powerful, than enraged enemies could subject them unto; when they entered again into the Temple early in the next morning, and taught. Now these people having once launched out into that Ocean of Vanity and Delusion, they are resolved in spite of all the boisterous and thundering storms which can befall them, still to hold up something like a stiff and unyielding Sail, and brave it out to the very uttermost. And that they should do so, is no great matter for wonder, if it be considered,  
5. Thirdly, that those things of which they are so very tenacious, are such, wherein they are much more liable to be deceived and imposed upon, than were the Apostles to be in those wherefore they laid down their lives. Because all that they die for, is but the mere figment and opinion of their own distempered and raving Brains, the product of some fermented Enthusiastick temper. Whereas the Apostles did sustain all their sufferings upon the account of what they affirmed they had heard and seen. And every body knows that, in this frail estate wherein Man lies now a-grovelling, there is not the ten thousand part of that hazard for his Outward Senses to be seduced and deluded by their proper Objects, that there is for his inward to be so by theirs. Let it now be supposed that they are really deceived and betrayed by their own heated Imaginations and fancies( as I have the charity to think that they are, otherwise I behoved to look upon them as possessed with something worse than mere madness, or simplo distraction, when as witting as willingly they would so destroy themselves); then they cannot but be prompted to adhere unto those their conceits, by all the influence that a real persuasion uses to have upon Men: and the Matter, wherein these happens to fall, being of the highest importance, and such as overpoizes the most valuable consideration of any thing on this side Eternity, they must by consequence undergo for them what ever that in the general does oblige any to endure. But the Apostles, as they cannot be presumed to have been cheated by their Senses, so neither can they be constructed any wise capable( morally speaking) to have so held out unto the end, and persevered in their constancy, notwithstanding all that Cruelty itself could do to shake and brangle it, had they indeed been so. And therefore for them to have suffered so much for what they did testify, was proportionably as much stronger an Argument in behalf of its being true, than any that can be deduced from the Sufferings( I should have said Punishments), of these demented and pitiful Fanaticks, for their Dreams and Visions; as the certainty which Those derived from their Senses did transcend what These borrow only from their merest Putaram and fanciful conjecture. And how much that was, they must be altogether senseless, who do not understand.  
6. But lastly, what is it that, either these, or any other Sect that ever was under the Cope of Heaven, have been tried with, that can come in competition with what the Apostles and their followers( whom interpretatively I take in with them, all along these two last Sections) did endure? Has their tortures been as violent, and as lasting too, as was theirs? Has their deaths been as cruel and barbarous, as were those which they went through? No surely. The most that all such use to be punished withal, is but what the Laws of every Nation directs against the disturbers of its Peace and Government: So that the worst was to be flung over a Ladder, or for ones neck to be tied to a Beam, and then have a Sledge driven out under him. And is this the first time that Melancholy has made men hang themselves? Or is that sufficient to draw the parallel with all that, which the first Paragraph of the last Section did exhibit to us anent the sufferings of the Apostles? And thus we see in these four instances( in all which, cumulatively taken, at least, I defy any man to give the exact similitude) how much they wrong and reproach themselves, as well as the blessed Apostles of JESUS CHRIST, who would rank Them and those sufferings which they under-went for the sake of his Gospel, together with such a despicable pack of infatuated Fanaticks, and those inflictions which their obstinate crimes and folly does even extort from the slow hands of relucting Justice.  
7. And now we have gone through those several respects whereupon the Apostles did most punctualy reduce unto their practise those advantages, which their Lord did bestow upon them, for peculiarly qualifying them to be such unto him; in so far, to wit, as they concern that credit and authority whereby they were to be reconciled to the repute and esteem of the World. And indeed I make not the least doubt, that, if the matter of Fact were once condescended upon, and if all that has been said, both as to what did vouch the Holy JESUS himself, and those his holy Apostles, were duly and seriously pondered and considered, the verity of the Christian Religion would so demonstratively appear, that the next Paradox we might expect from those who would then deny it, not only to be True, but even to be demonstratively so, could be no less than that the mathematics themselves knew never any thing that merited to go under that name. And the very event confirmed this: it being quiter impossible, that so many Millions and myriad of Men, of all kinds of Humors, and Interests, and Religions, and Learning, could have ever been prevailed upon to embrace a new Religion, of such a constitution and circumstances, without something more clear and irradiant than the very Noon-days brightness, even to dazzle them into a conviction of it; as the eleventh and twelfth Sections did before palpably make it to appear. So that if it had been the counsel and work of Man, it could not but have come to nought, as Gamaliel did rationally dispute it, Acts chap. 5. v. 38, 39. Thus their sound went into all the earth, and their words unto the ends of the world Rom. chap. 10. ver. 13. Thus they grounded and settled the Faith, and the hope of the Gospel, and preached it to every creature which is under heaven. Col. chap. 1. ver. 28.   

SECTION XXI.  
1. BUT they were not more faithful in Preaching and establishing it in all places, than they were to transmit and propagate it to all succeeding times. And therefore that it might not die with themselves, they did communicate unto others the substantial and lasting Power, conferred upon them by their Master; thereby constituting them Apostles too, still to maintain and uphold what they had once put into being. And so they ordained Guides and Officers in the Church, to instruct the People in the Principles and Duties of their Christian Profession, and to administer unto them those holy Sacraments whereby they were to be initiated and streng●hned into it; and to convey the same Power unto others, to succeed them in the same Office, even unto the end of all things; so that, notwithstanding their bodily deaths, their power and function lived immortal in their consecrated succession. Thus St. Paul exhorts his beloved Timothy( 2 epist. ch. 2. v. 2.), And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. And besides their having thus derived the Christian Religion unto, and entailed it upon such as might still preserve and keep it up in the World; they committed the most material and concerning part, if not the whole, of it unto Writing. Thus they left to posterity an immediate and authentic account of the Life and Doctrine and Miracles of their great and blessed LORD and SAVIOUR, even in a quadruple Record, to recommend it the more by the unanimous relation of so many Witnesses, and prevent all possible defects or mistakes in the fuller and true Narrative of it. They wrote also the History of the Acts of the Apostles, and of the first progress and advancement of Christianity from its native Jerusalem unto all the most considerable parts of the habitable earth. And severals of them, especially St. Paul, did compose most divine and inspired Epistles to explain and assert the Christian Faith, and vindicate it from those Heresies which were assaulting, or like to assault it. And last of all, the Divine St. John bequeathed a Book of Revelation, to give the Church some hint of what it was to meet with in all its several Periods and Stages, and what was to come in the last dayes of the World, and before, and at the second appearing of the Son of Man. Thus carefully did they look to the propagation of that Holy Religion, upon which, not only their own, but the hopes of all mankind were depending; and whereto they had devoted themselves, Souls, and Bodies, and Interests, with the most exuberant zeal and affectionate concernment.  
2. And if they were so very faithful in relation to the Object, surely they were no less in reference to the Subject Matter of their Commission; since the one does necessary follow the other: and the having been at the pains to disseminate the Gospel unto all the Race of Mankind, evidently infers the having also made a complete and full delivery of whatever belonging to it was imparted unto them by CHRIST or his Holy Spirit. For to what purpose should they have been at so much toil and trouble that they might plant Christianity among men, if yet they had counteracted themselves by such a niggardly distribution of it, as had rendered that which they had dispensed, ineffectual and useless, by the want of some other things as considerable, which they had kept up and detained. Hence St. Paul professed that he had kept back nothing that was profitable for his Proselytes( Act. ch. 20. ver. 20.): and therefore he takes them to record that he was pure from the blood of all men, for he had not shunned to declare unto them all the counsel of God( ver. 26, 27.); and yet once before he parts with them, he tells them, that he has shewed them all things,( ver. 35.). Nay so far was be from reserving any part of that Doctrine wherein the Salvation of any did consist, that he even stooped unto all the mean and humble condescensions imaginable, that he might thereby have occasion to insinuat and even screw it in into every body he could get but any wise accosted; being made servant to all, that he might gain the more, and made all things to all men, that he might by all means save some. 1 Cor. chap. 9. ver. 19, to 22. Neither could any consideration whatsoever be able enough to damp or suborn him from freely expressing the mind of his Lord, even to the last Iotta of it, as being bold in God to speak his Gospel with much contention; and so he spoken it, not as pleasing men, but God, which trieth the hearts, since he was allowed of him to be put in trust with it. 1 Thess. chap 2. ver. 2. to 6. So that, as himself says,( and he spoken the truth in Christ, and lied not), he was ordained to be a Preacher, and an Apostle, a Teacher among the Gentiles in faith and verity.( 1 Tim. chap. 2. ver. 7.) And so there is not the least shadow left us for doubting about the entireness and perfection of that faith, which the Apostles did communicate to the World in the name of Christ Jesus, when One of them had done it so abundantly himself alone.   

SECTION XXII.  
1. THERE remains now only one Propriety of the Apostolical preaching to be taken notice of; and that is, the plainness and ingenuous simplicity of it, without which all the rest had been equally impertinent and needless. For had they wrapped and folded up their Doctrine in any ambiguous or enigmatical terms, they might indeed have amused and perplexed the world, but sure they had never done any thing to have bettered or improved it. And to have environed their Mount, as was Sinai, with the gloomy sh●de of impenetrable Clouds and thickest darkness, might perhaps have made the gazing people at the border of it stand astonished in the sullen demur of some aweful dreadure and reverence; but had never permitted any, save it had an inspired Moses, break through and behold the glory of the Lord residing there. So that had they not clearly and openly revealed those Divine Truths which concern the Salvation of Mankind; they had but served it at the same, if not worse rate, at which Delphos was wont to treat its Votaries, by bellowing them out such mysterious Responses, as ever confounded all, but seldom advantaged any of them: or at least have but given a second Edition of that mystical theology which had been so darkly adumbrated by the Sybils, as that the very Ink with which they wrote it, was scarcely black enough to be emblem unto that deepest shadow wherewith it was muffled up and obscured. And so their Divinity had been but still heathen as to that; when it had been still as little intelligible and obvious, as any that ever past under that name. It was therefore reserved to be the great glory and excellency of the Christian Religion, to express all its Doctrine and Oracles with such genuine perspicuity and distinctnesse, as that none could innocently remain ignorant or mistake of its meaning; or needed so much to exercise their Sagacity as their Faith, in their search and scrutiny after it.  
2. And in that consisted one great pre-eminence which it carried, not only over the Theology of the Gentiles, but even over the Jewish Institution too. For, as the Apostle himself argueth it( 2 Cor. chap. 3. ver. 7, 8, 9, 11.), if the ministration of Death, which was engraven on stones, was glorious, or perspicuous( as he himself supposes it was, and as it was shown to be from the fifth to the ninth Section), which glory was to be done away; how shall not the ministration of the Spirit be rather glorious? For if the ministration of Condemnation be glory, much more doth the Ministration of Righteousness exceed in glory; and if that which was done away was glorious, much more that which remaineth is so. Hence he infers( ver. 12, 16, 18.) Seing then we have such hope, we use great plainness of speech; and the veil being taken away, we all with open face, behold as in a Glass the glory of the Lord, and are changed into the same Image, from glory, to glory, even as by the Spirit of the Lord; or even as if every particular one had been himself immediately inspired from above. Therefore in the beginning of the next Chapter he continues thus, If our Gospel be hide, it is hide to them that are lost;( to wit through their own fault), in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ should shine unto them: for God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. ver. 1. to 6. This passage is so very plain, for the plainness of the gospel that it quiter supersedes the need of quoting any more of those many, which to this same purpose are to be found in every page. of the New Testament. Only we must yet adduce the Testimony of the Old too, it having its own self Prophesied how vastly it was to be outdone in this by what was equally to evacuate, and succeed it. The light of the Moon shall be as the light of the Sun, and the light of the Sun shall be s●ven fold, as the light of seven dayes, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound; says Isaiah, chap. 30. ver. 26. And no less express was Jeremiah, chap. 31. to 84. Behold, says he, the dayes come, saith the LORD, that I will make a new Covenant with the house of Israel and Judah; I will put my awe in t eir inward parts, and writ it in their hearts, and I will be their GOD, and they shall b● my people; and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord; for they sh●ll all know me, from the least of them un●o the greatest of them, saith the Lord. And the exact accomplishment of this we learn from the Hebrews, chap. 8. ver. 11. Now if the Dispensation of the Jews was so very pat and distinct in every thing that belonged, not only to their Worship and Manners, but even their Faith too( considering what allowance is to be given upon the account of their having only awaited the glory of their Israel, and those dayes wherein the Vision and prophesy was to be sealed up), as it was evidenced to have been in the Sections that last were cited: then how infinitely punctual and express must be the Christian, which so far does exceed and transcend it? Since even that which was made glorious had no glory, in this respect, by reason of the glory that excelleth, as the Apostle draweth the consequence, 2 Cor. chap. 3. ver. 10.  
3. But that there be no mistake here, we must remark that the comparison is not so much founded upon that evidence, whereby the real and certain being and existence of these two Revelations was made manifest, when in that the Jewish could hardly be overcome; but only upon the evidence, or clear and perspicuous discovery of the nature of those things themselves which were revealed. And it was as palpable and clear to any Jew that God gave the Law upon the Mount, at it was to any Christian that JESUS CHRIST was sent by GOD, and was GOD himself with us, and the true Messiah; the Credentials which Attested the one being as little liable to be disputed, as what did witness the other. But the difference was in this, that neither the Mosaical Typs and Prefigurations, nor yet the Predictions and Auguries of the Prophets did so perspicuously hold out and reveal the Messiah, and those mysteries which were with himself to be published unto the world, as did the discoveries which himself and his Apostles made of them afterwards; as is beyond all exception most evidently certain. So that tho the light they enjoyed was no Meridian, but as S. John speaks( ch. 1. ver. 5.) a light shining in darkness, which comprehended it not, and therefore did not so clearly Illustrate those objects of which it gave them but a darker view; yet they had as good ground to be assured that they did certainly behold it, as if it had been never so much refulgent with the most glaring, and conspicuous relucency that did afterwards appear. As every body doubts as little, that the day has broken when he sees the down has quiter dispelled the blackness of those melancholy shades which benighted the Horizon, as that the indefatigably posting Sun has climbed the steepest path to his equally Coruscant and Triumphing Noon, when he darrs hardly lift up an eye to look him in the dazzling face there: tho his Earlier Shine cannot so brightly illuminate and adorn the Azure Welkine wherein he drives his Career, nor the inferior Regions which own all their beauty and lustre to his refreshing glances; as can those advanced beams which are impartially diffused from his loftiest Throne unto the very crispled fringes of that hovering Sky that borders the irradiated Hemisphere. Or, as( to touch the other similitude of the Prophet) none who sies the fainter light of the pale and silver Moon sweetly mingled with the yet fainter twinklings of those remoter Stars which stude and sparkle the darkened Firmament, scruples more that it lanterns the World in the absence of its greater and original luminary, than that it is clearlier enlightened by This, when he beholds its fully resplendent and naifest Rays pleasantly to enamel the glistering and furbished Heavens with their liveliest paint and brightness: tho the one cannot so well serve him, as can the other, for prying into all the little-screws and revolutions of some curious and delicate Machine; or reading the smaller Characters and Draughts, which in a narrower volume comprizes the whole Book of the Heavenly Oracles. By all which it appears, both that the Jews had little( if any thing at all) less evidence, that the Revelation communicated unto them did really proceed from GOD; than have the Christians, that he was the true Author of theirs: and also, that even the very same things which were imparted by both the Revelations, were done so, as much more clearly by the latter, than by the former, as proportionally the light of the Sun does exceed that of the Moon, and the radiancy of seven dayes that of only one.   

SECTION XXIII.  
1. IT is true S. Paul tells us( 1 Cor. chap. 2. ver. 7.) that they spoken the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory. And he makes mention of his preaching among the Gentiles the unsearchable riches of Christ, Eph. ch. 8. ver. 8. But a thing may be said to be mysterious, and hidden, and unsearchable; accordingly as its being such or such a thing, or the manner of its being so, is darkly and obscurely expressed. For nothing can be absolutely called so, or in its own self, without respect to the powers and faculties conversant about it. Because there can be no Objective, either mysteriousness, or evidence, absolutely taken, without regard to some Subjective one, or another. Just as a small point cannot be called absolutely visible, or invisible; since it is both capable to be discerned by a younger eye, and also not capable to be so, by one that has seen fourscore. Even so there are truths evident to a greater Master, which are quiter mysterious to his Disciple and scholar; but especially there are such, as are clearly and distinctly penetrated by GOD, Angels, and Saints, which yet do wholly transcend the most refined Wit of us poor sh●llow Mortals. And so at that rate, every thing that were but true, even the Trinity itself, behoved to be ob-objectively evident also; and yet objectively obscure too: when there is no possible Proposition, that is not false, or of a contingent verity, but whose Terms are clearly connected in the sight of some Understanding, Gods at least; as on the contrary there is none so evident to any, but what perhaps might be not so, unto some Intellect, which the infinite potentiality of defect below that does contain. However, it cannot but be acknowledged that some truths are, either in themselves more apportioned unto the uptaking of weaker capacities, or else more condescendingly expressed unto them, than others are. And if that be to be objectively evident, then that is mostly so, which appears unto the lowest and weaker Understandings: al●ho absolutely speaking, every truth comparatively to the faculty proportioned to discern it, is equally evident with any other that needs not so advanced an acuteness. And objectively mysterious or obscure is just the contrary. But still it is clear that if we would generally call a thing objectively evident, or obscure, we must before assign such a degree of Intellection, in respect of which, it is either. And so all the evidence or obscurity of a thing consists in the manner of expressing it to such or such a person: which has nothing of absoluteness in it at all. Now there being a great difference betwixt the being, and the manner of the being of a thing, either of these may be evident, or mysterious, accordingly as they are so expressed. And the first, being sufficiently attested, without a clear discovery of the second, is properly and only the Object of Faith; but both, being distinctly understood, are that of Science and full comprehension.  
2. Now tho the Christian Religion does contain in it many sublime and profound Mysteries, such as even Angels desire to look into; yet the most abstruse and recondite of them all, are perspicuously enough revealed, in so far as concerns the apprehensions of Faith, and as the mere being, without the manner of the being of them, is discovered unto us. Thus tho the Trinity, for example, be not so fully made manifest, as that we may clearly understand, how one Essence can be really three Persons, how one Person, which is really the same with the Essence of another Person, should really proceed from that other Person, and how the Person should proceed, and ye the Essence which is Identified with it should not proceed also; tho these I say, be wholly unfathomable by the most subtle and pregnant understandings that ever any mortal was endowed withal; yet none will doubt but there is enough of them revealed for informing our Faith what to believe anent that deep and heavenly Mystery itself. And St. Paul himself clears all this by that elegant seeming contradiction wherewith he enticed the Ephesians to know the love of Christ which passeth knowledge( Eph. ch. 3. ver. 19.): it not being more reconciled by what is said, than it does palpably confirm and attest it. And so it follows equally, that the Gospel is not mysteriously revealed, and that notwithstanding all that revelation it is still a Mystery.  
3. And indeed it behoved to have been so; unless our LORD and SAVIOUR had come to convert our Earth unto Heaven, to leave us no room for Faith, but forestall and anticipate the Beatifical Vision by the entire manifestation of those sublime and lofty Mysteries, which are to be known there, when we shall see God himself( in whom all that is mysterious is concenter'd, and will be laid open) face to face, and know him as we shall be known of him( 1 Cor. ch. 13. ver. 12.), and shall see him as he is( 1 Joh. chap. 3. ver. 2.), and so leave us nothing to expect more beyond this life, save it were a new reiteration of its own self, and that knowledge we enjoyed in it. Which had quiter confounded the method and wisdom of his Providence toward us, by affording us the prise before we had run the Race, and superseding, nay impossibilitating that rational and free obedience whereby he designed his own Glory; the full fruition of GOD( which had inevitably followed upon such a knowledge, at least we are not able to understand how he can be any otherwise possessed even in Heaven) not being consistent with any of those frail declensions which must be supposable for enhancing and moralizing the contrary virtue and Obsequiousness  
4. These supernatural truths then were revealed unto us, to raise our admiration of, and gratitude for, the as boundless as inconceivable Goodness, and Mercy, and Love, and Power, and Justice, and Wisdom of that infinitely gracious Deity, whose every Attribute has seemed to be at a vie with its fellows, how to exert itself the most signally in the wonderful contrivance of our Redemption by the Incarnation and Death of his only begotton Son. And the revelation of them was so allayed and tempered, to exercise our Faith and Veneration, and not our Curiosity and Invention: to make us sensible of what incommensurable distance is between our GOD and us, and us, and so suppress those vain tourings and elations whereinto our overweening and saucy Reason is but too apt to swell and aspire; to leave us under such a proportioned and moderated light of those highest Mysteries, as might be enough, only to envigorate and conduct, and not to scorch and dazzle our souls, only to influence and gently move,& not overwhelm and ne●essitate, or( which is the very same) compel and force our obedience; and to engage our prayers and industry in the sufficient search of those as concerning as sublime Points, but not our bold and adventurous flights at whatever is sacred or difficult, our petulant and presumptuous scrutinies into the Divine Cabinet of those secret Councils, which have been locked up from all Ages and Generations.   

SECTION XXIV.  
1. AS for those dry and Theoretical Disquisitions which have no peculiar regard unto the life and conversation, and do only employ some strained Wit, and Metaphysical Learning, and wherein Christianity can hardly be interested, save to disparaged and condemn the over fond industry that may be wasted in the pursuit of them; as to these indeed the Gospel is very mysterious, nay and silent on all respects whatsoever. It is true the idle and vain curiosity of too many, leads them to relish no delight more, than what they take in ransacking of dark corners and secrets, and unbowelling of all the troublesone puzzles and perplexities that any cryptical riddle or intrigue can amuse them withal. Neither can they be so indefatigable in any study or endeavour, as that which searches the many thorny mazes and windings, the little intricacies and labyrinths of those shaddy Groves and Recesses, wherein they imagine any uncommon or yet unfound knack or speculation lies hide and obscure: Nay they'll sit down pettish and melancholy, if they think they have slipped but one cranny or Chink, even of Infinity itself, not sufficiently pried and enquired into, and have not quiter fathomed the profoundest Abyss of its veriest engulphing Mysteries and deepnesses, with the subtle, tho never so short Line of their shallow Understandings; and thus riffl'd GOD himself of all his most transcending and peculiar Wisdom and Knowledge. But our Saviours Errand to the World had a more generous and concerning design, than thus to humour the mean and airy Genius of such impertinently filly, as well as busy people; or to teach a few pedantic Musty Souls how to spin Cob-webs and the like fanciful Textures out of their own working Nodles, and evaporated frothy Brains. No certainly.  
2. For the grace of God that bringeth salvation, hath appeared to all men, only in order to teach us, that derying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ: his main business among men being, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works( Tit. chap. 2 ver. 11. to 14.). And so the end of our faith being the salvation of our souls( 1 Pet. chap. 1. ver. 9.), he revealed nothing to us for that, but what had of its self some special aptitude and intrinsic tendency, as a mean, to compass, and dispose for, this end: every particular Article being naturally productive of some correspond●nt virtue, and the complex of the whole immediately influencing us to that universal holiness in all manner of conversation, which can only adapt and prepare us for those purest and divine Joys, those crystal rivers of Pleasures, wherein Sensuality( even that which is most Metaphysical) can relish no smack nor satisfaction, and which are not capable to yield any acceptable gusto, but unto the refined and delicate taste of a pious and devout, and not of a merely curious and speculative Soul.  
3. And sure it had been infinitely below and unworthy him to have entertained the World with those trifling and empty notions, which only flutter up and down about divine matters, and have no respect to the bettering of Mens lives, when he had his Fathers business to be about( Luk. chap. 2. ver. 49.), and to teach Mankind those solid and prolifick Truths, which might impregnate, not the Head with thin and sprigthly Niceties, but the heart and ●ife with substantial Goodness and virtue: that being the only way to secure it both of the present and future felicity, and to adorn the doctrine of God our Saviour in all things( Titus ch. 2. v. 10.). Wherefore as all those jejune and barren specul●tions are in themselves altogether uncapable to work upon practise, or employ any thing of us below the Chin,( save it be in those ebullitions of contention and strife which they are indeed very and only apt to occasion); so were they wholly left out of our Saviours Care and Ministry; these being mainly bent to introduce all sorts and degrees of virtue, and Goodness and Righteousness, and a good Conscience towards GOD, and toward Man, into the World; and not any of those whimsical and wandring contemplations, those abstracted and rarefied fancies, which might idly busy, and seriously set People a trifling, if not fighting; still affording plentiful occasion enough for peevish quarrels and squablings; but would not bring in any real acquest worth the thousand part of that labour and toil which was expended in the pursuit of them.  
4. It was not therefore without ground that the Apostle was so severe to such foolish questions; and fables which minister questions, rather than godly edifying, which is in faith( Titus ch. 3. v. 9. and 1 Tit. chap. 1. ver. 4.); and charged Timothy( 1 Epist. chap. 4. ver. 7.) to refuse p●ofane fables, but exercise himself unto godliness; giving him( chap. 6. ver. 3, 4, 5.) the true character of those, who consent not to wholesome words, even the words o our Lord Jesus Christ, and to the doctrine which is according to godliness; nay, and telling him( 2 Epist. chap. 2. ver. 16.) that such profane and vain babblings, are so far from advancing Godliness, that on the contrary they increase unto more ungodliness. And in his Epistle to the Ephesians( chap. 5. ver. 6, 8, 9, 10.) he cautions them to let no man deceive them with vain words; for they were sometime darkness, but now are light; and so he desires them to walk as children of the light; and he shows them how to do so, by proving what is acceptable to the Lord, for the fruit of the Spirit is all goodness, and righteousness, and truth. And so in that to the Colossians( chap. 1. ver. 27.) he informs them what is the wisdom and design of the preaching of Christ; whom we preach, saith he, warning every man, and teaching every man in all wisdom, that we may perfect every man in Christ Jesus. And any may red in his second Chapter of that same Epistle, especially from the second to the eleventh Verse, wherefore he enjoins them to beware lest any man spoil them through Philosophy and vain deceit, after the traditions of men, after the Rudiments of the world and not after Christ; in whom dwelleth all the fullness of the Godhead ●odily, and are hide all the treasures of( True, because Practical) wisdom and knowledge. Sure an advice which the World has not yet been so wise and good as to out-date. In a word then, our blessed Lord, who came here away only to destroy the work of the Devil, made it never his own to meddle with those airy and fruitless speculations, or any thing else that could not serve to promote and further a virtuous and holy life; that being, as the only worthy, so the only proportionable aim of all his Doctrine; as is to be seen throughout all the Writings of the New Testament. But whatever was necessary, or yet requisite for the advancing of that, and restoring again that Image of himself which was defaced by the Fall; that he failed not to make sufficiently manifest, so as that he that runneth might red it. And as more had been superfluous, nay even dangerous and destructive; so was that abundantly enough and expedient.   

SECTION XXV.  
1. BUT on the other hand, none must think that those necessary and Essential Points of the Christian Religion, which were so plainly revealed to the World, ought to be taken in so strict a sense, as retrenches them only to some few Articles, or but one perchance, which may be sufficient for some persons, of such weak capacities, and in such bad circumstances, as that, morally speaking, they are not able to conceive, or learn any more; and so as are required only in the worst circumstances, and most imperfect condition wherein any man that is but so much as Christian is capable to lye a groveling. For whatever else might be in such an Error, yet certainly there are few of a more per●icious Consequence, in so far as concerns the practise and Conversations of Men, than is it; since the most part are not ordinarily of that generous mould and temper, as to busy themselves with any other things in Religion, than those, which they look upon as altogether indispensible for them. And so when they reckon none for such, but what the shallowest Plebeian ought not to be ignorant of, it is but to be even to themselves to take up there, and neglect all others, as what were only ordained for the Schools, and those whose peculiar Trade it would be to study them. This sure is a mistake so dangerous, that hardly any pains can be more worth the while, than those which may detect and lay it open. And for the better doing of that, we must take notice of a distinction which the Necessaries do commonly fall under.  
2. And that is, as they import an absolute and intrinsic, or only an extrinsic and respective necessity. In that sense, every thing is necessary, which of its own self has an intrinsic tendency to beget those holy dispositions in men, whereby they can only be adapted for Salvation, and does not regard the circumstances of any man in particular, but only of Mankind in gross. In this, all those are such, that are sufficiently proposed by GOD, whatever be the matter they contain; becoming only so by virtue of the general account of Faith, and formal Reason or motive, upon which it depends; when there are sufficient means of conviction, respectively to such and such particular persons, that such and such Truths are attested by that Infinite Veracity, which can neither be deceived itself, nor yet deceive others; so as that they cannot reject them, but they must call the revealer a liar, or deny his Authority. And this by consequence is to deny himself, and by a further consequence to deny the Fundamental Article of all Religion: and so every extrinsically necessary Point becomes at the rebound to be intrinsically so; so long as the proposal sufficient for conviction does remain.  
3. But it must be notic'd that even no absolutely and intrinsically Necessary Point can at all be accounted necessary to any particular person, before it has once become to be extrinsically and respectively so too. Since no Article can be any wise obligatory, before it be once so sufficiently proposed, as that it cannot be any longer disbeliev'd, without prevaricating against that obligation, which binds all men to yield their assent whensoever there is sufficient means for conviction that the supreme Veracity does exact it. And so every intrinsically Necessary Article must be extrinsically necessary likewise, or sufficiently proposed as revealed by GOD, in general, to all Mankind, and in particular, to the several Individuals of it; before that very intrinsic necessity with which it is so fraughted, can be so far actuate as to touch any body at all.  
4. Yet when the Necessaries are treated with relation to the Dispensation of the Gospel, and as they are clearly revealed by it for the Salvation of all men, this respective and extrinsic necessity should never be so much as once thought upon. For since that respective necessity does arise from the several applications of that general Act of Faith, the believing all that is attested by God, unto particular objects, upon sufficient conviction that they were so testified; there can be no certain general Rule to determine upon what matters that application falls, and so neither to determine what are invested with that necessity. Because the Application of that general Rule unto any particular matter, depends necessary upon the emergency of sufficient convictions in behalf of that particular; and these convictions do vary as much as the capacities and circumstances of particular persons, nay and many times are in two for both the extremes of the same contradiction( tho one must certainly labour under some deception or other); and so 'twere much easier to shape a Coat for the Moon, which might fit it in all the several places of the World at the same time, than contrive any such general Rule for such an application, and so for that respective necessity of which we talk. But here when we say that the Gospel is plain and clear in all the Necessaries, we take it for that general Rule according to which these are judged. And therefore we cannot mean of any respective or extrinsic necessity when relatively to such a Rule only we discourse of them. Besides were such a necessity understood in that case, there were no more said, but that the Gospel was clear in such necessaries, as it was clear in; or was clear, where it was clear; as is manifest: Since that respective necessity, involving all the convictions of those upon whom it happens to fall, does but tautologize and repeat that clearness which was only so in respect of these convictions. And further, it is only the Material Object of Faith, or that which is believed, that is here considered, and not the Formal, or that for which the other is assented unto. Because, when we are to examine what things the Gospel can be said to reveal clearly, the enquiry must fall allanerly upon the things themselves as they are the Object of such a perspicuous Revelation; and so upon that which is only the material Object of Faith: since what is the Object of that clearness, is such too. But whatever that respective necessity, as such, does import, concerns not the material, but peculiarly belongs to the formal Object, in so far as the means of conviction do so.  
5. It is true that no objective or absolute evidence or perspicuity can be but so much as imagined without some regard to that which uses to be called subjective and respective, as was shewed in Sect. 23. Par. 1. And so before any thing can be denominated to be objectively evident, there must be assigned such a degree of Intellection and subjective evidence in respect of which it is only so. But that respective evidence ought to correspond to that thing which is of an objective, so, as that if the one be of a general consideration, the other must be so too, and if of a particular, both must be of the same. Wherefore since the Gospel,( as it is maintained to be evident and plain in the discovery of all those Truths that are necessary to be believed in order to the salvation of all men) cannot but be looked upon under the first of these two, and as it has an equal aspect to all those men whose salvation is to be attained by it; therefore it must be only plain and evident in regard of them all in general, without any partial respect to any of them at all in particular. And therefore that degree of conviction or subjective evidence which must be pitched upon, that it may be said to be objectively clear and manifest, must be such, as may take in the whole species of Mankind, and be so general as not to have an eye more to any one, than to any other of them all. And this is it which we only do here intend.  
6. Now that the Necessaries, as they are absolutely and intrinsically such, cannot be confined into such a narrow and stinted exception, as was expressed in the beginning of the Section; but should be extended to a far larger, comprehending, at least, all such Points, as are requisite for all times, and circumstances; either with respect to any whatsoever particular persons, whether of weaker, or more improved Capacities; or else to whole Societies, or rather the whole catholic Church; so as that nothing can lawfully excuse or exempt any from the explicit and distinct belief of the whole system of such Credenda, but the moral and sinless impossibility of being able, either to understand and take them up, thorough the shallowness of weak enduements, or to receive sufficient information and instruction of them, thorough the destitution of qualified and accomplished Teachers; whereas either the one, or the other disadvantage, would be abundant apology for the ignorance of most of them at least: that these Necessaries, I say, should be constructed to be of so large an extent, is to me so very evident and certain, that after the affair is sufficiently deliberated, I should much doubt of his ingenuity, who would say he did so with it. And that this may also be as manifest to all the World, I shall go on with these following Considerations;  
7. First, GOD directs his Laws, not to this or that single Man in particular, but to all Men by the lump; so that, as they flow from him, they carry no peculiar intendment alongst with them, more for one, than for another. Otherwise he behoved, either immediately to suggest his will to every individual of Mankind himself, or else to sand out as many Messages to the World as it has Inhabitants. And how much that would confounded the present Providence& economy whereby he will have the World to be governed, every body without the least assistance of any perspective cannot but discern.  
8. Secondly then, All Mankind, taken absolutely and in the bulk, lies under the same equal obligation of doing the utmost that is morally possible, in performance of those Duties which their God and Creator requires of them. For under that consideration they are abstracted from all those several circumstances, which can only be supposed to vary the obligation of any one from that of any of the rest; and are looked upon merely as such Rational Creatures, of such a degree of perfection and advancement in those Powers and Faculties, whereby they are rendered to be such, as is common to the whole Species and Kind. And therefore every individual and single Man, as he is one of such a Community, under that reduplication, is tied to no more, nor no less, than every one of his fellows who with him combine to make it up, as they are members of it likewise. And if it were otherwise, there could not but be such a partiality in laying on the obligation upon those, who were bound to more, or less, than their neighbours; as any sooner than GOD might be imagined to have been the Imposer. Because there would be an unequal exaction from equal capacities and circumstances. Hence, had nothing interveen'd to have altered these, that had been certainly in Effect, which is now only in Scheme and Speculation. Neither is it conceivable how any of the Progeny of Adam could have lain under any different incumbency from that which pressed upon himself, had he persevered in that state of Innocence, which had entailed these same equal advantages upon his Off-spring, wherewith GOD had then blessed him.  
9. But Sin, the woeful Author of all discord and confusion, having introduced such a variety and discrepance among the enduements and circumstances of Men, as what is possible( morally, I mean always here) for one to perform, is altogether the contrary for another; Therefore Thirdly, Every particular person, under that regard, is peculiarly bound, accordingly as his circumstances renders him capable to comply with that Obligation, which in the general is exacted from his whole Kind: so that every one, who makes the nearest approach to that degree of natural perfection, which fals under the consideration of being the specific whereby to difference his Kind from any other, and respectively to which such an Obligation was imposed, ought correspondently to make such an advance in his Obedience, as might the nearliest exhaust that Obligation itself. As on the other hand, however much or little short any comes of it, yet if he did all that he was able to do, he must be understood to have as punctually acquit himself in his duty; as has he, who, furnished with proportionable advantages, did wholly live up to the fullest excellency of that Obedience unto which all his Kind was engaged.  
10. Yet Fourthly, He cannot owe his having done so unto the sufficiency of that performance absolutely and materially considered; for 'tis palpable that nothing less than the entirest conformity unto the common Obligation could have been enough upon that account. Since any performance, whereby he could discharge himself of that oblgation which lies upon him, if absolutely and materially taken, must respect him only as divested of all those several circumstances whereby he is rendered a particular Person( unless, contrary to the first consideration, there were a particular Law supposed to be promulgate for him allanerly); and so nothing less than so much as could suffice for him, as a Man, under an absolute and general view, could on that head serve to do his turn. But those languid and hinting aims did especially derive more value from the ingenuous simplicity, and ill circumstances wherein they were brought forth; than any exactness and conformity unto that obligation which they clambered to fulfil. Wherefore it may be more virtuous for one to climb up but the very lowest step of Obedience, than for another to be towering upon the highest pinnacle of it at all. Because the Parts and Circumstances of both being compared, there may be a greater disproportion between these, than between those material pieces of their Duty which were performed by each of them. And so the sufficiency and perfection of that materially less perfect Performance, is precisely to be refounded upon the circumstances and qualifications of him by whom it was elicit; which, by how much worse they are, do by so much enhance what was begot in and by them; recompensing all the material defect, by the irreservedness of all that they were capable of; an accomplishment, which, formally notic'd, ceds not to the highest any can pretend to, when none can do more than he is able to do, and the doing all that, abundantly absolves him. Thus was the Widows Mite ranted, upon the score of being her All, above the greater Oblations, that had no such recommendation to set them off. And GOD never reaps where he hath not sown, but accepts according to that a man hath, and not according to that he hath not, 2 Cor. 8.12. It being as much contrary to his Justice, as it is to his Goodness, to task men with impossibilities, or those things which himself knows transcends the utmost of their abilities to afford him.  
12. Wherefore in the fifth place, it is to be notic'd that GOD, in the contrivance of our Salvation, did not design, at the sending of his Son, to redintegrate again unto Mankind those natural endowments which were crushed by his Fall; or with an equal improvement to advance the Intellects of every one unto such a degree of natural knowledge( for some must still be presupposed) as was most necessary and requisite for receiving those supernatural communications whereby the Mystery kept secret since the world began, was more fully imparted to the whole Race, so as that all should be equally capable to penetrate and comprehend those sublime discoveries of it, which the brightest Rays of the Day-spring from on High so clearly did make. And so his blessed Son, when come to the World, did leave that already established disparity amongst men( as much as to their Understandings, and the accomplishments of them, as on any other respect whatsoever), which either the various Composure of their Bodies, or the diversities of their education, occasioned, in the same unaltered estate wherein it was before.  
12. And therefore sixthly, having published his Gospel with an equal respect to all Mankind in general, he cannot be thought but to have adapted it only for the whole Mass of such Reasonable beings; so as that, as it is materially taken, and with respect to these, there might not be any of never so favourable advantages which might not find exercise and employment enough for the utmost improvements and endeavours of them. And indeed since Providence has blessed severals with such plentiful provisions as exempt them from those pinching straits and necessities others groan and sweat under, that what industry is spared their Bodies may be bestowed in cultivating and exalting their Minds; it follows by all the Laws of Inference, that those who are so severed and discriminated from the Vulgar, should not be let pass with disproportionable returns unto that Bounty which has so taken care of their subsistence, and especially in those Intellectual endowments, in which they ought to be as much qualified above the common size, as it is below those peculiar blessings which so elevats them; it being all reason to expect their soaring higher, who are so freed from those loads and weights which clog and depress others. Neither could it ever be the design of him, who breathed the breath of life, a Soul essentially active and spiritual, into our nostrils, to surround any with those competent advantages which afford leisure in abundance from all the cumbersome entanglements of this World, merely that they might indulge and dandle themselves in the oscitant supine Yawnings of Idleness and sloth, or pamper and tickle those filthy Lusts and Sensualities, which can but bury the more Excellent and Divine Part of them in luxury and stench; as was shewed in the first Paragraph of the first Section. But when to these so comprehensive bodily mercies, which afford both the freedom of an ingenious education, and also of employing that time which so abounds( there being no reasonable tentation to waste and prostitute it with those base scramblings which indigent persons are forced unto) for those excellent purposes for which so happy an Institution does enable; when to these, I say, that transcendent ennoblement of all, a smart and pregnant Wit, able and brisk enough for the loftier flights in whatever Science or Contemplation, is superadded; then the correspondent accession of a further compliance with that duty which all Men, as such, are tied unto, must certainly be devolved also. Because that is a special grace of GOD too. Since the Spirits of Men are, by his particular assignment, who keeps the very hairs of our heads in number, and lets none of them fall to the ground without him, like that Ground mentioned in the Gospel, some whereof brought forth fruit at an hundred fold, some at sixty, some at thirty; so as that some of them are of that more polite and subtle constitution which is capable of the most acute and refined Improvements, whereas others are of so stubborn and untractable a Mould, as that hardly the most assiduous Husbandry can mellow them into any pliant or docile frame at all.  
13. But on the other hand, the nobler study of the Mind requiring an undisturbed vacancy from those servile Drudgeries wherein the generality of Men are immersed, and our mortal condition making these altogether necessary; it was but requisite that no higher qualifications or advances in Religion should have been exacted from the Vulgar and laborious Rank, than what rude and unfashioned Nature was capable to acquire; unless he, who once was figured by Manna, should at his appearance have superseded any further toil in the World, by the reiterated daily showers of that ancient Type of himself: and all this especially, when such peoples Souls use, for the most part, to be the fittest Guests that could readily have been lodged in such thatched Cottages, as are their Bodies, no less, than those Earthen-houses wherein they shelter themselves. And so there cannot any thing be deemed more just and reasonable, than that as GOD, on the one hand, stoops and bows down his Heavens to the frailty and imperfections niece ●arly attending the weaker and needier sort; so he should, on the other, proportion his exactions by the good things which he has vouchsafed, according to the Parable of the Talents. Nay were it but to maintain his Reputation, and not( by such a promiscuous scattering of his Benefits without any regard where they were to fall, as no human prudence would be guilty of) expose his Wisdom unto the scorn and derision of his own Creatures, nay and of those same who were partakers of the profusion; he could not do otherwise: but behoved to take as particular account of what he has dispensed, as was the providence by which he did it, and the design which that proposed. And the great end for which he created Man being that himself might be glorified by his rational and virtuous Obedience, the principal design he can have in bestowing any favours upon him, is certainly the better to fit and enable him to pursue and comply with that end; and so higher advancements in Religion are especially the Debt which such Receipts engage unto; because these being chiefly the productions of the Soul, the more that is ennobled, the more it is to be prolifick in them.  
14. From all which it clearly follows what in the sixth place was laid down, viz. That CHRIST JESUS did so reveal his Gospel with respect to all Mankind in General, as that there could not be any in it but it would afford him work enough for all the most signal advantages that he could be capable to enjoy in this present World. Because, if he had not done so, but had proportioned the whole system of the material object of it unto the lowest and meanest degree of the Parts and Circumstances of those who crawl among the vulgar and unpolished Rabble, and so had exacted no more from those who are happy in the more affluent distribution of the Comforts of Life, and endowed with the more nimble and elevated Understandings, but to know so much, as those others, so vastly below them upon either account; either all that has been said in those two last Paragraphs must fall quiter down to the ground, and the surplusage of those peculiar advantages which so many triumph in above their Neighbours, were cast away gratis, without any suitable retribution to be made for it; or else, as much contrary to what was premised in the seventh Paragraph, he had resolved immediately to inspire every single man by himself, and inform him of so much of that Religion whereby he could only be saved, as would minutely correspond with his proper and respective circumstances, which required a different exaction from that whereunto others may be liable. I know none that ever held any thing like this latter, save it be the Quakers; and it is so far their own private spirit that suggests the fancy to them of such a dream about One, that waking people who would be at the pains to refute them, might become to be suspected of something worse than merely to dream too. And as for the former, besides what has been already said in the general; what more unworthy could be imagined, than that none of all those, who are as closely hedged& fenced about with all manner of blessings, even as the Devil said Job was, should not be obliged to have any more full and distinct knowledge of the infinite excellency of GOD, of the unspeakable love he manifested to man in sending his own eternally begotten Son to die for, and redeem him, of the ineffable consubstantiality of that Son with his Father, and Divinity of the Man CHRIST JESUS, the great endearment of that mercy nor of the various estates of Innocency, Misery, and Grace, which poor Man himself has been tost into, &c. than the most stupid and illiterate dunce, that gives something like ground enough to make it be scrupled, whether or not there be any middle species of Creatures betwixt Mankind and Beasts, that have the Body of the one, and no finer Soul than the Animal one of the other?  
15. Whence seventhly, it is evident that, according to what was made out in the eighth Paragraph, every one in all Mankind is equally obliged with all the rest expressly to know no less extensive a Creed, than what was composed with regard to the whole Species; in so far, to wit, as he is denuded of all his circumstances, and considered merely as a Man: tho as clothed with these, and if there be a readiness to will, or a willing mind, the performance out of that which every one hath, is smiled upon and accepted by him, who remembers that he is but flesh, a wind that passeth away, and cometh not again. So that rigorously speaking, and merely considering what belongs to the material Object of Faith intrinsically relating to those Diviner improvements which the Gospel chiefly intends, there is no extent of it sufficient for Salvation, these terms being generally taken, but what is so for one in the most exalted and advantageous condition unto which this mortal state can possibly arrive. And therefore, as it was pursued in the tenth Paragraph, there is none who is saved by less, but he is beholden for that, not altogether unto the sufficiency of that part of the Christian Faith, absolutely and materially considered; but to the compassion and connivance of that GOD, who choosed rather to overlook the narrowness of those endeavours which flow from an ingenuous sincerity, before he would alter that inequality in mens conditions and endowments, which could not have suffered a change, without the present economy of this World had endured One too.  
6. Now let us subjoin Eightly. That therefore the Necessary Faith for Salvation as it is absolutely noticed without respect to this or that man in particular, must be taken in as ample a sense, as the sixth Paragraph did assign it: and that there can be no more preposterous a method in handling this subject, than to begin at the lowest rank of men, in the worst circumstances they can be in as Christians, and, from what is resolved upon as sufficient to save them, conclude that there is no more necessary for the salvation of any, to wit, upon the account of that immediate Aspect unto the special and main end of the Divine Revelation, which discriminats a Necessary& Essential Point; and so to judge of all the rest of Christianity, from what is not so, as indifferent in its self, and whereto none is bound without the intervention of the merest peradventure. Just so as if one were to distinguish betwixt Christian virtue and Perfection( either intensively or extensively taken) that is necessary for Salvation upon the account of its intrinsic tendency to make one meet to be partaker of the Inheritance of the Saints in Light, and only upon that of the Command of GOD promulgate with evidence enough to render it binding: He would, to determine precisely what degree or extent of Perfection is sufficient in the first respect, commence downward, and, from what is found enough to prepare a mean rude cobbler or Shepherd for the being capable of Glory, thence infer, that so much, and no more, is required from any, in however advantageous circumstances, and of however sublime accomplishments; and therefore would cut off all other performances and more aspiring flights of Holinesse and Love, from that nobler regard unto Heaven, which the Gospel mainly designs, as a supererogatory kind of obedience none is obliged unto upon any other score, but that of its being enjoined and prescribed. Yea, there is a necessity that he who follows such a perverse and sinistruous course in the one, must do so in the other also: when the Acts of the Will cannot but own a proportion unto those of the Understanding, upon which they are essentially subsequent and depending, and to which the obligation must be both prior, and at least equal to that of their own selves. And therefore St. Peter( 2. Epist ch 3. v. 18.) does more than insinuate an equal Duty of advancing in Holiness, and Faith; when he exhorts all to Grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ; the whole importance of the Verb, Grow, falling no less upon the Knowledge, than Grace, he so recommends. Neither is there any thing more clear to this purpose, than that of the Ephes. chap. 4. ver. 12, to 15. Where it is not purely the Unity of the Faith, which the Apostle intends should perfect the Saints, till they all come unto a perfect man, unto the measure of the stature of the fullness of Christ; but the Faith itself, and the Knowledge of the Son of God. Since that Unity is but a circumstance subsequent to the Faith, which is only the thing able to produce such an advancement; and is only considerable as a mean to preserve the purity and truth of it; in so far as there being but one Faith, the unanimous conspiration of all that profess it renders the creeping in of any error into any part of its whole system, impossible, viz so long as that Unity continues; as having blocked up all the avenues by which it could have only got entrance, such as Discord and Strife. Hence he goes on ver. 17, 18. And consequently to which he prays( Phil. chap. 1. ver. 9.) that their love may abound yet more and more in knowledge and in all judgement.  
17. And the truth is, could those few Articles of the Christian Faith, which may serve to conduct the simplo and unlearned unto Heaven, be thought fully to comprise all that ought to be called absolutely necessary for Salvation, when yet all who move in any higher Orb of enduements are obliged to know more than those; one might as well say that such general Propositions as only a poor ignorant Idiot were able to comprehend, were all those, which could be called absolutely evident with respect to Mankind in general: which none can be so much an Idiot as to imagine. Likewise suppose that twenty men were each of them resting to me a thousand pounds, and non but one or two were worth so much, some having but nine hundred, some but eight, some four, some three, and some not an hundred at all, but single twenty, or ten, or five, or only one. Now suppose also that I to whom they were indebted, were content to take from every one what he was able to pay, and thereupon to acquit him. Pray, can it be said that one, or two, or ten, or an hundred, or any thing less than the whole thousand pounds, was that, which, absolutely and materially taken, with regard to all the twenty men that were my Debters, was sufficient to pay me of the total Sum? Assuredly none will do it, who understands but what such expressions use to signify, and how they are to be interpnted. Any minute application here is so very obvious, that it could not be pertinent too.  
18. But further, we know how greatly it is debated whether or not the express and distinct knowledge even of the Christian Religion itself, be so indispensably necessary for Salvation, as that even those, whose circumstances renders it quiter impossible for them ever to enjoy those requisite means whereby they could come to the sufficient notice of it, cannot be capable of being saved, because of that ignorance. It is true there is no small probability from the Scriptures for inclining us to embrace the Affirmative. But on the other hand, it is hard to get over the Negative before it be first made out, that God does not accept of that sincere intention, which universally disposes one to believe whatever shall be sufficiently attested unto him to have been revealed by God, when that which in particular is accounted as such is not so; and therefore that even an innocent error, or ignorance as to this, does prejudge the honesty of that general purpose whereby the mind was subjected unto whatever it sees bearing the Seal of Divine veracity upon it, even tho it only mistook in the particulars because of the impossibility in such circumstances not to have failed; and so that God requires more from men, than what in their respective capacities and estates it is possible for them to grant. And consequently, before that thorny question, bandied with so much argument on both sides, be once resolved; the Christian Religion itself cannot be said to be absolutely necessary for Salvation, even as it regards all Mankind in general: and the absolute sufficiency of Faith must be taken, not from the material Object, but from that general Act of it, the believing all that God says, to be true; supposing that upon the use of all moral diligence there can no conviction be had of any Particular that GOD did indeed reveal; and that an universal promptitude of mind to embrace whatsoever can be found to have proceeded from such an Authority, does attest the ingenuity of these endeavours that were employed in it. And who does not see that nothing would be more extravagantly impertinent to the present purpose than thus to refound that absosolute necessity, of which all along we have been speaking, upon that which is so infinitely far unconcerned in the affair, that it is all one to it, however that should go: when that general Act of Faith, is at that rate sufficient to compound for whatever defect may be in any particular mate●ial Object to which it is applied. But this was already considered in the fourth Paragraph.  
19. Let us therefore conclude that, as nothing can suffice for the Salvation of any, merely upon the account of the material Object, and abstracting from the relation to particular persons, but the whole system of that Faith which was generally revealed with respect to mankind in gross, so as that every man, absolutely considered, is obliged to an express and distinct belief of all the several Articles of the Christian Religion, that were at all revealed by CHRIST himself, or his Holy Spirit, with a designed subserviency to Holiness and virtue; and he is not capable of Bliss so long as any of them is not explicitly and positively believed by him; not only because the not believing of it, would reject what GOD himself has affirmed with convincing enough evidence, and so would give him the lye; but especially, because it would deprive of that which has an intrinsic regard unto that inward Sanctity and Righteousness, and those elevated performances which the Gospel requires: As all this, I say, is irrefragably manifest by reason of what has been said; so it is, that the Necessary and Essential Points for Salvation, as they are absolutely considered mith respect to all Mankind, must comprise the whole material Object of Faith, in so far as it has any intrinsic tendency to ennoble and perfit the Souls of Men; and therefore must be as far extended as the common obligation that lies upon Mankind to believe the Gospel, does any ways reach. And it is of all such that I mean, when I say that the Gospel is plain and evident in the Necessaries; the plainness and evidence being absolute at that rate, at which the Necessaries are; to wit, as Mankind in the general is only regarded by either. Wherefore let every one cry out with that poor man in the Gospel, I believe, Lord Jesus help my unbelief; and that as much upon the account of the extensiveness, as of the firmness of the assent. Not that I would involve any in those mazes of controversy and scholastic subtleties, which are more apt to confounded, than edify; but that with humble, and ingenuous, and sincere endeavours they would assiduously consult those Means which GOD has appointed for instructing the World what it is he would have as well believed, as practised, with Davids Blessed man, meditating in the law of the Lord both day and night. For there is no fear, but he who looks upon himself as the most happily arrived at the highest point of Learning and Acuteness, will find it task enough to drain or exhaust that Fountain of living waters, which springs up to life everlasting.   

SECTION XXVI.  
1. WE have now had before our eyes the whole Scheme and Platform of GODS Revelation to Mankind, and have traced it all along from its first commencement even in Paradise, ay and while it expired and determined with the lives of the holy Apostles of JESUS CHRIST. And we have seen how infinitely vouchsafing and gracious he has been to his Church in all its several Periods and Revolutions: how very punctual, and condescending, and particular, and express, in manifesting Himself and his Will to the World: and that whether we consider the extrinsic, or intrinsic sufficiency of the Manifestation; whether the sufficient evidence of its own being and self, or of those things which it discovered,& were necessary for mankind for attaining that great end and design for which it was created and redeemed. Neither know I any thing now wanting entirely to ascertain us of the truth of both, but these two, which hitherto have for the most part been still supposed as unquestionable; so that I would not interrupt the thread of the Discourse with them; viz. that those Prodigies& Miraculous Works, which have been alleged, were the most uncontrollable and sufficient Argument that could have been wished in behalf of the Divine Authority of those Doctrines in whose favours they appeared; and that the Matter of Fact was really so, as it has been here set down.  
2. As for the first, It is evident that the wonted and ordinary course of Nature is impossible to be any wise altered, but by a Power equal to that which at first jumped it into being. Because there requires equal force to make a thing work, either contrary unto, or above these endowments which it naturally does enjoy, as at first to make its own self: since in that case there is the production of an Effect without that proportion of a Natural Cause, which were necessary requisite for it, were its own self alone unassisted by any higher strength, left to perform such a feat: and such a production is certainly accompanied with all the difficulty that Creation itself can be aggravated withal; when the most of this can be, the producing a thing out of nothing; and all that is there; that of the effect which transcends the immediate Cause, which was employed in the production of it, being no less out of nothing, than any thing can be imagined to be. Whence it is manifest that only GOD, who was the Author of Nature, can so dispose of it at his pleasure, as to make it outdo or counteract its own self. Nay such a stupendious effect evidently demonstrates the existence of a Deity and supreme being, tho that were not done before; when it does so, that there is some such uncontrollable Power as is able to draw something out of that which is just its contrary, to wit, nothing. And if any of those late men who are so eager to propagate Atheistical Principles, will have this very Power to be called that of Nature, or Nature itself, he gives but GOD another Name, than that he uses to pass under; tho upon the base design of confounding him with what owes its being allanerly to his own good pleasure; that thereby he might the more easily shuffle himself out of any at all, and get the notion of a Miracle, which he sees so palpably to confute his attempts that way, quiter dashed out of the World, as the greatest Boggle that could dastard or affright him; because then every Production would be natural, or that which only Nature issued forth. 'tis true, that it is as natural to GOD to produce that which we call a Miracle, as it is natural to any created being to exert itself in its customary manner of operation; since the Power of GOD eminently contains whatever effect is but so much as possible, neither can any exceed those it forces, which being without limits, are not capable to be surpassed. And so, absolutely speaking, there can be no Miracle at all. But this is the most impertinent to our purpose that any thing could be: when we are precisely noticing the production of an effect beyond the exigency or power of its immediat second cause; if that can be called a Cause which of its own self was not able to have produced it. And such a production we call a Miracle; and it is when that appears that we are to be resolved whether or not it be a sufficient and manifest demonstration of the Divine Authority; so as that it is altogether impossible but GOD must have asserted that truth which is attended with any real Miracle to confirm it.  
3. And that it is so, is no less certain. For to conceit that GOD would communicate his Omnipotence to be a stale and promoter unto any Forgery or cozenage that vain-glorious and designing men could set themselves to advance, were, not only blasphemously to asperse him with that blackest character which himself has burnt upon the forehead of him who was a liar from the beginning, and so account of him under no better notion, than that of the Father of lies; but also sacrilegiously to rob and despoil him of all possible means of expressing any thing of his mind any wise convincingly to the world, or entertaining that correspondency between him and them, which the second Section of this Discourse did represent to be so necessary in order to his concerning himself with their affairs here below: unless he would immediately impart himself unto the Souls and Spirits of men by such manifest illapses of his own Being and Essence into theirs, as it were impossible for them not to perceive them at that same clear and distinst rate at which they are conscious of their own selves; which, as it were unreasonable for every single man to desire any thing like it, so for him to do so, were wholly to defeat all that this Discourse has still walked upon, viz. only such a sufficient manifestation of his Will as is enough rationally to induce a free and virtuous obedience. Because to take away all particular design from those signal exertions of his infinite Power, or yet but to allow them such a promiscuous one as could never determine them allanerly to the abetting of Truth more than Falsehood, were to leave him nothing imaginable whereby he could give any infallible proof or evidence when it was himself indeed that intended to reveal something unto Mankind: since whatever he could produce for that effect, could never in reason be assented unto; when there would be the like Authority for both the contradictories, and as insuperable an argument would militate against any of them, as what could induce to the preferring it before the other: and so the Judgement of all whom he did address, could not but hover pendulous betwixt the two combating extremes, in the irresolute suspense which of them to incline or fall to. And these are such absurdities as will not readily down with any, who can but aclowledge there can be a Miracle, or a GOD at all. And therefore on all conscience we are obliged to think, that he has so reserved the management of that Power, by which they can only be wrought, unto his own Omnipotent self, as not to lend it unto any, but those whom he has commissionated to declare some part of his Mind and Will to the World; that so the broad Seal of Heaven being affixed to their warrant, none may justly doubt of that Authority with which he has invested them.  
4. Yet after all this we must confess that there may be such false and counterfeit Wonders, as may so critically resemble those which are the most real, that even the most serious Observers may be put to it, to discover wherein the mystery of them does lye. Thus many have been performed, either by the power of the Devil, whose subtle and agile nature renders him able to achieve such strange Operations as we poor men know not well how to resolve into their natural Causes; or else by prestigiatory and juggling Arts whereby a nimble hand does so swiftly and dexterously go about a Trick as the most wary of our senses cannot speedily enough follow all its several delusive and invi●●ble Motions. And with these many have been, and may be so amused, as to be seduced and lead astray into the most gross and abominable errors and Absurdities.  
5. But first, Because there is so much Bristol-Stones in the World, is it therefore a good consequence that there are no true Diamonds? Or have we no good guineas, because there may be some but of guilded Glass? And if, in these and the like cases, the counterfeit does not derogate from the reality of what is true; neither can it in the present. Nay 'tis no small evidence that there are true Miracles, that there are so many false ones: when otherwise, that would be the only instance wherein there were a Counterfeit, without a Reality, of which it were that. And secondly, It is impossible that the imitation can be so infinitely exact, but that a diligent scrutiny in the thing itself,& the circumstances in which it is brought forth, will certainly detect it to be but such. Other wise, besides how much it is incumbent to Providence never to suffer any Imposture so to dog it at the heels, upon the account of what was said in the third Paragraph; every thing behoved to be deprived of those criterions and distinguishing marks whereby it may be known to be its own self, and not to be another; which is quiter impossible to be imagined without a specifical identity between them at least; and that can never interveen betwixt Truth and falsehood, even in any concrete whatsoever; as is beyond all doubt. But thirdly, These differencing Notes are so palpable in behalf of those real Miracles which always attested the true Religion, that, as the greatest competition we ever red of, was that betwixt the Magicians and Moses; so the disparity was never less manifest, than then; when even those same Magicians( however much so, as well in Morality, as in Naturals) were so evidently baffled, as to be forced themselves to confess the finger of God. And let the comparison be stated betwixt any Pretenders, and what was produced concerning the Apostles alone, in the eighteen Section; and I doubt not but even Impudence itself would blushy sooner, than allege any the least shadow of an equality; especially if all the circumstances were sufficiently considered. But if the accomplishing of ancient Prophecies be reckoned with those Prodigies and Miracles which this Discourse has mentioned, then what dare be so hugely effronted as to attempt the parallel of those Credentials whereby both the Jewish and Christian Religions were confirmed: when in them such a Wisdom and Power had conspired together, as nothing but that which was infinite and divine, could ever have the very remotest claim unto either, and far less both of them. Besides what may be said of the excellency of the Doctrine itself, in behalf of which these are, upon this account, even almost supererogatorily brought to be demonstrative.  
6. It is true the World is much noised with a succession of Miracles, no less signal and manifest, than were those of Christ and his Apostles themselves, and that by a generation of Men who pretend them for such Doctrines, as are so very uncapable of being now attested with Miracles( after those their Contradictories were so much irrefragably witnessed by them at the first broaching of Christianity), that, were it true which they do aver, they would, in stead of gaining any credit to their own Designs, upon their account, but enervate the proof in general, and overturn all the certainty that could be derived from such Credentials to vouch the most sincere and ingenuous one of any body else; when two such irreconcilable Enemies, as Contradictories, can never be equally testified; and, if they were, both the witnesses would therefore mutually confounded each other. And yet we hear no louder clamours, than what are perpetually grating in our ears for those; which, if they be Miracles at all, must undoubtedly be vouchsafed by the infinite Author of them, to evidence, either his Providence in general, or his particular concern in some virtuous Favourites; and not to own any of those tenants, unto which he has before been so very unkind and disobliging, and which even an Angel come from Heaven could not preach without being accursed.  
7. But to treat them with so much respect as even the supposal of being true carries along with it, cannot but affront that authentic and illustrious evidence, whereby the certain being and reality of those, which were wrought by our Saviour and his Apostles, was rendered so manifest and uncontrovertible. Since there was never any thing, even alleged by the Heathen Priests themselves, more notoriously fabulous, than they are: as has been of late made palpable by a Discourse, on set purpose exposing them to the contempt and drollery of every one, who has but eyes to red, or ears to hear it. And therefore all I shall say, is First, If they enjoy such a Power of working Miracles, either it is for confirming of their Doctrine, or not? If not, then wherefore draw they any Arguments from them for that end? If it be, then wherefore do they not exercise it, as that it may serve the design for which it is entrusted? For surely there can no account be given how GOD should bestow such a Power upon design of confirming by it those Truths which himself has revealed, unless it were that it might be so employed as to convince those who are to be converted unto the belief of them? But how can such be thereby convinced, unless, either they did see the wonderful effects of it themselves, or hear of them from such unexceptionable witnesses as did see them, and are of unquestionable credite and authority in whatever they testify. Now was ever that Power, which these men so confidently boast, yet exerted in the midst of these who were their enemies, or were to be Proselyted unto their Opinions; as was that which CHRIST and his Apostles did show? Was it not always huddl'd up in corners, and only tricked withal before those who were already persuaded of the Doctrines which it was said to confirm: as even the pretended managers of it themselves do aclowledge? For my own part, tho for some years I travelled all those Countreys that are the most fond about the pretence of such Miracles; Yet save it was that I saw two John Baptists Skulls, one at Amiens, and another at Rome( the nether Jaw being kept at some third place unmultiplied), and some other such Prodigies of relics, my eyes never yet beholded any more of them, than those Votivae Tabulae with which their Churches are all hung over, to the same purpose( for ought I could learn) that were those ancient Temples wherein some Pagan God had the glory to be enshrined. And therefore such a skulking Power of Miracles cannot but be so far from answering that intention wherefore any was ever yet communicated; that tho it were never so much vouchsafe by the most credible relation of those among whom it is said to be; yet none in reason could but suspect, that either these were deluded themselves by the overweening force of their own wishes and imaginations, or else made it their study to impose the merest fourbs and impostures upon others, that ever was yet set upon the attempt of gaining repute in the World. And indeed I have ever strang'd how that people is not ashamed to own such a Power to be constantly resident among them, and yet never be able to give any other demonstration that it is so, but those Legendary Stories, which a body would think had been only contrived to make Experiment of the blindest credulity wherewith ever men was yet besotted and befooled.  
8. And secondly, Was not the true and genuine Christian Religion abundantly confirmed by Miracles in the first propagation? And had not the World then sufficient ground to yield up their assent in the belief of what was so palpably attested? Wherefore then should these men so much busy themselves to keep up what the foregoing Paragraph has shewed none can justly aclowledge but for a mere Pretext at most? Do they fancy, that all that CHRIST and his Apostles did in testimony of their Doctrine, had not been enough to do the feat, unless they should have assisted them with their little Mountebank and gipsy Tricks? But either their tenants stands in need of Miracles to procure them credite, or not? If not, then wherefore do they afford so much occasion to charge God foolishly, or rather of foolishness; when thus with a superfluity of naughtiness, he would prostitute his Almighty Power to an equally needless and trifling design? If they do, then they must be something else, than those which were taught by CHRIST and his Apostles? because he must be something else than a Christian, who darrs say that any of these, were, like so many bastard notions, left out of their fatherly and indulgent care, or not sufficiently provided with Credentials to attest them.  
9. But it is enough to disparaged their pretence unto me, that they have abused it themselves with such ridiculous and foppish instances of its energy and force, as none without something more than a common blasphemy could ascribe them to that Power which it feigns, and presumes upon. An account whereof any may have in that forementioned Discourse writ by the excellent Doctor Stillingfleet, who has quiter forestalled all that can be said on this Subject. As also of the equal credibility with which they are related, with that of the most famed and plausible Wonders that ever were the peculiar alleadgiance of those we talk of. Besides, has there not been so many, and such considerable Cheats and Forgeries discovered in that pretence, and that not only by open and avowed enemies, but also by one Faction of these who lay claim to it themselves, against another of the famed stamp; as are but too much to discredit and baffle it for ever? I remember that at douai in Flanders, I had from one Father Platel, a learned jesuit, an original Copy( Printed in Anno 1509.) of that little Book entitled, De quatuor Haeresiarchis Ordinis Praedicatorum, &c. apud Suitenses in Civitate Bernensi combustos. A. D. 1509. In which I red the detection of such an Imposture, as abounded with all the circumstances which can be but imagined as desirable for confuting the most feasible of those who never yet have met with the like misfortune. And in this little Piece the good Father was so much concerned, that he  told me, when he lent it, he had of a long time been searching for it, both with much cost and pains; and now having found it, he hugged it as a thing no less dear to him than his own heart and soul. So zealous was he to have the Dominican Miracles, at least, fall under that disgrace and reproach, which is but the just deserving of these, which use to be so impudently vaunted and bragged of by the whole Communion wherein he lived. And he must be a great stranger to the World who knows not how industrious and eager, and how successful too, the Jesuits, and Franciscans, and Dominicans, and Carmelites, &c. are in their mutual Inquests upon those Miracles which their several Orders do pretend. So that, tho all of them talk big things of those that are catholic, and especially of their own peculiar concernment; yet there is nothing more palpable, than their jealousy of one another, and that every one of them holds all the rest for as arrant liars, as we do them all together. Indeed it has often been the matter of my admiration, that, since the Head of their Church, on so many other respects, gives shrewd occasion to the World, to suspect him too much related to that Man, whom the Apostle so punctually describes in the second Chapter of his second Epistle to the Thessalonians, he should so far complete the Character in this too, as to come after the working of Satan, with all power, and signs, and lying wonders, and with all deceitfulness of unrighteousness: when all those, who adore him, cannot but be conscious to themselves, that the only effect which such a Pretence of Miracles, as is theirs, is likely to produce, cannot be any other, than for those who receive the love of the truth, to upbraid him with this construction of it.  
10. But in a word, unless they could work Miracles at their pleasure, and would do so before us, who challenge them so much to do it( and in all reason, because they would have us to believe upon their account), and so would submit them to as impartial a scanning, as were those of CHRIST and his Apostles, so that our own senses might give us the immediate information of them, and it might be ●hese only that could be imposed upon, if there were any fraud and deceit used in the affair; and therefore unless they would perform as mighty deeds as did our Saviour and his Apostles themselves, of an equal number and quality( for those who work Miracles at their pleasure may undoubtedly do so); they must have us excused before we do so much as give credite that they have the power of working any at all. Because that which we look upon as the distinguishing Note and Standard of true Miracles from false, is for one to work them at his own arbitrament and liking; and so, to do that, at all times, and before all persons, and in any whatsoever matter and subject; so as did those blessed men which wrought those in the first confirmation of that holy Religion, which, because of them, we do profess. For that same Power which can be sufficient for any one Miracle, must be so for any other: Since it must be infinite, according to what was said in the second Paragraph. And he that has it for confirming any Doctrine, must either be able to employ it at his pleasure, or else no effect of it he could produce, could be interpnted but as that of chance, and not of design, and so not as intended for such an end. And so let these Miracle-mongers take us but once at this pinch, of obliging us at that rate to confess that they have the Gift of Miracles indeed; and then we shall tell them what next shall be said. But there is no fear they put us to such a direct answer as that would come to. Wherefore let non fancy to themselves that ever their pretence has done any thing to invalidate that argument, which was drawn from Miracles, to demonstrate the truth of that Doctrine in whose behalf they were so signally wrought; or yet ever shall do it.   

SECTION XXVII.  
1. AS to the the Matter of Fact; that is so very irrefragable and Manifest, that no affair could possibly arrive to a more desirable issue, than to have it brought thus to depend allanerly upon such an Evidence. For if those Books out of which we have taken it, can be proved to be genuine, and really to have been writ, by those Persons whose Names they bear, and so entertained in the World, even then, as now they are; it is impossible but things must have truly stood so then, as they represent them. Because it had been impossible that such Books could ever have been so universally embraced as the unquestionable Records of such Sacred Truths, at a time when all the world could have as easily known whether they were faithful in the account they gave of them, as whether the Sun was shining or not; if they had not been true in their narrative, and affairs had indeed been otherwise than they related they were. Since all that has been said before about the impossibility that ever the Christian Religion should have so prevailed in the World, had it been no more but a Cheat and Delusion; argues equally here, upon the account of the considerablenesse and circumstances of the subject Matter which these Books do contain: when the less probability, and the more of importance there was in it, the less possibility there was, that they could have been so publicly believed without a proportionable evidence of the truth thereof; and therefore if they were believed at that rate, there behoved, by the rule of contraries, to have been such an evidence of that; as is manifest. Nay, abstracting what may be said upon t●is respect, that any History so grossly false, as they had been, so that they had been false at all, should have ever been accounted of as true, and far more as infallible, by so many men, which could not but be sensible that it was so false; were as great madness to think, as it would have been for all these to have so accounted of it. We may but imagine what acceptance any Book would now get among us, did it romance such another Story as that of the Holy Bible, and yet endeavour to vent it, as no fiction or imposture. And it were too arrogant for us to conceit that we had engrossed all the Wit and Prudence that has been in the World, and that those of former Ages did not see an inch before their Noses, as well as we. And so, if it be once granted that those heavenly Oracles were writ recently upon the transaction of those Matters which they record, and were so universally received, as we suppose they were, it cannot be denied but what they say was certainly as true, as that they say it.  
2. Now that thus it was, is as undoubtedly certain, as ever was any thing, that depended upon mere Testimony, as all Matters of Fact can only do. For never was any thing vouchsafe by a more unquestionable Testimony, than that those were then writ, and so received( it is all on to me if it be in behalf of any one of the four Evangelists, since any of these does our business, as to the Matter of Fact of the New Testament, and confirms those Books which contain that of the Old, besides what can be said upon their own score). So that, unless all the History of the World precedent to that of our own days, be quiter discarded as fabulous, and chimerical( and who would not his such a ridiculous sceptic out of his company who would do so), none can so much as make the least hover about it; There being still an uninterrupted universal Testimony thereof running thorough all the enlivening Ages from that, wherein it was done, to this, wherein we do now equally own it with our Predecessors, and because they did so. Neither derive we such a suffrage only from those ancestors that were especially so to us in our Religion, but also from those who were so in regard of that common respect which ordinarily render's men to be such: since both Jewish and gentle, as well as Christian Writers, do unanimously concur to witness all that at present we desire, viz. that such Books were then writ, and so publicly embraced. Indeed had their original been to trace backward to some indefinite time, there had been all the reason in the world to have suspect them to have stolen clancularly into the World. But when we know the years that we have to run back, and that we are obliged to go no farther length, than we use to be carried by the most certain and renowned Histories the World now has; it were some strangely peculiar kind of disingenuity, for any, more to reject the Writings of St. Matthew or St. John, than those of Livy, sallust, Tacitus, &c.  
3. But either Christianity had a being before these Books were writ and received, or not? If not, but that in its very first broaching that passt? Then we have all we would. If it had, and was spread over the world, as now it is? Then how came they to be looked upon as such, as could not but have been of an equal date with that of the Religion of whose birth they gave an account, since they carry the Names of those who were its first Apostles and Propagators? That on a sudden Books should appear, and pretend to have been writ a considerable time ago, by men that were now dead and extinct, is so disparaging a circumstance to their authority, that he must not be versed in the import of that, who would yield them any favour. But that Books should be asserted to have been always visible and extant, and universally received, nay and quoted by all other Books, and that since the dayes of these Authors whom they are fathered upon, when yet they were not, is so impossible to be imagined, that it is not more so, how a City, or Nation that never was before, could immediately arrive to the repute of such antiquity, as have those who can deduce their pedigree with the most solemn and undoubtable advantages; especially when these Books, are of no less consideration, than is, not one Town, or country, but the whole World. Indeed it is no wonder for things that are not the object of Sense, such as matters of Opinion and Theory, to steal themselves insensibly and by slow imperceptible motions into the pretence of an old Genealogy and Date: Nay even Practices, and such fluctuant and unsettled matters, may grow up to a custom, whose first Origine and rise may not be capable to be found out by the most diligent retrogradation whatsoever. But that a fixed permanent visible thing, such as a Book, multiplied all over the earth into almost innumerable Copies( as, according to the supposition, it was; for upon that very multiplication, the question does proceed, and may be re-stated), should now commence into the credite of having been so yesterday, when this is the first day it ever had any being, is so very unaccountable, that even any of the former Instances, about a Town or a Nation, were infinitely less so. And that tho it be also true, that the World is pestered with many spurious and illegittimate ones, which pretend unto both Authors and Dates, which never were theirs. For never was there any such, of so universal reception and concernment, as we find the Bible to be amongst Christians, and as it always was, for ought that any man alive can say to the contrary, unless it were merely to say so. Besides what may be brought from other no less eminent disparties. And that there has been even supposititious Gospels, does but further confirm our Argument. For these have always been detected to be such; and unless there had been true ones, they durst never have attempted to vent themselves; as out of what has been said appears altogether palpable.  
4. As to the evidence and certainty of Testimony, I know not by what Rules some have endeavoured to discredit them, as not only the lowest kind of all under those names; but as those which involves no more than does a simplo maybe; because that which, they say, may possibly be false. This is indeed an error which tends as much to overturn all Commerce in the World, as any thing can be; as has been largely shewed by many elegant Writers. But it is no greater any where, than in philosophy. And this I undertake to demonstrate thus. A moral certainty( for that is the certainty of Testimony) is at last refounded into that which is Metaphysical; and therefore, is no less, than is it; as is clear. That it is refounded in a Metaphysical Certainty, appears from this, that it is a Certainty grounded upon an event which supposes a necessary and determined cause, and so which could not possibly or Metaphysically be otherwise, or not result from that cause. For the event upon which Moral Certainty is built, is a constant determined event flowing from a cause undetermined and contingent in its own self, and therefore determined and necessary, as to the production of that effect, by something else. An example is this, for ten thousand times Cinques to be thrown up uninterruptedly by ten thousand several Dice; or for a million of Horses to return in a mile of way which they had lately paved before, so, as that not one foot of 'em all does not exactly beat those same individual steps which were trode by it before. Here is a constant event, and a contingent cause, from which it proceeds. And I say that that event, providing it be, could not have been from that contingent cause as such, and undetermined by any other thing from without, even Metaphysically speaking. Since it is as necessary for a contingent cause to work contingently, or produce various, and at nearest only generically related effects; as for a necessary, to work necessary, or produce such effects as are constant and specifically the same; otherwise every one might invade each others nature, and all the metaphysics would have nothing wherewith to limit and restrain them. And so such a contingent cause, as ten thousand Dice, left to its own intrinsic power and determination, could not run constantly in one perpetual course of Cinques, for ten thousand throws; but behoved as much to vary the several combinations of their several numbers, as proportionally the contingency which arose from their exactly cubal form, not inclining more to one side than another, and those ten thousand casual motions which gave them the fling, did require. And therefore, if such a constant currency of Cinques were thrown up, it could not but be ascribed to something else, than merely that contingent cause; and consequently to that which were not so; and by a further consequence, to that which were necessary, and did produce it necessary: Which was the thing to be demonstrated.  
5. It is true that it is not impossible that ten thousand Dice, should ten thousand times cast up all Cinques, so that they be considered without respect, to the immediate Agent by which they are thrown: for GOD may make them do so. But as they are in the hand of such an infinite Power, which at its pleasure can order all their several motions, they cannot be looked upon as any contingent cause, and so no wonder tho a constant event flow from them. It is also true, that, absolutely speaking there is an equal aptitude and exigence in all nature, even for so many Dice to be all thrown up into Cinques, a second time, and after that, a third, and so on( and that by one not capable to manage and determine them any otherwise but at an adventure), that there was before they were cast at all. But as one Swallow makes not Spring, so one such accident cannot amount to make up any constant event: and as it is absolutely considered it is but only one. Wherefore there can be no number of throws sufficient to constitute a constancy in the event, but such as is so considerable to fall under the rigour of that denomination. And every one of them must have a respect to the whole. And for such an event to proceed from a cause altogether contingent, without it be determined somewhere else, than from itself, is I think sufficiently made manifest to be impossible. And therefore, since if such an event be, it behoved to be, because from a necessary cause working necessary, and so could not be otherwise, or from a contingent cause; that Certainty which is built upon it, is of that nature, of which are all such, as are superstructed upon the metaphysical necessity of things.  
6. The only difficulty is, when there is such a constancy in the event, as thus suffices to demostrate that it was not the issue of mere Chance and Fortune. But that must be left to every mans prudent consideration, as to particular cases. It is enough to me, that in the general, such a constant event does infer a proportionable, and therefore necessary cause. And as for the present case, there is undoubtedly such a constancy in the Testimony we have alleged; that even that in the number of Cinques can hardly outdo it. Besides what is to be deduced from the improbability of the thing written, as to its own self, and the common averseness of Mankind to embrace it, considered with relation to that universal reception which has been supposed. For that concurs with no unconsiderable moment and weight to make up the Morality of the evidence.  
7. The certainty then of our Christian Religion depends not upon any thing that could have been false. For( to go on by steps) that there is such a constant Testimony that these Books are genuine, is as certain, as any thing can be, that is the Object of Sense( which I suppose cannot be deceived in its due operations): That such a Testimony could not be false, is as certain, as any thing that can be Morally so: That those Books could not therefore have writ things otherwise than they were, is of the like certainty. And that those things did demonstrate the infallible truth of that, which they asserted, is of the greatest of all. And all these, I persuade myself, are evident to every body who has red thus far of this Discourse.   

SECTION XXVIII.  
1. NOW we cannot dream or imagine that after Almighty GOD had gained the whole world to the faith and obedience of that Religion for which he had made so long, and so solemn preparations, and which he did propagate and diffuse with such irresistible and convincing evidence; He should then have abandoned it unto all the distractions and confusions, all the enormities and irregularities, that bigot and fond zeal, or wicked and debauched nature, could hurry men into. This certainly, as it had been very unkind, and even ruinous to all men, so more especially unto the Son of Man, and Himself too, who had so severely suffered and smarted for them. And therefore we must, without as much Blasphemy in us, as it would have been seeming cruelty in him, conclude, that at least he has not dealt less favourably with us upon whom the ends of the world have fallen, than he did with those who were but a-groaning for the great dayes, that have past ours.  
2. Assuredly then the Apostles, as they have been shewed punctually to answer that Character which was given of their Office, in§. X.¶. 2. in all other parts of it; so they were not wanting to do it in this last, viz. the leaving behind them some such standing and perpetual Rule of Faith and Manners, as that none might be to seek after what he was to Believe and Do, who did not willingly wink,& blindfold himself. And if they did provide the world with any such thing, then questionless they did also leave it so notour and conspicuous, that, nothing in all Christianity was more so. Wherefore, as all the ill success which the Gospel has had in converting mankind, unto the noblest perfections of Truth and Holiness, so all those many entanglements and discords, wherewith its own professors are distracted and perplexed, ought undoubtedly to be rolled over upon the pravity and stubbornness of mens corrupt natures, and not upon those altogether sufficient and proper Methods which GOD has appointed to rectify and sublime them.  
3. It is true that now adays we have hardly any more eager debates, than about what is this Rule: every Sect and Combination almost of those who even call themselves Christians, having its particular Oracle it consults, and from which it expects its Responses: the Reformed its only Bible; the Romish, its pretended Infallible Church; the Socinian, its Private Reason; and the Quaker, its fancied Immediate Inspirations from above: besides the several intestine wranglings and quarrels wherewith all of them almost are cantoned and subdivided amongst themselves. So that never one of them is either Christian upon the same Grounds, or yet resolves his Faith into the same Principles. Yet certainly he who made the Rule of Faith such a standard for all its several Articles, had ill complied with his design of instituting a Mean by which Mankind might come to the certain knowledge of These, had he left itself as much involved in the labyrinth of those intricate Difficulties which so harass and disturb the most learned amongst men, as are those other doubts which to unridle it was chiefly ordained for. And so whatever may be the differences and janglings, Interest, or Passion, have raised about it; yet God, who leaves not himself without a Witness, has without all question environed that with a whole Cloud; the more large and universal exigency, requiring a more general and extensive, and so more manifest and irrefragable manifestation, and evidence. But as to defend what has been said in proof of the demonstrative and evident Truth of the Christian Religion against all the Cavils and Batteries of its real Enemies, however much they profess the contrary, will be the task of the first of the following Discourses: So to demonstrate which is that true Rule of Faith, whereby its genuine self, and Doctrines, can be discerned, will be the Work and Design of the second.   
THE END.