The Ancient Christian Religion

THE SECOND PART Of the Second Book, containing the External part of Christianity.

Chap. 1. The Baptized Churches unjustly charged with Seditious Principles. They are strictly obliged by their Principles to obey Magistrates.

• §. 1.
  The Clamours frequently made against the Baptized Churches, unreasonable. Christ and his Apostles underwent the same Reproaches. The Contents of a Declaration of the Ministers of the Baptized Churches concerning Magistracy.
• §. 2.
  Mr. John Tombs his Testimony touching Christian Subjection to Magistrates.
• §. 3.
  The Principles of the Baptized Churches in point of Religion, have nothing of a state-seditious nature in them; proved very plainly.
• §. 4.
  An Apology of many Baptized Christians (in and about London ) for themselves and others, with their Protestation against Venners Insurrection and Rebellion.
• §. 5.
  A recital of several Declarations put forth at sundry times, viz. Anno 1647, 1651, 1659: wherein their constant obedience to Civil Magistrates is asserted.

Chap. 2. Of the great Duty which lieth upon the Rulers of this World.

• §. 1.
  Their honorable Titles import great Virtues, and great Business to belong to them.
• §. 2.
  Of Magistratical Justice.
• §. 3.
  Of Magistratical Mercy.

Chap. 3. Of the Power of Magistrates in matters of Religion.

• §. 1.
  Of the differing Opinions of the Papists and Protestants touching this Point.
• §. 2.
  The great Question of Magistrates Power in Religion, digested into ten Propositions.
• §. 3.
  Antiquity against Persecution, for differing apprehensions in matters of Christianity, being An Abridgment of Dr. Jer. Taylor.

Chap. 4. Of the Lawful use of an Oath, to attest the Truth before a Magistrate.

• §. 1.
  An Oath not sinful in itself, being used by God, Angels, and good Men. It is a Sacred Thing, a part of Natural Religion.
• §. 2.
  The Objections usually brought against the use of an Oath from Mat. 5. and James 5. Answered; The places cleared, and the Law of an Oath confirmed thereby.

Chap. 5. Of Christian-Moderation concerning their differing apprehensions about some Matters of Religion; or the profession of Christianity, both in Faith and Practice.

• §. 1.
  Of the meaning of the word [ Moderation ] in our present Discourse.
• §. 2.
  Of Christian-Moderation towards all Men.
• §. 3.
  Of Christian-Moderation towards all that conscientiously receive the sacred Scripture, and believe in Christ, but are not incorporated into Christ by the Baptism of Repentance.
• §. 4.
  Of the Moderation necessary among all Churches, who with the first Churches, and the Council of Nice acknowledge one Baptism of Repentance for remission of Sins, and live holily.
• §. 5.
  An Exhortation, with five Motives, to all Baptized Churches, to follow things which make for Peace, and common Edification.

Chap. 6. Treateth of Marriage, how lawful, and how prohibited to Christians. Also in what case Divorce is lawful.

• §. 1.
  Marriage is an holy and honorable Ordinance of God for all Men. How it hath been abused, and particularly by the Children of God.
• §. 2.
  How Marriage hath been, and is prohibited unto the People of God, for the cause of Religion; and how lawful.
• §. 3.
  In what case Marriage may lawfully be dissolved.

Chap. 7. Treateth of Christian-behavior, both Civil and Religious: And particularly, of the behavior of Women in Christian-Assemblies, where they are not permitted to Preach.

• §. 1.
  Of that Honor which is due to all Men, and of the particulars whereby it ought to be demonstrated.
• §. 2.
  Of the reverent behavior of Christians in Church-Assemblies. Women are to show subjection there: Not to usurp Authority, nor Preach there; yet may be Teachers of good things, and how.

Chap. 8. Whether Christians may lawfully dissolve their Church-Meetings, or Assemblies, when Human Laws require it of them? resolved in the Negative. Six Considerations to justify their constancy in holding their Church-Assemblies, according to the Scriptures.

Chap. 9. Treateth of the Duty, of Christians, to bear Offices in Civil State, and Arms in the Military state, of the Nations where they live.

• §. 1.
  Christians must oppose no Ordinance of God. Civil Government would cease without Officers. The best Men most fit to serve in the Civil or Military state of Nations.
• §. 2.
  Christians may lawfully govern Nations if called thereto. Ancient Christians were ready to serve their Country.

Chap. 10. Christians may lawfully make use of that Provision which the Laws of Nations have made for the relief of their Poor, and for Burying their Dead.

• §. 1.
  Difference of Opinions in matters of Religion, takes away no Mans Birth-right. All good Laws are the Birth-right of all natural Subjects.
• §. 2.
  Of the Inhumanity of some in taking up the Dead when buried, because of Religion. Births and Burials should be registered by Authority. Men's outward concerns depend much upon the certain knowledge of the time and place thereof.

Chap. 11. Treateth of Usury.

• §. 1.
  The Law of God very severe against Usury, properly so called.
• §. 2.
  The Heathens by the light of Nature, hated Usury.
• §. 3.
  Councils and Fathers against Usury, and how it hath been the cause of Mischief.

Chap. 12. Treateth of the Government of Christian Families.

• §. 1.
  Of the duties of Husband and Wife towards each other, chiefly the duty of Husbands.
• §. 2.
  Of the duties of the Wife more particularly.
• §. 3.
  Of Family-Devotion, and the government of Children and Servants.
• §. 4.
  Of the duties of Servants towards their Masters, &c.

Chap. 13. Whether the Jews being converted, are still bound to keep the Law, namely Circumcision, Sacrifices, and all other Rites, according to the Law of Moses, resolved in the Negative, against the spreading of Judaism.

• §. 1.
  The use of Legal Ceremonies inconsistent with the Services of the Gospel, proved by Rom. 7. 1. to 8. Heb. 7. 18, 19. Heb. 8. 13.
• §. 2.
  Legal Sacrifices are certainly ceased de jure; therefore the whole of Mosaical Ceremonies are ceased.
• §. 3.
  Circumcision abrogated, which fully shows the Law of Ceremonies is ceased.

Chap. 14. Of the Government of the Tongue.

• §. 1.
  The necessity of the government of the Tongue, else all Religion is vain. Six Negative Directions for the Government thereof.
• §. 2.
  Six Rules whereby to enure the Tongue to profitable discourses.

Treatise. 1.

• The Authority of the holy Scriptures to decide all Controversies about Religion among Christians, asserted and maintained against the PAPISTS.
• Also TEN ARGUMENTS, proving the present Papal Church of Rome no true Church of Christ.
• Occasioned by seven Queries sent from a Papist, which are prefixed to the Treatise: with seven Anti-queries, to abate their prejudice against the Authority of the Scriptures, &c.

Treatise. 2.

• A SECOND DEFENCE of the Scriptures, and the Authority of the Spirit speaking in them, in opposition to the spirit of the QUAKER.
• 1.
  Wherein sundry strange Cavils of the Quaker against the certainty of the Books of Moses, (to be writ by Moses ) or whether Hermes was the Author, &c.
• And divers suggestions, that some parts of the Scriptures are false, though spoke by true Prophets; some true though spoken by false Prophets; some part spoken by the grand Impostor, some by wicked Men, some part ill applied, &c.
• All which, Are fairly Examined, and the Vanity thereof manifested, to prevent the dangerous consequence of Quakerism, as it exalteth the Spirit speaking in them, above the Spirit speaking in the holy Scriptures. See Chap. 1.
• 2.
  The great ERROUR of the Quaker concerning CHRIST. Declaring that The Blood of Christ, which cleanseth from Sin, was never seen with mortal Eye; Directly against the Scriptures. Where the subtle windings and turnings of the Quaker to escape in this case are opened, and his vanity plainly discovered. See Chap. 2.
• 3.
  The gross ERROUR of the QUAKER concerning the Resurrection of Christ, and particularly in denying that Christ hath any Body of Flesh, but the fleshly Bodies of the Saints. And plainly saying, That nothing which was Mortal, was called Christ.
• In Answer whereunto, The subtle Devices, and prodigious Evasions of the Quakers, are searched, found out, and reproved. See Chap. 3.
• 4.
  The dangerous ERRORS of the Quakers concerning the Ordinances of Christ.
• Wherein The great pride of their Spirit is plainly discovered, from the contemptuous words by which they express the Ordinance sof Christ, terming them old Clouts, rotten Rags, &c. Which great wickedness is reproved, the Ordinances of Christ faithfully maintained, and the heavenly use thereof further evinced. See Chap. 4.
• 5.
  The Light within, and the true Use thereof; as God hath endowed Mankind in general with it, in opposition to the Quakers mistakes about it.
• With An Exhortation to all Christians, to beware of the dangerous Errors of Quakerism. See Chap. 5.

The PAEDOBAPTISTS APOLOGY for the Baptized Churches: Taken out of Mr. Perkins, Diodate, and Dr. Jer. Taylor.

Treatise. 3.

• Wherein the The ten principal Arguments usually brought to defend Infant Baptism, are learnedly Answered, and the Invalidity thereof plainly demonstrated.
• Together with some particular Consideration of Dr. Hammond's Arguments from Infant Baptism, supposed to be a Rite among the Jews.
• And some Friendly Animadversions on Dr. Stillingfleet 's Digressions about Infant Baptism.

THE QUERIST EXAMINED, OR FIFTY ANTI-QUERIES.

TREATI •… • .

• W •… The chief Ground on 〈◊〉 • axter, and the Presbyterians buil •… •… actice of baptizing Infants, is proved to be very insufficient.
• Wherein It is observed from the Learned themselves, that there is no clear Scripture for Infant-Baptism.
• Nor Prime Tradition, nor famous Report, that Infants were Baptized in all Ages of the Church. ( See the Preface. ) And
• Also Seven Arguments, in answer to a Proposition written by a Learned Man of the Church of England, proving Infant Baptism to be against the Command of Christ. With an Answer to two important Questions, propounded by a Person of Quality.

TREATISE. 5.

• The Fourth Principle of Christ's Doctrine vindicated, Both from Scripture, And The best Antiquity.
• With A Defense of the Office of Messengers in the Church to be of Divine Right, as the Office of Bishops, Deacons, &c. to the end of the World.

GOSPEL SEPARATION MAINTAINED,

• By Scripture, Reason, and the Principles on which the Protestants ground their Separation from the Roman Papal Church.
• And The most important Objections against the Separation maintained by the present Baptized Churches, plainly answered, and confirmed by Testimonies, and divers Arguments.

SECTION I.

WEre it my business herein to deal with those that know not God, the poor Infidel Heathens, I should comfort myself with hopes to overcome their blindness, by comparing the Divine Oracles, with their Diabolical Divinity, or Philosophical Speculations: and thence demonstrating the excelling Purity of the Christian Law, above what can be objected against it. Nor would I fear to prevail as much by recounting the Miracles wrought in confirmation of the Christian Faith, as if I could work some Wonders presently among them; Because these things were written, that Men might believe that Jesus is the Christ: and consequently I might not fail of the Effect attending the Cause or Means, or Word of Faith; when in the Fear of God ministered or preached in his Name. Yea, I would not fear to win some, by showing the impossibility of redeeming ourselves: and then by observing that no Doctrine save that of the Holy Scripture directs us to a Savior, or one who came on purpose to redeem Mankind, by his laying down his own Life for them: neither should I doubt the persuading them to believe the Resurrection of the Dead, and the Judgment to come; by showing, 1. That the thing must needs be possible with God, who made the World; and 2. the several Instances of those mentioned in the Scripture, who rose from Death to Life, especially the Resurrection of Christ. And I would either show them, they must believe these Instances, or else believe nothing that by Report, or Writing, had been told them, these being as credible as the other.

But these are not the Men we have to deal with, a generation of Men, even of those that bear the Christian Name, are risen up to quarrel the Oracles, on which the Christian Faith hath so far a dependence, as if they prove False, Christianity cannot be True.

These kind of Men talk much of the Originals, as if nothing else would down with them but the Original Text. When yet no Man can say that that very Paper which the Apostles committed those Oracles to, in the first place, hath remained to this day; Nor was it needful, many Copies being probably more exactly drawn, and so more fit to be kept for Posterity. To say that the Apostles wrote in Parchment, what they sent to the Churches, is more than can be proved: It's certain some wrote in Paper, 2 John v. 12. yet it is rational to believe the same Matter was committed afterward to more durable Materials. My Judgment is, that it was better for the Churches, that these first Sheets should not endure long, the same Matter being now committed to Writing by many Hands throughout the whole World; for had any now these first Draughts to show, they might abuse the World, and all the Churches in the World, more than any Man can do by the Copies; as by adding or taking away at pleasure, and who could correct the Original? Were these Manuscripts in the hands of the Pope, or his Party, what Mists might they cast upon the Nations, and who could get them out of their hands to discover the Cheat? And the same may be said if these Writings were in the hands of any other Potent Party. But now the Originals being nowhere to be found, but yet a multitude of Copies, and the same translated by multitudes of Men into several Languages, by this means all are forced to be more peaceable than perhaps they are willing to be, since they have only Copies of the Sacred Oracles, and others have the like, so that they cannot pretend the Original, nor quarrel, with any credit, about their Copies. Thus hath God's Wisdom disposed better for the Church than she could have thought or desired. And it is worth observation, that scarce any one of the Churches, to whom Paul wrote (except the Galatians ) had the Original, but only certain Copies written by divers hands, as I show in the Margin: And why might not these Copyists possibly vary in some word or tittle, and yet these Sacred Writings never the worse, while the Holy Doctrine therein was not violated? Can we think, that when the Apostles preached, they had still the very self same Phrases? this were idle to imagine, and yet they had the self-same Gospel to preach in every place. I speak not this as that I approve of altering the Holy Writings, no not in the least iota; yet if casually in Transcribing or Printing there should be some failure, I do not think that by and by that Copy is to be rejected altogether, or the Authority of the Scripture therefore made null or void, that Men might set up themselves above it, some under pretence of the Church, and others pretending the Spirit, whilst they both reject the Church and Spirit, as held forth, and speaking in the Scripture.

SECT. II.

I am sorry to see Learned Men quarrelling as they do, about the Original Scriptures, (or those at least which pass under that Name) Papist against Protestant, and sometimes Papist against Papist. Thus Greg. Martin, a Rhemist, against Dr. Fulk, who yet learnedly defends both the Copies, and the English Bible which was taken our of them. How stoutly Arrias Montanus, and others with him (though of the Papacy) have defended those Copies, which agree with those that were Translated into English, against Lindanus and his Complices is well known, so that we need not concern ourselves in the Quarrel, whilst the Truth finds Defenders even among its Opposers. Nor are the Baptized Churches without Learned Men, and such as have concerned themselves in this Controversy; yet shall we not build upon their Authority, neither contemn it, knowing no Reason why their Judgment may not pass among other Learned Men. But this I declare to all the World, that I conceive it abundantly satisfactory, that the Copies of the Sacred Oracles, commonly called the Originals, have no corrupt Doctrine in them, because, after all that Envy can do, after the greatest sifting, the Objections are of small moment; as all may observe, who shall diligently read the Controversies depending in that Case, between the Learned Papists and Protestants. And besides, it is certainly impossible (in these days) for any Man whatsoever to corrupt the Greek Copies, there are so many Copies extant to discover the Cheat, and watchful Instruments on all sides, that he that should attempt it, would be sure to meet with no small correction for such bold folly; and we have no reason to doubt but there was as careful Watchmen in the Christian Profession in this behalf, in the first Ages of the Church, as can now be found: And the Apostles themselves lived till there were innumerable Copies of the Sacred Scripture, so that all Churches were furnished with helps that way (in all probability) to discover any Falsifications, if any were made in the Holy Writings: But it should seem that none were so hardy to attempt it in the Apostles Times, only some there were, that by wresting those Epistles of Holy Paul, endeavored thereby the destruction of themselves. This Peter gives notice of. And had any denied or corrupted the Writings themselves, we should as well have heard of it as of the other. We therefore conclude, that such hath been the Providence of God, that Men could not corrupt those Holy Writings which he had ordained for the Generations to come; neither can all the Art of Evil Men rase out, or foist into the Greek Copies, so much as one Sentence, but either Friend or Foe would soon detect them. Of the same consideration is the Hebrew Text; and beside that, the Jews have such a jealous Eye in that case, as some have observed, that it's impossible to corrupt the Sacred Scriptures of the Old Testament, since it became God's Providence so wisely to provide for the contrary; so that we have ground to believe, that no material change hath befallen the Scripture since the Writing thereof to this day.

SECT. III.

The next Quarrel lieth against our English Translation of the Scriptures, which the Papists do account False and Heretical, &c. A great Noise we have about this by Greg. Martin; but I think it's sufficiently stilled by his Antagonist Dr. Fulk, to which I refer my Reader; and yet because every Man cannot read that Disputation, we shall here briefly show the vanity of this Objection, as to the great Dogmatical part of our Bible in the English Tongue, by an Appeal to their own English Translation of the Rhemists; though it is certain our Translation is nearer the Greek Copy than theirs, as appears by Montanus, who though a Papist, yet he leaves their Vulgar Latin (out of which the Rhemists translated) in many hundreds of places I suppose (though I have not Computed them, and translates from the Greek as we do) I will set down two Instances instead of the rest: For Example only; in Matth. 3. 2. in favor of your penal satisfaction for Sin, you read from your Vulgata, Do Penance, Poenitentiam agere; yet Montanus translates from the Greek, Poenitemini, Repent. Again, you read in Heb. 13. 16. Promeretur, as if we merit God by good Works; but Montanus from the Greek reads Bene placet, Well pleased; as it is also in our English Translation. And thus is our English Bible defended by a learned and judicious Papist, against those who Carp at it; yea, against their Vulgar Latin (at least in very many Passages) and English Translation also. And yet surely, when all is said on both sides, that may fairly be said, a little Charity would put an end to these needless Cavils about the English Translation of the Holy Scripture. For it cannot be denied, but Translations are so much the more Excellent, as by how much the Translator was more Able and Honest than others; and it would better become Men to help one another, than to lie Carping at one another, as the manner of some is.

It must needs be a great Breach of Christian Charity to think, that those who have Translated the Scriptures into our Mother Tongue, would purposely give us a false Interpretation of any word, if they in their Conscience knew it to be so. Would they be so foolish thus to abuse their Country, and expose their Credit as Scholars, their Country with themselves, to the peril of Eternal Damnation, and all this only about the true English of an Hebrew, or Greek phrase. He that shall say this of Men, Learned beyond exception, for such a Work (as it is known our Translators were) that they willfully, or of set purpose, did Translate falsely (as that is the usual Charge of the Rhemists against their Opposites) what doth he else, but give notice that no Man give credit to him, in his Undertaking to give us a more perfect Translation; and it is upon the matter to expose all Conventions of Learned Men to unavoidable Suspition.

Finally, So much is the Perfection of the meanest of our Translations, that I fear no Mans growth in Christian Virtue and Knowledge, comes up to the pitch of it, why then may it not stand a Witness against those that Contemn it, and scorn to Read it? All the Apostles did not Preach the Gospel with the same excellency: All the Evangelists did not write the Gospel with the same style and exactness; And why must all Interpreters be of the self-same length and breadth, in their exactness in Translating the Gospel? I am persuaded I can find as seeming Contradictions, among the Evangelists, in penning the Divine Story, as any Man can find in the Translations which are extant; we labor to reconcile the seeming Differences in the first, why do we do not so by the latter? Would God there were as great an harmony in Doctrine and Practice, among all that own the Christian Name, as there is among the several Translations, we should soon be one Church, for they are all one Scripture.

SECT. IV.

I have been very earnestly demanded, by some of the Romish Church, How I knew our Copies and Translations of the Scriptures to be the true Word of God? I shall cut my Answer short to this importune Demand, and yet trust to make it plain to every Capacity, only by showing that the New Testament is God's Holy Oracle; for in so doing, the Law and the Prophets are confirmed, being therein alleged as the Word of God more than an hundred and twenty times, by Christ and his Holy Apostles; and once in general it is said of the Lord Jesus, That beginning at Moses and all the Prophets, he expounded to his Disciples, in all the Scriptures, the things concerning himself, Luke 24. Which is a full Evidence that the Scriptures then extant are Authentic; notwithstanding they had been Translated by the seventy two Intepreters, long before that time, so that it is needless to inquire further in that case.

And that the New Testament is God's Oracle, I prove after this manner; 1. It is either the Oracle of God, or the Oracle of Satan, or Man's Devices. But it is not Satan's Oracle, nor Man's Devices; Ergo, it is God's Oracle. The Major is evident of itself. And Satan's Oracle it is not, because it teacheth all manner of Virtue and Holy Living; nor can any Iniquity or Impiety be shown to be the Design thereof, for it doth constantly reprove all Implety and Iniquity; and who so loveth these Testimonies, and conforms to their Documents, doth hate the Devil above all things. And again, all the workers of Iniquity, and such as love Debauchery, do fly from the Light of the Sacred Writings, having no greater torment in this World, than to be brought to their powerful Evidence against their Impieties, as blessed Experience doth abundantly testify; so that he must have a brazen Forehead that dare contradict it. And that they are not Men's Devices is clear;

1. Because they do not only agree to the Principles of Morality, and human Virtue, in the highest degrees thereof, but do also heighten their Zeal to Virtue, and enlighten their Understandings in things more excellent, than Principles of a Common Justice, as appears undeniably by a Comparison between those who are actuated by them, and those that are ignorant of them.

2. What is contained in these Writings of the New Testament, as Matter of Fact, are no Devised Fables, because the very Adversaries of the Gospel are forced to acknowledge such things were done; and so apparent was the Life, Death, and Miracles of Jesus, (on which the whole Testimony depends) that Josephus, the Jewish Historiagrapher, who lived about these Times, cannot dissemble it, but is forced to confess it, and to say it was scarce lawful to call our Lord Christ a Man, because of the admirable Works which he did.

3. The Sanctity of the Precepts have not a mere human Stamp, they having no tendency to exalt any but the Lord only; and lie so thwart to the human Will, and worldly Interest, as nothing more; now had corrupt Man had the forming of these Laws, its apparent by the Laws they daily make, that he would have consulted his own Honor and Interest in the making of them.

4. Neither do the Promises contained in the New Testament, savor of Man's Device, being of such sublimity, as hath not entered into the Heart of Man to conceive, especially that of the Resurrection of the Body, and the Glory that shall follow, which we see those that leave these Oracles contemn as a Fable, or else make the beatitude they look for, to stand in Carnal Delights, as the Mohammedans.

5. Nor are the Threatenings or Judgments against wicked Men, thereby given forth like Men's Imaginations, being a perpetual Torment in everlasting Fire, which is a thing beyond the reach of Man's Conceit how it should be; and therefore derided by those that follow their human Light only, as a thing incredible.

6. If this Book of the New Testament be Fabulous, or Men's Devices, than no Book whatsoever can escape the like Censure. No History can have so much as Human Credit: all are lies, if this be not true; seeing upon the same grounds any Man questions this to be a true Record of the Will and Testament of the Lord Christ, all Monuments of Antiquity, Records, Wills, Charters, Donations, Histories, Precepts of Philosophy, and whatsoever is by Writing transmitted to us from the Ages before us, must undergo the same Censure. And then as the first would turn Christianity out of the World, the latter sends away Humanity after it. But if otherwise we will not part with the latter, let us like Men consider, that God hath been as careful over Men in things Religious as Civil; and that it is by his Providence that these Divine Records have out-lived the malice of many wicked Generations who have sought their Destruction, as much as Herod sought the life of Christ himself. This way went the Famous Augustine, affirming, That by the disposing of Divine Providence, the Scripture hath gotten the most excellent Authority of any other Books.

7. Let the Accomplishment of the wonderful Prophecies of Christ, contained in the New Testament, convince a Jew as well as a Turk, and much more Men pretending to love Christ, that these Records are Holy: The Unbelieving Jews have had occasion to bewail the Desolation of their City and Nation, as Christ with Tears foreshowed them, Luke 19: 42, 43, 44. and by this let all Men learn to beware how they question the verity of the Residue.

8. Bellarmine himself is compelled to allow the Scriptures own Evidence to be of great Authority to prove it the Word of God, Testes est ipsa Scriptura, as he is quoted by Dr. Willit. This we call God's own Witness, putting his name to these Holy Sayings, that we might have sure confidence. Thus Augustine; God having spoken what he held convenient, first by the Prophets, then by himself, [meaning the Lord Christ] afterward by his Apostles made that to be Scripture also (which we call Canonical) of the most excellent Authority, on which we rely in things which befall our Understanding.

9. Nor shall we baulk the Testimony, in which the Romanists suppose they have the clearest Interest, viz. the Church of Christ, by whom God hath transmitted these Writings ( as God's Oracles ) to us. But then, will they, nill they, this Church is the Baptized Church; for unto them was committed the Oracles whereof we speak, as the Direction or Inscription of divers of the Holy Epistles do clearly show: Nor can they deny it, or prove the contrary; and of these first Churches, Who saw Christ, and were his Record-bearers? We ought to interpret (saith Gerson ) that saying of Augustine, I would not believe the Scripture, unless the Authority of the Church did move me. As for those Churches which succeeded in the Ages following, wherein presently great Divisions happened; these are a far lower Evidence from whence to fetch the Certainty or Authority of these Sacred Books; not much stronger than the Evidence of the present Christians, being proper, neither to this or that Party of them, who still retained the Scriptures as they were delivered; anymore than if the Greek Church at this day should arrogate that Prerogative; or the Roman-Papal Church, who would wrest it from all professing Christianity, to themselves only; whereas in truth, all that acknowledge the Scriptures, and profess to own that way of Christianity at first delivered, may claim this privilege with as good Reason as the Papists: However the most pure Churches, have the fairest plea in this behalf; and who they are, will I trust, appear in some good measure in the following Treatises. And thus much at present (for we shall have occasion, in our Defense of Christianity, to speak further) to this Question, How we know the Scriptures to be the Word of God?

SECT. V.

It hath likewise been demanded, by those of the Church of Rome, How I knew precisely what was the Word of God? But we are so far from defining the precise number of the Books of Holy Scripture, that we know they are not all come to our hands, 1 Cor. 5. 9. Phil. 3. 1. Colos. 4. 16. nor to the hands of others that we can hear of. Neither can I understand, what profit accrues to the Church, by rejecting so many Books as Apocryphal, whilst yet they are allowed to be read in the Church as Holy Writings; Nevertheless, it must be granted, that the Books commonly called Apocrypha, have been doubted very much, some or all of them, by one or other of great note in the Churches, yea, in the time of Augustine, and by Augustine himself: The Maccabees was not received into the Canon of Scripture, though esteemed by some as Canonical.

In Eusebius, lib. 4. c. 25. we have an account of the Books of the Old Testament; received by the Church in those days, which was given by one in the second Century; his words are these, I compiled in order the Books of the Old Testament, such as were well known, and sent them unto you, whose names are these;

The five Books of Moses, Genesis, Exodus, Leviticus, Numeri, Deuteronomium. Then Jesus Nave, meaning Joshua. The Judges. The Book of Ruth. Four Books of Kings. Two of Chronicles. The Psalms of David. The Proverbs of Solomon. The Book of Wisdom. Ecclesiastes. The Canticles. Job. Isaiah and Jeremiah the Prophets. One Book of the twelve Prophets. Daniel. Ezekiel. Esdras.

Again in Euseb. lib. 3. c. 22. we have this account of the Books of the New Testament. In the first place, (saith he) the Four-fold Writings of the Evangelists. Next the Acts of the Apostles. Then the Epistles of Paul are to be added. After these the first of John, and that of Peter, which is Authentic. Lastly, If you please, the Revelation of John. The Epistle of James. The Epistle of Jude. The later of Peter. The second and third of John.

Cyril of Jerusalem reckons the Divine Scripture of the Old Testament but 22 Books. Epiphanius is of the same mind, yet adds the Book of Wisdom, and Jesus the Son of Syrick, but does not say that they were kept in the Ark as the 22 Books of the Law and Prophets were.

So that we see the Ancient Christians were not exactly of a mind in the precise Number and Order of the Books of the Holy Scripture, though they had the advantage of Times above us abundantly.

We conclude therefore, that it is more safe to make a Religious Use of all these Books called Apocryphal, than rashly to censure or condemn any of them: Howbeit, nothing from hence accrues, that I know, to the advantage of the Romanists; yea rather they seem to make advantage of Men's rash Speeches against those Pious Books, wherein are many excellent Precepts of Virtue, and Examples of Faith and Love to God, and to Religion.

The faithful Demonstration whereof, as it concerns Christian Men in the naked Simplicity and ancient Purity thereof, is the great Design of this short Introduction, as well as of the Book itself; to which having thus brought the Readers, I commit them to the Grace and Blessing of God, in their impartial and serious perusal.

SECT. I. Showing briefly certain great and mischievous Obstructions to the Christian Religion.

AS it is certain we now stand a very great distance from the Primitive Times of Christianity, as well as from the Country where it was first planted, and its Foundation laid in the holy Doctrine, Miracles, and Sufferings of the Messiah, the Author thereof, called The Apostle, and High Priest of our Profession, Christ Jesus. So there hath intervened many dreadful Occurrences to render that glorious Profession either suspicious in respect of its Verity, or but of mean consideration in point of Excellency; partly through the prodigious impiety and immorality of many, who have assumed the Christian Name; and partly through the monstrous Alterations, and contradictions in Doctrine and Manners, and the Implacable and Sanguinary Feuds and Animosities, which have fallen out among the Professors of Christianity, to the great Scandal of the Jews, and other Nations, as well as to the unspeakable prejudice of many Lovers of Christianity. Amongst those who have thus injured this holy Calling of Christianity, the Papists are not the least Culpable, but very deeply Criminal. To say nothing here of their Sanguinary Practices, notorious throughout the World, it shall not be amiss to recount one only Instance (instead of a multitude) of their imprudent and mischievous Obstructions of the Advancement of Christ's Interest, among the poor Jews in Hungary, October 22. 1650. where a great Council of the Jews were met, to search the Scriptures concerning the Messiah, whether he was already come (as saith my Author): when and and where after seven Days debate, about the time and manner of his Coming and Person; not a few arguing the possibility of Jesus being He, chiefly from his Miracles, and the grievous Desolation and Captivity of their Nation, since his Crucifixion (not to be paralleled with former Presidents) and the Lord's not Answering their Prayers as he was wont to do. Hereupon the Popes Deputies were called in, viz. Two Jesuits, two Franciscans, and two Augustine Friers, to give an account, That if the Messiah be come, and if Jesus be He, what Rules and Orders had he left for his Followers to walk by?

These Popish Companions being admitted, forgot the Cause of Christ, and spake not a word for him, or it; but at the first on-set, began to solicit them to become Proselytes to their holy Catholic Church, (as they call that of Rome ) whose Rules and Government, said they, are the only Institutions of Christ, whose Vicar the Pope is, &c. And thence descended to Particulars, asserting the Bodily Presence in the Sacrament, the Invocation of Saints, and in particular of the Virgin, who could procure anything of her Son; the Use of the holy Cross; the religious Use of Holy-days. As soon as they heard these things, the Assembly broke up in great Tumult, and loud Screeks, crying out, No Christ, no Woman God, no Images; many rent their Clothes, and cast dust on their Heads, and cried, Blasphemy, Blasphemy. (And thus were these poor Jews hardened, instead of being Converted by those Popish Vanities). This Story (as my Author truly saith) is worthy to be written in all Annals and Languages of Christendom, to the eternal Infamy of Papists and their Cause.

By this sad Instance we may see, with what Jealousies poor enquiring Souls are as it were round begirt, and put to their Wits-end, by those dismal Occurrences, scarce knowing what to think of this most Innocent and Venerable Profession. To dispel which Clouds, and dissipate that Smoke, which the Devil hath •… ised to darken the Sun and the Air, and to dim the Eyes of Men, lest the Light of the Glorious Gospel should shine upon them, I conceive it needful in our entrance here, to sh •… the Cert •… ty 〈◊〉 •… cy of that Religion, which we i •… (God willing) to describe according to its Native Purity, and 〈…〉 it in such Branches, as are most opposed by the Errors of the Times wherein we live.

And because in an undertaking of this Weight, and common Concern to all that love the Lord Jesus, it is not good to go alone, and not finding any that have more pithily and briefly, set forth the Certainty and Excellency of Christianity, than that Learned and Moderate Man, Mr. Hugo Grotius; I shall therefore do little more herein, than present the Reader with what he hath calculated, and by sundry Authorities confirmed. And since the Christian Religion depends mainly upon the Life, Death, and Resurrection of the Lord Christ, we shall (with our Author) begin our Discourses there, where our Savior began the Days of his Pilgrimage, for the Salvation of Mankind.

SECT. II. That it is certain Jesus once lived upon the Earth.

SO uncontroulably evident is this, that Jesus the Lord of Christians, once lived upon the Earth, and that in the Land of Israel, according to the Prophecies that went before of him; that we hear not of any sort of Adversaries to Christianity that deny it, but rather grant it by deriding his Humility, or that Abject Estate wherein it pleased his Majesty to appear among Men. The Turks do not only acknowledge that such a Person there was, but they speak very Honourably of him, as being a Prophet of the Lord, and do greatly abhor the Jews for Crucifying so Holy a Man. And Josephus, a modest and eminent Writer of the Jews, who lived much about the time of the Passion of our Lord, left to Posterity a very remarkable Testimony of the Life and Death of Jesus. His words are these:

At that time there was one Jesus, who was called of the Nations, the Prophet of Truth. A Man goodly to behold, having a reverend Countenance, his Stature somewhat Tall, his Hair after the color of the ripe Hazel-Nut, from his Ears somewhat crisped, parting itself in the midst of his Head, and waving with the Wind, after the manner of the Nazarites: His Face without wrinkle, mixed with moderate Red: His Beard somewhat copious, tender, and divided at the Chin: His Eyes gray, various and clear. He was in Rebuke severe, in Instruction wonderful; Merry with Gravity. He sometimes Wept, but was never seen to Laugh; in Talk full of Understanding, sparing and modest; thus far Lentilus. It is true, none of the Evangelists have given any description of the Stature, or Features of Holy Jesus, probably he might advise them the contrary; lest when he came to be wor •… pped throughout many Nations, Men should erect Images to him, or basely counterfeit his Similitude, and give that Honor to the works of their own Hands, which is only due to him; who as he once lived, and was •… wn in Person both to Jews and Gentiles, so all Nations shall see him, and wail because of him; for though he was dead, yet now liveth for evermore.

SECT. III. That Christ was put to an Ignominious Death.

THis also is no uncertain Report, but a Truth famously known. The memory whereof was so fresh among the Infidels for many Years after, as that the Queen, Mother to Constantine the Great, hearing of her Sons Conversion to Christianity, sent him her Letter, wherein she laid great Folly upon him, for that he would put Confidence in such a Man, as suffered himself to be Nailed to a Cross of Wood. And the Turks to this Day, as well as the Jews, do frequently upbraid the Christians by their Crucified God: Though as God he never died, nor could die; however the Philosopher did conceive the matter, when he cried out, upon occasion of that dreadful Darkness which covered the Earth at his Crucifiction: The unknown God suffers, by reason of whom the whole World is darkened and shaken.

SECT. IV. Understanding Men worship Christ after his Death because of his Miracles, they were so Great and Indubitate.

AS Nicodemus was convinced (as well as many among the Pharisees, John 3. 2. John 12. 42.) that Jesus was a Teacher sent from God, because no Man could do the Miracles which he did, except God were with him; even so these Living Works which he wrought, had the same powerful Influence upon, not the meanest of the People only, but also upon divers Persons of Eminency for Learning and Judgment. Such were Sergius Paulus, Governor of Cyprus, Acts 13. 12. Dionysius, the Areopagite, Acts 17. 34. Polycarpus, who died for his Witness to Christianity, An. 169. Justin Martyr, who wrote for the same, An. 142. Irenaeus, who was famous in Christian Knowledge, An. 180. Athenagorus, who Flourished, 180. Origin, 208. Tertullian, about the same time. Clemens Alexandrinus, and many more, who being Men of such Excellent Parts, why they should devote themselves to the Worship of a Man, put to a reproachful Death, and hated by his own Nation, even to that Day; especially being almost all bred up in other Religions, which we find to be so powerful a tie upon the Conscience, that it must be some extraordinary Motive that draws off from that. Nor were these Men allured to Christianity by any temptation either of Honor, or Profit; It being then rather a Shame than Credit among Men, and the ready way to Ruin in outwards, to profess that Name. There can in reason no Account be given, but only this: That by diligent Inquisition, such as becomes Prudent Men, in a Business of the greatest Concernment, they had found the same was true, and verified by sufficient Witnesses, which was spread abroad of his Miraculous Works; as of the Sick healed by a word only of his Mouth, and by the touch of his Garment, and openly in grievous and inveterate Diseases: Of sight restored to the Man that was born Blind, and the Fig-tree made fruitless forever, by the word of his Mouth; and by the same, the boisterous Winds and Waves of the Sea to be stilled. Of the Loaves multiplied more than once, to Feed many thousands, who were Witnesses thereof: Of Water turned into Wine; and the Men raised again to Life; with many more of the same nature, legible throughout the sacred Writings of the New Testament. And this fame sprung from so certain and undoubted an Original, that as the Hebrews in their Talmud openly confess, Celsus, that Adversary to Christ, and Julian the Apostate, when they wrote against the Christians, had not the boldness to deny that some Miracles were wrought by the Hand of Christ.

SECT. V.

That these Works were not done by natural force, which worketh by Instrumental Causes. For as they are called Miracles, so it is certain that by the force of Nature, it is impossible by a word of the Mouth only, or touch of the Hand, grievous Diseases should be cured, and that upon the sudden; And that as well when the Patient was absent as present, Luke 7. 10. Again, If these Works might have been in whole, or in part, referred to Natural Efficacy, it may justly be presumed, that some of those that were professed Enemies to Christ himself living, and no less Enemies to his Gospel which he left behind him, would have told us so long since, and have demonstrated the same, either by doing the like, or showing how without a Miracle those things might be done.

Nor were those Miracles Impostures; Or things done in appearance only: Because most of the Works were done among the People, and in the view of many Learned Men among the People, such as had Wit enough and Malice enough, to observe all the Actions of Christ with curiosity. Nor did they bring anything of that nature against him, when they Arraigned him before the Judgment-Seat, and would have been glad of such Articles, to have rendered him more Obnoxious to their Revenge.

And besides, the like Works were often repeated, and the Effects not Momentanous but Permanent. These things weighed, it clearly follows (which the Jews also confess) these Works proceeded from some Spirit, either Good, or Evil. They said (through Malice) against Reason and their own Experience, that these Works (at least his casting out unclean Spirits) was done by Beelzebub the Prince of Devils, blaspheming the Power of God, by which these things were wrought.

SECT. VI. Christ's Miracles were not from an Evil Spirit.

THat Rational Answer which our Savior gave to those that envied his Mighty Power; That Satan doth not cast out Satan, for then his Kingdom must (forthwith) come to naught; doth clearly acquit his Works from such impious Imputations, which yet are further cleared. Because the the Doctrine of Christ, for Confirmation whereof the Works were done, Heb. 2. 3, 4. is the greatest overthrow of Evil Spirits, whom it forbids us to worship; under the severest Penalties, even that of Eternal Death, and draws us away from all Pollutions, wherewith the Evil Spirits are delighted. As is abundantly shown by Aug. De Civitate Dei, Lib. 8. & 9. In the account he there gives of the most obscene and abominable Sacrifices and Services, which were offered by the Heathens to Bacchus, and Priapis. And by blessed Experience we see, where once that Doctrine of Christianity, is received in the Love and Power of it, the worship of Devils and Magic Arts, do forthwith vanish; and the one True God is served with detestation of the Devils, whose power and force was broken by the coming of Christ. As Porphiry ( a subtle and bitter Enemy to Christianity ) himself acknowledgeth: That Jesus his Ascension to Heaven, caused the public service of the God's [ that is the Daemons] to cease. Neither is it Credible, that any Evil Spirit would be so imprudent to effect such things, and that very often, whereby no Honor, or Profit, could redound to himself, ( nor loss but gain to Mankind, which we know they labor to obstruct in all they may ) but on the contrary, great incommodity and disgrace must thereupon accrue to him. But grant that the Devil should play the fool for once, as ofttimes he doth, in taking ways to obstruct, which yet turns to the furtherance of Christian Virtue; yet it no way becomes the Wisdom, and Goodness of God, to permit the Infernal Spirits to deceive Men, in whom was no guile, or design of Evil, and who were devoted to his Fear and Service; such as were the first Disciples of Christ, as both the unblamableness of their Conversation, and the many Calamities endured by them for Conscience sake, in attesting what the Word of God did plainly hold forth, do evidently declare.

SECT. VII. If the Works of Christ proceeded from a Good Spirit, then from God.

IF yet it should be said, that the Miraculous Works of Christ proceeded from a Good Spirit, yet inferior to God: this is to acknowledge that they pleased God, and pertained to the Honor of God, because the Good Spirits do nothing but what is acceptable in the sight of God; nor do they these things without Authority from God, and to his Glory only. Though it's evident, some of these Works do plainly point at God the Author of them, as the restoring of sundry dead Men to Life again. And we know that God neither doth Miracles, nor suffers them to be done without Cause; for this is the part of a wise Law-maker, not to recede from his own Laws ( which in respect of God, is his common way of Providence, and not by Miracles ) without some Cause, and that of moment.

Now there can be no other Reason given why these things were done, beside that alleged by Christ, the bearing Witness to his Doctrine; which being now to take place of Moses 's Law, so as in many things to put a period to the Obligation thereof; as also to be published throughout the World, to alter the State of Religion every-where, it was requisite the same should be so approved from Heaven: Neither could any of the beholders of these Miracles (among whom were many of a very Pious disposition) conceive in their Minds any other Reason thereof, than to confirm the Doctrine of Jesus. And upon this Ground, very many of the Jews that lived about the times of Jesus, even they that could not be induced to omit any part of Moses Law (the Nazarites and Ebonites ) did nevertheless honor Jesus as a Master sent from Heaven.

SECT. VIII. The Miracle of the Resurrection of greatest Weight, and confirmed by sufficient Witnesses.

AS from the Miracles wrought by Christ in his Life-time, so we argue from the greatest of Miracles after his Cross, Death, and Burial; namely his Resurrection, and return to Life again. For this, not only as true, but as the principal foundation of their Faith, the Christians of all Times and Places ( that are worthy that Appellation ) build upon, as that which giveth Life to the whole of Christianity; which had been impossible, had not the first Teachers of Christian Faith certainly persuaded their Auditors, that the thing was so done. Neither could they have persuaded Men endued with Judgment, unless they did affirm themselves Eye-Witnesses, without which Affirmation, no Man, though of mean understanding, would have given credit to them, the thing being so like to things Incredible in the wisdom of Man; and especially for that they must purchase their Belief so dearly, at the cost of the greatest danger and persecution.

That this was affirmed by them with great constancy, even their own Books, and the Writings of other Men do show; yea, 'tis in their Books, they appealed to the testimony of five hundred Witnesses at once, 1 Cor. 15. 9. It is not a custom of Liars, in matters of Fact, to appeal to Witnesses so many; nor can it be that so many should conspire to bring in an Evidence, in such a case, contrary to what they knew to be the Truth. Had there been no other Witnesses but those first most famous Propagators of the Christian Doctrine, their Testimony had been sufficient; especially considering that these Witnesses all endured intolerable Ignominy, and other Afflictions, and most of them Death itself, for attesting in the case of Christ's Resurrection; not what they had by report from others, but what their Eyes beheld, and their Hands had touched, even the Sacred Body of the Lord Jesus being alive, and eating, drinking, and discoursing with them, forty days after he was risen from the dead: So that either this Testimony is most true, or else they must tell a willful Lye; which in their Conscience and certain Knowledge they must know to be false, and that with the danger of death for so doing. Now this being utterly incredible, that so many Men, and such Men as could not be charged with impiety, should be so mad as to destroy themselves for nothing; it follows that the Resurrection of Christ is as certain and uncontrollable as anything whatsoever can be known by any Men, in the most certain way of knowing anything knowable by Man: and if the Evidence given in this case be rejected, there is nothing to be believed which Men report to others, upon the best knowledge of Sight, Hearing, and Touching, that Man is capable to exercise. I conclude then, that the certainty of Christ's Resurrection is to be accounted (even from rational demonstration) among things which are most certain, which are recommended to us at any distance from our reach and sight; or else all things offered to our Urderstanding must be accounted false or uncertain.

And what we have spoken of those first Witnesses, the same is also true of Paul, who declared openly, that he had seen Christ reigning now in Heaven, 1 Cor. 15. 9. 2 Cor. 12. 4. Acts 22. 3. Yet wanted he none of the Jewish Learning, nor was he out of hope of Honors, if he had gone forward in his Fathers steps. But on the contrary part, he could expect nothing but hatred of his Kindred, travels over all the World, Difficult, Perilous, and Laborious, and last of all Death and Infamy.

SECT. IX. The possibility of Christ's Resurrection; and that being gained as undoubtedly true, Christ's Doctrine is evidenced, and Christianity established.

SUrely no Man can fairly deny credence to the Testimonies recited, unless he shall suppose the Resurrection of Christ to be like things which imply a contradiction, impossible to be done: which cannot be said in our case. It might indeed, if one should affirm the same Man alive and dead at the same time; But that a Dead Man should be restored to Life, by his efficacy, who at first gave Life to Man; why this should be counted impossible, there is no cause, nor have wise Men believed it impossible: For Plato hath written the same of Er the Armenian, Heraclides Ponticus of a certain Woman, Herodotus of Aristaeus, Plutarch of another; which whether true or false, show that Learned Men have thought a Resurrection no impossible thing. Neither can any Man that believes there is a God, that he made the World, and is Omnipotent, with any show of reason question the Resurrection as a thing impossible: for it must needs be every whit as easy (yea far more) to raise a Dead Man to Life, than to make the first Man, yea the whole World of Nothing.

Now if it be neither impossible for Christ to have returned to Life, and evidenced by sufficient Testimony, (wherewith the Jewish Master Bechai being convinced, acknowledged the truth thereof) and the same Christ, as both his own Followers and other Men confess, published a new Doctrine as by Divine Authority; it truly follows that the Doctrine is true, because it cannot consist, neither with the Wisdom or Justice of God, in so excellent a way to honor him who had been guilty of falsehood in so great a matter, especially when he himself, before his Death, foretold his Disciples of his Death, and the kind of Death; and his Resurrection also, adding these things should come to pass for the confirmation of his Doctrine. And thus is the Christian Religion confirmed for a most sure and undoubted verity, above and beyond what can be pretended for Mahumetism, Judaism, (as now maintained by the Jews) or any other Religion whatsoever held in opposition thereunto.

SECT. X. The Christian Religion excels all other Religions in the World.

THe former Arguments are drawn from Matter of Fact, let us now come to those that proceed from the nature of the Doctrine. Surely either all the Worship of God is wholly to be rejected, (which he will never agree to, who believes there is a God, and such a God as hath care of the World; and who considers Man, endued both with excellent Understanding, and with Power to choose moral Good and Evil; and therefore having in himself Matter, as of Reward, so of Punishment likewise:) or else this Religion is to be admitted, not only for the evidence of Fact, whereof we have spoken, but also for the things intrinsical, and of the very nature of the Religion itself.

Seeing no other Religion in any other Nation or Age can be produced, either more excellent in Reward, or more perfect in Precepts; or for the manner whereby it was commanded to be spread, more admirable: Or which is of greatest moment, the excellency of the High Priest, Sacrifice and Altar, pertaining to Christianity, as that by which the same is consecrated, ratified, and confirmed.

To begin with the High Priest of this Holy Profession, Christ Jesus, who greatly excels Aaron and the Priests descending from him, in respect of his Personal Excellency, being immaculate or sinless, which is not so much as pretended by any of the Priestly Tribe of Israel. For the Law maketh Men High Priests which have infirmity: but the Word of the Oath, which was since the Law, maketh the Son who is consecrated for evermore. They were sinful Men, and therefore did offer first for their own Sins, and then for the Sins of the People, and were not suffered to continue by reason of death. Our High Priest hath abolished Death, liveth ever, hath an unchangeable Priesthood, Heb. 7. 24. Made a Priest with an Oath, by him that swore and will not repent, Thou art a Priest forever, &c. By so much was Jesus a Surety of a better Testament than that of the Law, as that the one is fading, and the other permanent: He is not a Minister of the Tabernacle pitched by Man, but that which the Lord pitched, being set on the right Hand of the Throne of the Majesty in the Heavens, Heb. 8. 12. This is the Priest of the New Testament, Jesus the Son of God, Heb. 3. 14. On this ground his Followers are encouraged in their Profession, because he is able to save to the uttermost.

Now what can be said by any Nation, Tongue, or People, since the Creation? Did any such Priest arise among the Nations? Sure it is not pretended; but the contrary is granted by consent of all Nations, by the continual interruption of their Sacrifices, by Death and other Changes. The Jews themselves pretend not that any but the Messiah can be such a Priest. It is reported of Rabbi Nathan, that being desired to expound the Scripture, Isa. 52. 3, 4, 5. He was wounded for our Transgressions, &c. Turning to the Hebrew Text, he answered, That the Prophet spake of the Messiah; and further said, That the Spirit of the Messiah was present with God at the fall of Adam and Eve, and in mercy stooped down to Man's Misery, and undertook to bear Man's Infirmity; and thereby made Reconciliation with God, and defended Man from Wrath, otherwise the World could have had no longer continuance, in regard God's Justice could not otherwise have been satisfied. Forasmuch then as the Jews themselves confess the Messiah only to be the Repairer of Mankind, by stooping down to Man's Misery, and undertaking to bear Man's Infirmity, and that without this the World could not continue; It must needs follow that their High Priesthood is inferior to the High Priesthood of Christianity, upon this supposition, (which is not hard to prove) that Jesus is the Christ. And consequently that our Religion is more excellent than any other Religion whatsoever, in this respect.

SECT. XI. Of the Sacrifice and Altar pertaining to Christianity.

THe Lord Christ being acknowledged the most excellent High Priest, the excellency of his Sacrifice cannot be denied; It being his own most blessed Body, which he freely offered, through the Eternal Spirit (or by virtue of his Divinity) without spot to God for the Sin of Mankind; it is therefore called the Sacrifice of himself, Heb. 9. 26. And of that perpetual Virtue, as that it needs not daily to be offered, (as all other Sacrifices must be repeated) because by one Offering it perfecteth what concerns the necessity of Man; and is to God an Offering of a sweet-smelling savor, Ephes. 5. 2. And doth therefore excel all the Offerings and Sacrifices which were offered by the Law, which stood in Meats, Drinks, the Blood and Flesh of Bulls, Goats, &c. which God hath now rejected, as having no pleasure therein: For how is it possible that such Sacrifices should cleanse the Sin-defiled Consciences of Men? And though many of the Gentiles did sacrifice Human Flesh unto their false Deities, yet these were polluted Sacrifices, being sinful Flesh, as well as for other Causes, and therefore could not purge others from Sin.

Of the Christian Altar the same consideration is to be had: for since the Altar sanctifies the Gift, it can be nothing inferior to himself, that is, the Lord Jesus. Though he was pleased to offer his own Body upon the Cross, which Men had prepared for him, and set in an unclean place: But the Altar whereon the Christian Sacrifices are accepted, is said to be before the Throne of God, Rev. 8. 3. where the High Priest himself entered to present his Sacrifice; and so to appear in the presence of God for us. And this is that whereof Christians have right to eat, by Faith, feeding daily upon the Flesh of Christ, which is Meat indeed, and the Blood of Christ, which is Drink indeed. And thus from the excellency of Christ's Sacrifice, and Altar, we infer the Excellency of Christianity itself.

SECT. XII. Of the Excellent Reward annexed to the Christian Religion.

NOw concerning the Reward, that is the end proposed to Man, because that (as we use to say) is the first in intention, though last in execution; Moses in the Institutes of Judaic Religion, if we regard (only) the express Covenants of the Law, promised nothing above the good things of this Life, a fruitful Land, and plentiful Store, victory over Enemies, long and healthful Age, and hopeful Posterity. What is beyond these, is veiled under Shadows; or to be collected by wise and difficult Ratiocination; [ Which mysterious Discourses, though they were very much unveiled by the Prophets, which that People was blessed with abundantly by God, who cared as well for their Eternal as their Temporal Happiness. ] Yet those that attended only on the Pentateuch, as the Sadducees, renounced all hope of good things to be attained after this Life. Among the Grecians, who received their Learning from the hands of the Chaldeans and Egyptians, they that conceived any hope of another Life, after the end of this, spake of it with much hesitancy; as appears in the Dissertations of Socrates, in the Writings of Tully, Seneca, and others: and when they sought Arguments for it, they found very little certainty; for what they alleadg, most of it holds no better for Man than Beasts. This being observed by some others, it is not much to be admired, if they devised a transmigration of Souls, from Men into Beasts, from Beasts into Men. And this again being built on no certain Testimonies or Arguments, and yet it being clear that some end was proposed to Man, others were inclined to say, that Virtue is Reward to itself, and a wise Man is happy enough when he is tormented in the Bull of Phalaris. But this also, and not without cause, displeased others, who were sensible enough, that where Dangers, Incommodities, Torments, and Death are; there Felicity, especially the highest, cannot dwell, unless Men could content themselves with a sound of words without reality; and therefore these Men placed the supreme Good, and the end of Man in such things as bring pleasure to the Senses. But this Opinion too is by very many, and that by sound Arguments, refuted, as an Opinion that extinguisheth all Honesty, and degradeth Man, born and erected for higher things, into the rank of brutish Creatures, which with their down-cast looks, regard nothing but what is earthly.

In so many doubts and by-ways Mankind went astray in that Age, when Christ brought into the World the true Knowledge of the end: Not but that it was in a good measure revealed before, and understood by very many; yet not so evidently revealed, and openly set forth to all, as now it was by Christ; who, promised his Followers after this Life, a Life, not only without Death, without Pain and Trouble, but attended also with Joy unspeakable; and that not only to a part of Man, that is, his Soul, of whose hopeful felicity after this Life, was extant ( even among the Heathens ) partly by some Conjecture, and partly by Tradition: But now made as manifest concerning the Body also, with a great deal of reason; that as the Body for the Divine Law often suffers Hurts, Tortures, and Death, so it should at last be partaker of the representation, in the Glorious Resurrection. Now the Joys which are promised are not vile, as Banquets to satisfy the sensual Appetite, which the gross Jews hope for after this Life; nor the Pleasures of the Bed, which the Mohammedans promise to themselves: These are proper to this frail Life, in the modest use thereof, and by God's Ordinance a Remedy against Fornication. But the Delights of the Life to come, are perpetual vigor of Body, and more than Star-like Beauty; in the Soul perfect Understanding, even of God and his Providence, and of what now lies hid; a Will quiet, taken up with the fruition of God especially, and with the admiration and praise of him: briefly, all things better far than can be conceived, by comparison of the bust and greatest things we know in this World, because we shall be like Jesus, for we shall see him as he is, 1 Cor. 12. 1 John 3. 2.

SECT. XIII. Of the Excellency of Christian Precepts; and 1. about the Worship of God.

THe next thing wherein Christian Religion excels all other, that are, or have been, is the exceeding sanctity of Precepts, both in things pertaining to the Worship of God, and the rest. The Pagan Rites almost all the World over, as Porphiry shows at large, and the Sea-Voyages of our Times do confirm, were full of Cruelty: For in most places the custom was, to appease their God's with human Blood; a custom which neither the Grecian Learning, nor the Roman Laws took away. And their most Sacred Mysteries ( as they suppose them ) either of Ceres, or Liber Pater, were most full of all obscenity, as appeared after the Veil of their secrecy was taken away. Which Clemens Alexandrinus, and others, largely declare. Moreover, the days conscerate to the honor of their God's, were celebrated with such Spectacles, as Cato was ashamed to be present at.

Now though the Judaic Religion had in it nothing unlawful or undecent; yet to keep the People, who were prone to Idolatry, from departing from the Truth, it was encumbered with many Precepts of such things as of themselves were neither good nor evil, namely, slaying of Beasts, Circumcision, the exact Rest of the Sabbath, and the interdiction of sundry sorts of Meats. Some whereof the Mohammedans have borrowed, adding to them the prohibition of Wine.

But the Christian Religion teacheth to worship God, the purest Spirit, with Spiritual Purity, and with such Works, as of their own Nature, without any Command, are most fit to be done, John 4. 24. Rom. 12. 1. And yet containeth a few solemn Rites by command from Heaven, to commemorate the Love of God in the Gift of his Son; and for Christians to express their Unity and Communion in the Mystery of the Gospel. It commandeth not the Flesh to be Circumcised, but the Lusts of the Flesh, Rom. 2. 28, 29. Phil. 3. 3. Not to cease from all Work, but that which is unlawful, and yet to employ much time in the Worship of God. Not to offer unto God the Blood or Fat of Beasts; but if need be, to sacrifice our own Blood for a Testimony to his Truth; and to believe what we give of our Estates to the Poor, to be given to God, Matth. 6. 4. Not to abstain from certain kinds of Meats and Drinks, but to use both with that moderation, which is convenient for our Health; And somewhat by Fasting, to subdue the Body to the Soul, that it may be the better raised to things above. But the Chief part of Christian Religion is placed in a pious Confidence, whereby we being composed to faithful Obedience, rely wholly upon God, and without doubting believe his Promises; whence also Hope springs, and sincere Love, both to God and our Neighbor, so that we observe his Laws not servilely, for fear of punishment, but to please him, and to have him according to his infinite Goodness our Father and Rewarder. Moreover, we are commanded to pray, not that we may obtain Riches, or Honors, or other secular things, that have proved hurtful to those that have desired them; but first, to pray for such things as more immediately relate to the Glory of God, as that his Name may not be profaned, but hallowed or sanctified; that his Kingdom may be advanced in Righteousness, and perfected in its Glory; That his Will may be done, and not ours, but that we in all things may be subject to him. And for ourselves, we are allowed to pray for so much of this Worlds goods as Nature wants, leaving the rest to Divine Providence, not over-much caring which way God shall dispose them. But the things which lead to Eternity, those we are taught to ask with all ferventness, that is, pardon of our Sins past, the aid of the Spirit for time to come, whereby fortified against all Errors and Temptations, we may persevere in the way of Piety to the end. This is briefly the Worship of God in Christian Religion, than which certainly nothing can be devised more worthy of God.

SECT. XIV. What Christian Religion teacheth more excellently than others, respecting those that trespass against us.

OF the same Heavenly Nature are the Duties required towards our Neighbor, in the Christian Way, which herein excels all others. The Religion of Muhammad, may truly be said to be born in Arms, breaths nothing but Arms, and by Arms is propagated. So the Laconian Institutes, most commended among the Grecians, even by Apollo 's Oracle, were all directed to puissance in War, as Aristotle notes, and blames them for it. But the same Aristotle saith amiss himself, when he tells us that War is natural against Barbarians; when the contrary is true, that Nature hath constituted Amity and Society among all Men; which excellent Principle of Love and Friendship is much furthered by the Rules of Christianity. And indeed what is more unjust than for single Acts of Murder to be punished with Death; and destruction of whole Nations, as an honorable Atchievement, to be glorified with Triumphs? And yet by what other means, but by War, oftentimes openly unjust, (as themselves confess of the War of Sardinia and Cyprus ) did that so Celebrious City of Rome, rise to so great Renown? And indeed generally, as most worthy Historians have related, Robbery out of their own Bounds, most Nations accounted no Dishonor. Aristotle and Cicero, make Revenge a part of Valour. The Gladiators (or Sword-Players) mutual Slaughter, were to the Pagans delightful, among their public Plays. To expose, or suffer their Children to be devoured by wild Beasts if they were any way Deformed, was ordinary, no Law forbidding it.

The Hebrews truly had a better Law, a more holy Discipline, yet being a People of unruly Passions, some of their Infirmities were winked at, or indulged, as their eagerness against the seven Nations that had merited Extirpation; wherewith not contented, they had enlarged their hatred to all People different from themselves, the marks whereof to this Day appear in their Prayers, conceived against the Christians. But to satiate their Passion by the Law of Retaliation, to kill the Manslayer by the private hand of a Kinsman, was permitted by the Law, Deut. 19. 21.

But such is the Excellency of the Law of Christ, that it wholly forbids to return Injury, whether in word or deed, lest the Malice we reprove in others, we again approve by Imitation; it commands to do good to the Good especially, and to the Evil too after God's Example, from whose Goodness we have received Sun, Stars, Air, Showres, as common Gifts to all Mankind. Yea, so perfect is the Law of Christ, that it strikes at the root of the detestable sin of Hatred and Murder, not permiting Anger which is attended with Sin; and though Anger may be lawful, yet it is not permitted to Christians to let the Sun go down in their wrath: Nor are they permitted to pray, without an heart as ready to forgive those that trespass against them, as they desire God to be ready to forgive them. In a word, this is the Christian Law, to render to no Man evil for evil, but to overcome evil with good; to love those that hate them, pray for those that dispitefully use them and persecute them; Precepts hardly found in any Religion in the World except the Christian, being evidently of a more noble descent and higher Pitch, than the best Moralist can fathom, or attain to.

SECT. XV. Of the Excellency of the Law of Christianity above others touching Marriage.

THe conjunction of Male and Female, whereby Mankind is Propagated, is a thing most worthy the care of Laws. It is no wonder it was neglected by the Pagans, when the God's they adored, are so famous (or rather infamous) for their Whoredoms and Adulteries, to say nothing of Buggery, which they learned by the example of their false God's; into whose number was refer'd upon that score Ganymed, and afterward Antinous. The same impurity is frequent among the Mohammedans, among the Chinesis, and other Nations, it is allowed lawful; and the Greek Philosophers seem to have taken pains to impose upon a foul Thing, a fair and comely Title. Those Greeks, the most Eminent of them, having praised a community of Women, what have they else done, but turned the whole City into a common Stews. The very Animals, some of them, observe a conjugal Covenant; How much more should the divinest Creature, Man? That he might not spring out of uncertain Seed, and so the mutual affection that Nature hath kindled between the Parent, and the Children, be utterly extinguished. How almost incredibly vile the Nations were by unlawful Lusts, is set down by the Apostle, Rom. 1. who in the just judgment of God, they refusing to glorify God, were given up to vile Affections, for even the Women did change the natural use into that which is against Nature; and likewise the Men leaving the natural use of the Women, burned in their Lusts one towards another, Men with Men working that which is unseemly: all which Impurities, are so abandoned where Christianity reigneth, that these things are scarce imagined as possible to be acted; so pure and so powerful is that holy Religion, to the killing such Iniquities. The Hebrew Law, indeed, forbids all Uncleanness, but allows one Man many Wives, Deut. 17. 16, 17. and gives the Husband power to dismiss his Wife upon every cause, Deut. 24. 1, 2, 3. Which at this Day is in use among the Mohammedans, and was of old among the Greeks and Latins, with so great and odious License, that their Wives were out to Use, and lent for a time by the Laconians, and by Cato; So prodigiously foolish were their Wise-Men, and so unwholesome were the Laws under which they lived.

But the most perfect Law of Christ, pierceth to the very roots of Vices, and condemneth him that assaulted any Woman's Chastity, or deflowered her with his lustful Eyes, as guilty in the Judgment of God; who beholds the Heart of Sin desired, though not performed. And seeing all true Friendship is perpetual and indissoluble; justly hath it required that Tye to be such, that contains with the society of Affections, the communion of Bodies too; which without question doth more conduce also to the good education of Children. Hence our Savior establisheth Marriage, according to its Institution in Paradise, Mat. 9. 9. where the Lord joined one Man and one Woman together. And the Apostle, as fully directs every Man to have but one Wife, as every Woman to have but one Husband, 1 Cor. 7. Among the Pagans, some few Nations were content with single Wives; as the Germans, and Romans. This is the use of Christians, that the affection the Wife entirely bestows on her Husband, may be paid with equal Retribution; and that the Household Government may be more rightly ordered under one Guide; nor permits divers Mothers to bring in discord among the Children.

SECT. XVI. Of the Excellency of Christian Doctrine about earthly Substance, above what other Laws prescribe.

TO come to the use of such things, as are commonly called Goods. We know Thefts were permitted by some Pagan Nations, namely the Egyptians, Diod. Sic. l. 1. fiut Licurgo, as also the Spartans; and they that permitted not the like to private Persons, made it their employment in public; as the Roman Orator once said, If they did restore to everyone their own, &c.

The Hebrews indeed did not such things, yet were they permitted to take Use of Strangers, their disposition being favored by their Law that promised Riches, Lev. 26. 5. Deut. 28. to the due observer of it.

But the Christian Law, not only prohibits all kind of Injustice, and that with respect to all Persons, whether Friends, or Enemies; but also forbids us to place our study in those perishing things, Mat. 6. 24. Because our mind is not able with sufficient diligence to attend the care of two severals, that do each require the whole Man, and ofttimes distract us divers ways. And again, both in getting and keeping Riches, there is a Sollicitude, that draws with it a kind of Servitude, and Vexation, and so corrupteth the delight we hope for out of Riches. And the the things wherewith Nature is contented are but few, and to be obtained without much Labor and Expence: Nevertheless if God shall indulge us more than is necessary, we are not commanded to throw it into the Sea, as some Philosophers have unwisely done, nor to detain it without use; but to supply the needs of other Men, either by giving or lending to them that ask, Mat. 5. 42. Luke 6. 35. 1 Tim. 6. 17. as it best becomes Men who believe themselves to be Procurators and Stewards of God Almighty, their Father. For a Benefit well bestowed, is Treasure full of good Hope, and is neither subject to the violence of Thieves, nor to variety of other Accidents. Of this true and sincere Liberality, an admirable Example is left us by the Primitive Christians, when even from Macedonia and Achaia, was sent relief to Palestine, Rom. 15. 25, 26. just as if the whole World, of those professing the Name and Doctrine of Christ, were but one Family. And there is added in the Law of Christ that Caution also, that our Beneficence be not deflowered by any expectation of recompense, or glory from Men, Mat. 6. 1, 2. The Gift loseth its reward from God, if beside God it look at any other representation: Now that no man may (as the manner is) cover his Tenacity, or withholding his hand from good Works, with this pretext, a fear lest himself in old Age, overtaken with some Calamity, should have need of what he is requircd to give in Alms; our Law promiseth a special care of such as keep those Precepts, Mat. 6. 32. and to cherish their Confidence, reminds them of God's Providence, Mat. 7. 26. conspicuous in feeding wild Beasts and Cattle, and in adorning the Herbs and Flowers. Now it were an unworthy thing to disbelieve so Good, so Powerful a God, as an ill Debtor, nor to trust him longer than we hold possession of a Pledg.

SECT. XVII. Of Swearing, and other Precepts, respecting Conversation.

OTher Laws forbid Perjury, but the Christian Law requires us to abstain from all vain Protestations, and from all unnecessary Asseverations; and to be such punctual keepers of our Word, and lovers of Truth in all our Speech, that there may be no need to exact an Oath from us at all. Briefly, there can be nothing found out, in the Law of Nature, the Grecian Philosophers, or in the Sentences of the Hebrews, or other Nations, that is Excellent, concerning Modesty, and Temperance, and Goodness, and discreet Behaivour; concerning Prudence, the Office of Magistrates, honored by Christianity as God's Ordinance, Rom. 13. requiring every Soul to be subject thereto, for the Lord's sake: Of Parents and Children, Husband and Wife, Master and Servant, but especially touching Vices to be shunned, which by a fair show of Virtue, deceived most of the Greeks and Romans; namely the itching desires of Honors and Glory. Lastly, The sum of all Precepts, admirable for the solid Brevity, to love God above all things, and our Neighbors as ourselves; that is, to do to another, what we would have done unto ourselves.

Against this commendation of Christian Religion, it is wont to be objected by some, and particularly the Jews, The great difference of Opinions among Christians: whence is sprung also a multitude of Sects. But though this may better be urged to prove the Doctrine of Christ to be Good than otherwise, since Satan and wicked Men, always went about to mischief such as walk in the Truth, by stirring up Commotions and Distractions among them, whose differences alter not the Doctrine, which stands as the clearest Witness against such Discords. Yet we have another Answer ready, viz. That the same accident befalls almost all Arts whatsoever, partly through the imbecility of human Understanding, and partly because Judgment is overswayed by Affection; yet are these varieties of Opinion wont to consist within the bounds of certain Truths agreed on, whence Arguments are drawn in Disputations of the Questions. As among the Jews (who cannot boast of their Unity) the Pharisees, Sadducees, and Esseans, &c. differed as much as Christians, yet they all acknowledged one Deity, one Law, and one Law-giver; and their differences were about the Exposition of the same Law. The Heathen may not boast in this case: for according to their Nations, so were their God's; the variety of God's adored by the same Nation, as may be seen in Homer, of the Wars of Troy, in Aug. de Civitate Dei; of the state of the Romans, Goths, and Vandals. In human Arts, as the Mathematics, it is disputed, whether a Circle may be Quadrated: It is agreed on all hands, that equal parts being taken away from Equals, the remainders are equal. The like we see in Physic and Medicine, and other Arts. So also the discrepance among Christians, who were sincere lovers of that Holy One, and his Gospel in general (for all are not Christians that call themselves so) could not spoil, though it may injure, the Harmony of the Principal Points; that is, the agreement in those Precepts, from which we have especially taken estimation of Christian Religion; the certainty whereof is apparent in this, That whosoever in the heat of their Quarrels seek out matter of difference; yet do not proceed so far, as directly to deny those things commanded by Christ; no not they who will not compose their Life after that Rule; and if any one will be so absurd as to contradict these Precepes of Christianity whereof we have spoken, he must be numbered with the Philosopher that denied the whiteness of Snow. For as these are refelled by Sense, so are they by consent of Christians in all Nations, and of the Books written by the Primitive Christians, and their immediate Successors, who sealed the Faith of Christ with their Blood. What all these acknowledge ( especially the Primitive Witnesses ) to be the Doctrine of Christ, must be accounted so by every upright Judge; as Plato is believed, Xenophon, and other Socratists, concerning the Doctrine of Socrates; the School of Stoics, in those things which their Master Zeno taught. And indeed nothing can be objected against the certainty of the Doctrine of the Gospel being Christ's, which will not equally call Moses himself in question, and all Authors of any Form of Doctrine whatsoever, whether such Doctrines were theirs.

SECT. XVIII. The Eminency of the Author of Christianity, and the manner of its being propagated, shows it to be very excellent.

ANother Point wherein Christian Religion excels all other which are or may be devised, is the manner whereby it was delivered and propagated; where first we must look upon the Author of the Religion. The Authors of the Grecian Wisdom, confessed the uncertainty of their Doctrine, saying, Truth was as it were drowned in a deep Well, and our Mind like the Night-Owl to the Sun's Light, is dim-sighted to behold things Divine; And therefore it was no mistake in Paul, to say these Disputers of this World through Wisdom knew not God. And beside there were none of them but were some way vicious, either for flattery of Princes, or for impure Love, or for snarling Impudence. All are convinced of Envy one towards another, by this very Argument, their contentions about words, and of things of no moment; and of boldness in God's Service; for that when they believed one God, laying him aside, they worshipped others, and such as they believed to be no God's, making the Custom of the People the Rule by which they squared their Religion. Lastly. Of the Reward of Piety, they asserted nothing firmly, as is manifest in the last Discourse of Socrates before his Death: And consequently their Religion which could assure nothing in point of Reward, must needs be far from Excellent.

To proceed; Muhammad was the Author of a Religion far and wide dispersed, but he was all his Life given over to Lust, which his own Followers do not deny, and his own Alcoran doth make appear, himself saying, That it was allowed to him to have as many Women as he pleased. And the Reward he promised, consisting in Feasts and Venery, he gave no assurance it should ever be extant, for his Body is not said to have returned unto Life again, nay to this hour it lies buried at Medina.

Next for the Hebrew Law-giver, Moses: He was indeed a rare Man, but not excused from all blame, seeing, with much regret, he at last undertook the Message God sent by him to the King of Egypt, Exod. 2. 10. and shown some diffidence of God's Promise, about drawing Water from the Rock, Numb. 20. 12. as the Hebrews do confess. Neither did he obtain scarce any part of the Reward he promised his People by the Law, being vexed in the Desert with perpetual Seditions, and entered not into the Land of Promise.

But Christ is set forth by his Disciples, without the least spot of Sin; and by his Enemies is not accused of any Fault that can be proved by competent Witnesses. What he prescribed to others, he performed himself; for the Commands laid upon him by God, he faithfully fulfilled; in all his Life most innocent, 1 Pet. 2. 22. of Injuries and Torments most patient, (as he shown enduring the Cross) most Charitable to all Men, even to his Enemies, even to them that cruelly nailed him to the Cross, at once suffering their Malice, and praying for them: Then the Reward he promised his Followers, himself is said and proved to have obtained, in a most eminent way. After his Resurrection he was seen, heard, and felt of many: He ascended into Heaven in the sight of the Eleven. That he received supreme Power there, is demonstrated by the variety of Tongues, Acts 2. 3, 4. given to those that were unlearned Men; which can be no Fable, being so openly done in the presence of so many thousands of his Enemies; and that to the Conviction and Conversion of three thousand of them at that very time, that it is impossible to doubt of this, if anything in any Story, Sacred or Human, may be believed. And, together with the Gift of Tongues, other marvelous Gifts he poured down upon his Followers, according to his Promise, before he left them. Which as this his faithfulness to these his chosen Disciples, must needs create a most sure confidence in them, with respect to whatsoever he had promised, or ordered to be done; so it will not suffer us to doubt, neither of his Faith, nor of his Power, to render us that Reward which he hath promised. And seeing nothing like this, either is or can be pretended with such demonstration, concerning the Author of any other Religion; Hence we justly collect the Christian Religion is most eminent herein, because the Master thereof himself performed what he commanded, and what he promised, himself obtained; and as far as was hitherto meet, hath fulfilled his Word unto his Adherents.

SECT. XIX. Further of the Propagation of Christianity.

LEt us now consider the Effects of that Doctrine whereof Christ was Author: Which if we mark well, are of such a Nature, that if God have any care of Human Affairs, the Doctrine can be believed to be no less than Divine. It was a thing becoming the Divine Providence, to take care that the best things might be most common, and of largest extent: So is Christian Religion, which we see is taught through all Europe, yea in the utmost Recesses of the North; and through all Asia, the Islands of the Ocean not excepted; through Egypt also, and Ethiopia, and some other parts of Africa; lastly, through America too. Nor is it so only in our Time, but in former Ages ( and probably with far greater purity ) as appears by all Histories, by the Books of Ancient Christians; by the Acts of Synods; by the Ancient Tradition still preserved, even among the Barbarians, of the Journeys and Miracles of St. Thomas, Andrew, and other Apostles. How far the Name of Christ was spread in their Times among the Britain's, Germans, and other remote Nations, is noted by Clemens, Tertullian, and others; What Religion is there that can equal the Christian in so large a Possession. If you name Paganism, you allege the name, not Religion, for they adored not the same Deity, but some the Stars, some the Elements, some the Beasts, some things of no Substance; neither had they one Rule or Law, nor any common Master of their Religion. The Jews indeed are dispersed, but all one Nation; and since the Time of Christ, their Religion hath received no notable increase. Yea, their Law hath been made known more by Christians than thmselves. Mahumetanism hath enlarged itself into Countries more than enough; but not alone, there is a mixture of the Christian Religion; and in some places the Christians are the greater number, when yet Mohammedans are not found in many of them, where Christians are. And suppose those Christians, many of them, be much degenerated from the purity of Christianity, and so perhaps do as much disservice, as service to the Christian Cause: Yet since by this means the Divine Law of Christ (the Scriptures) have been translated into most Languages, God hath his Witness in those Nations, setting forth as well the Way to fear and serve him in sincerity, according to his Will, as rebuking those that falsely pretend to that worthy Title of Christian.

SECT. XX. The Infirmity and simplicity of the first Preachers of Christianity, shows the excellency of their Ministry or Religion.

THat saying of Paul, 2 Cor. 3. 7. We have this Treasure in Earthen Vessels, that the excellency of the Power may be of God, may justly give us occasion to consider with admiration, by what Hands and Instruments Christian Religion was carried so far, that in this respect also it may be compared with others. We observe how most Men are so affected, that they easily are drawn after the Examples of Princes and Great Men; and the more, if the Example be strengthened with Law and Force. Hence had the Pagan Religions, hence had the Mohammedan their increase, as is abundantly shown by Records of those Times.

But the first Teachers of Christian Religion, were not only without Command ( or Authority ) but of a very low Condition, Fisher-men, Tentmakers, and the like. And yet by their Labors, the Doctrine within about thirty Years was propagated, not only through all the Parts of the Roman Empire, but even to the Parthians and Indians: Neither at the beginning only, but for three Centuries, by the Hands of private Men, without any Threats, without any temporal Encouragements, and notwithstanding all the opposition of secular Rulers, was this Religion promoted. So that before Constantine gave his Name to Christianity, this was not the lesser part of the Roman World.

Now the Masters of Manners among the Grecians, were commendable for their other Arts, as the Platonists for Geometry, the Perepateticks for Natural History, the Stoics for Sophistry, the Pythagoreans for Music; not a few of them, as Plato, Xnephon, Theophrastus, were graced with a kind of admirable Eloquence. But the first Doctors of Christianity had not the aid of any such Art; Their Speech was with great simplicity, and without alluring Ornaments, contemptible naked Precepts, Promises, Threats; which having not of themselves an efficacy equal to such great Progress, we must needs conclude, that either Miracles, or the secret assistance of God, or both, prospered their Work. For the Devil and the Earthly Powers bending continually against them, it can be no other than Almighty God which stood with them; as also is witnessed by the Apostle, 2 Tim. 4.

SECT. XXI. The Impediments overcome by Christian Doctrine, shows its Excellency.

BE it further considered, that the first Disciples and Followers of those our Christian Doctors, had not minds unprepossessed of certain former Religions, and so not easy to be framed to the form of the Religion they proposed, but the contrary: and here the pulling down of the old Form according to the Law, might prove more difficult, than setting up the new form of Gospel-Worship. Whereas those that first admitted Muhammad's Law, were generally devoid of any Religious Tye; but contrariwise, where our first Preachers came, the People were ordinarily preingaged to Opinions, and (that second nature Custom) repugnant to these new Doctrines; having been bred up, and by the Authority of their Country Laws, and by their Parents confirmed in Pagan Idolatry, or Jewish Ceremonies. To this Obstruction, was added another as great; that is, most grievous Sufferings, which presented themselves to the Professors at the very entrance of Christianity, to be endured, or feared for that Cause. For seeing human Nature is abhorrent from Evils, it follows that the causes of such Evils are not undertaken without much reluctancy; for who that is wise would expose himself, and all his, to inevitable Ruin, but only in a Cause that he is sure will produce thereby an advantage greater than the loss.

The door of preferment was long shut against the Christians, and it's most likely hath been little open at any time to sincere Christians, whilst the way to Exile, or Sequestration lay open. These were lighter Matters; they were also condemned to the Mines, they were afflicted with Torments, the most Cruel that could be invented, and to Death often: So that the Writers of those Times do testify, by no Famine, by no War, by no Pestilence, was a greater multitude of Men consumed at one time. Neither were the ways of Death vulgar, but Burnings alive, Crosses and Punishments of that sort, which without greatest horror we cannot read, or think upon. And this Cruelty, that continued without any long breathing spaces, (and those Intervals not everywhere) till about the Raign of Constantine, in the Roman Empire, in other places longer. Yet were these Troubles so far from diminishing the Christians, that on the contrary their Blood was compared to Seed; so fast did they grow up again after the Cutting down.

Here also let us compare with the Christians, other Religions: The Greeks, and other Pagans, accustomed to vaunt and amplify what was their own; number some few, who for their Doctrine suffered Death, some Gymnosophists, Socrates, and a few more. Neither can it be easily denied, but these most noted Persons were emboldened with a desire of transmitting their fame unto Posterity.

But among Christians that suffered Death in the early Times of the Gospel, for their Doctrine, were very many Plebeans, scarce known to their Neighbors, Women, Virgins, Youths, who had no appetite, nor probable hope of a lasting Name; and few of them are by Name recorded in the Martyrologies, in respect of the great number that suffered for the Christian Cause, being only honored with a general Remembrance.

It is worth observing by the way, that by an easy Simulation, as the casting a little Incense upon the Altar of the Heathen God's, very many might have escaped Death; which cannot be said of them ( for such there were among the Philosophers ) who whatsoever thoughts they concealed in their Hearts, certainly their open Actions complied with the vulgar Manners: So that to have died for the Honor of God, is an Honor hardly communicated to any other but Jews and Christians; nor to the Jews at all since the Times of Christ; in former Times but a few of them, if they be compared with Christians. More of whom in someone Province, suffered for the Law of Christ, than ever did of Jews: All whose Patience of that kind, is almost reduced to the time of Manasseh, and Antiochus.

Wherefore, when the Christian Religion in this part also, so infinitely excels all others, it deserveth to be prefer'd before them. From all that so great multitude of every Kind and Sex, divided by so many Places, and who feared not to die for this Religion, but rather after a wonderful manner of Courage, did many times put themselves into the greatest jeopardy on that Account, contemning the face of the Presidents, the Teeth of wild Beasts, Fire, and all Instruments of Torment, as very Straws and Toys, not to be feared or regarded. Upon this account of their love to Christ, we must conclude there was some cause of so great Constancy, and no other cause can be imagined but the Light of Truth, and the Spirit of God.

SECT. XXII. The Conclusion, reflecting briefly upon the former Discourses.

TO conclude, seeing from the Grounds alleged, Christianity is a Religion as certain, as anything that is knowable by Men, by virtue of the best Records, or Monuments of Antiquity, whence the knowledge of the Things they receive for true, are gathered; and that not only from the holy Scriptures, (the surest and fullest Witness thereof ) but also from the next Testimonies of greatest Credit and Estimation otherwise alleagable, whether Authorities, or rational Demonstration; insomuch that all things must be false, if Christian Religion be not true, from the same Grounds on which Men build their Objections against the verity thereof: It will, I trust, abundantly satisfy judicious Men, upon their diligent consideration of the Proofs above, collected as you have heard, mostly out of the works of the Learned Author aforesaid; so that it shall be needless here to add anymore.

And for the excellency of this holy Profession, since it therein stands not only upon equal Grounds, with whatsoever may be said for any other Religion which hath yet appeared in the World, but in many things (if not in everything that renders anything truly excellent, especially in a Divine, or Spiritual way of Excellency) doth over-match upon the most equal Trial, the most specious Religions anywhere extant. It follows, that laying aside all Hesitancy, and watching against all low Conceits of the Christian Faith, we devote ourselves to honor this Holy Calling, in assured confidence of the Beatitude annexed to it.

And because this holy Profession, as other excellent Donations from the Hands of a Gracious God, hath been abused, injured, and rendered thereby less desirable (through the enmity of Satan, and the indiligence of Men) we shall in our following Treatise, endeavor to set forth the Christian Religion in its ancient and naked Purity, and therein join our Labors with those that sincerely are for naked Truth; because she is most lovely in that appearance, disrobing her (as much as in us lieth) of all those gorgeous Vanities, wherewith too many of her pretended Friends have burdened her, thereby rendering her more like the Vanities of the Gentiles, than the solemn way of Christianity.

Add further, that which is as crying and dreadful a Consideration as any other: That this holy Title of Christian, should be invaded by so many, and yet so few found that walk in any measure of Conformity to her sacred rules of Piety and Morality. Insomuch, that the Lord may justly complain against this Generation, as he did against the House of Israel, Hosea 8. 12. I have written to him the great Things of my Law, but they are counted a strange Thing. To remedy all which unanswerable walkings towards a Gracious God (if it may be) are these Treatises written, and in the fear of God recommended to the consideration of all professing Christianity, and to everyone that are any way concerned therein.

Of the Internal part of the Christian Religion.