Christianismus Primitivus

Section 13: Nothing can be done without God's Providence, though contrary to his Will.

2009-02-08T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 13 (p. 51-52)
Nothing can be done without God's Providence, though contrary to his Will.

How much the Holy Will of God is contradicted, by the Instigation and Actions of Devils and Wicked Men, is so notorious through the Word of God, and the whole World, that it needs no demonstration, seeing it is impossible for him that is perfected good to will any wicked thing. Jer. 2.5. "What Iniquity have your Fathers found in me?" Jam. 1.13, 14. "God tempteth not any Man, but every Man is tempted, when he is drawn away of his own Lust, and enticed." It is granted, by those that hold the Secret Will of God dissonant from us, (which because Secret we shall not dispute) 1. That the revealed Will is good, because it commands Good only, and makes us good, and leads us to the Everlasting Good, even Heavenly Blessedness. 2. It is acceptable, because nothing is pleasing to God, which is not agreeable to His Will; and that doth highly please him, which accordeth with his Law and Gospel. 3. Perfect, because it containeth all things belonging to Perfection, &c. To all this we willing subscribe. But to call God's Permission, his Will, we suppose to be dangerous; for though he permit or suffer men to do evil, yet he in no wise willeth it, but willeth the direct contrary; as appears in his severe threatning of Adam, and in him all Mankind, with Death, if he did contrary to his Will, Gen 2.17. The like to Noah and his Sons, Gen. 9. and in them all Generations of Men that were to succeed them. How frequently doth he rebuke his Ancient People the Jews for this, and would divert them from that which is contrary to his Will (which yet he permitted) with great intreaty, Jer. 44.4. "O do not this abominable thing, which I hate." To which agrees the consent of all Holy Writers resulting in this, "That this is the Will of God, even your Sanctification; and that you abstain from Fornication," 1 Thess. 4.3.

2. When we say, that nothing comes to pass without God's Providence. We do not mean (as some) That God hath eternally determined, and that unalterably, all things to be that have been, and that all things are determined by him which are; and that all things shall be, which shall be. For who dare once imagine that God should unchangeably decree, or decree at all? The mainfold Acts of Villany that have been, are, and will yet be done in the World: this must unavoidly make him the Author of Sin, and Men, and Devils, the Executors only of his Decrees, which God forbid.

And though it is true, that a Sparrow falls not to the Ground without his Providence, i.e. not without his Permission; yet hath he not decreed eternally that it shall be at such or such a time, or in any cruel way, as it often falleth out directly contrary to his Will, Deut. 22.6. It hath pleased God so to constitute the Creation, especially Mankind, as that he is capable of doing well or ill, and hath left him to a certain kind of Liberty and Power in his Actions: and how he will exercise the same, is not unknown to God; yet Man is not inevitably compelled (ordinarily) to do this, or forceably restrained from doing that.

We therefore say, That the Providence of God, without which nothing is done, is only his fore-knowledg and permission, in respect of all the wickedness which is done; and after that manner may he only be said to determine in cases of that Nature; that is, he determines not to hinder by his restraining such Iniquity, knowing how to advance his Glory another way, even by punishing the disobedient. Levit. 26.23, 24. "And if ye will not be reformed by me, by these things, but will walk contrary unto me; then will I also walk contrary unto you, and punish you yet seven times for your sins."

But in all good Actions the case is far otherwise: for he doth not only will and command them to be done, but also co-operates to the doing thereof. "It is he that worketh in you, both to will and to do of his good pleasure." Isa. 26.12. "O Lord, thou will ordain Peace for us, for thou hast wrought all our works in us."

"I can do all things through Christ strengthening me." Heb. 12.1, 2. "He is the Author and Finisher of our Faith." John 15. "For without me ye can do nothing." And therefore to him alone is the Glory due of all that is done well. But on the contrary, the dishonour of all evil Actions is due to Satan, and Wicked Men, the Authors and Actors thereof. 1 Sam. 24.13. "Wickedness proceedeth and cometh forth from the Wicked, as saith the Proverb of the Ancients." John 8.44. "You are of your Father the Devil; and the Lusts of your Father ye will do. He was a Murtherer from the beginning, and abide not in the Truth, because there is no Truth in him. When he speaketh a Lye, he speaketh it of his own, for he is a Lyer, and the Father of it."

Section 12: His place of Residence is in Heaven, yet not confin'd to Place.

2009-02-07T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 12 (p. 50-51)
His place of Residence is in Heaven, yet not confin'd to Place.

1. Did not the prodigious Opinions of some, give occasion to insist upon this Particular, yet were it necessary to understand somewhat herein; for it must needs be a great stay to the Soul, to know where to find his God. God therefore, by his Holy Child Jesus, hath fully set forth the verity of our Proposition, when he teacheth us to pray after this manner: Our Father which art in Heaven, &c. And by his own Example, who in Prayer, did frequently lift up his Eyes to Heaven, John 17.3 And by his Ascension declared the same, when a Cloud received him out of the sight of his Disciples, Acts. 1.9. whereby he fulfilled the Word which he spake, saying, "I ascend to your God, and my God, to your Father, and my Father." By Heaven, in the words of our Saviour, we must necessarily understand the Created Heaven, that which he made in the beginning of the World, Gen 1.1. sith the Circumstance of the Place, and the equity of the Words, will not bear a Figurative Interpretation; in which sense sometimes the word Heaven in used. For had our Saviour intended the Church, or the Heaven Vertues in himself, he needed not have lift up his Eyes. But I am not now to dispute Opinions, but to prove the Proposition: And thus saith the Lord by the Prophet, Isa. 66.1. "The Heaven in my Throne, and the Earth is my Footstool." So Acts 7.49. Our Blessed Saviour informs us, that there is joy in Heaven over one Sinner which repenteth, Luke 25.7. which he interprets himself, to be in the presence of the Angels of God, ver. 10. And when Stephen, lifting up his eyes stedfastly into Heaven, and saw Jesus Christ sitting on the Right-Hand of God; doubtless the Apparition was according to the common acceptation of such Expressions, God Almighty by these Passages giving us to understand, where his Glorious Presence is more especially resident. According to that in David, Psal. 123.1. "Unto thee lift I up mine eyes, O thou that dwellest in the Heavens." And when Solomon had built an House for the Name of the Lord, he makes his prayer of Dedication to God in the Heavens, as his proper Dwelling-Place, 1 Kings 8.39. - "Then hear thou in Heaven, thy Dwelling-Place, and forgive," &c.

2. God is not Confin'd to place. Although the most High God hath chosen Heaven for the Place of his Glorious Presence and Residence, yet doth not that holy Habitation so contain him, but that according to his Pleasure, he is present in every Place, as David witnesseth, Psal. 139.8, 9, 10. "Whither shall I go from thy Spirit? And whither shall I flee from thy Presence? If I ascend to Heaven, thou art there; if I take the Wings of the Mornings, and well in the uttermost parts of the Sea, even there shall thy Hand lead me, and thy Right-Hand hold me." And truly, when we consider the Sun in the Firmament of Heaven, which is but a Created Body, yet presents it self by his radiant Beams to the Universe in so little time as we know; it cannot be incredible that he that made it, should and doth present Himself more universally. And this Solomon well understood, and therefore saith, 1 Kings 8.27. "The Heavens, even the Heaven of Heavens cannot contain thee." And though it is most true, that the High and lofty One inhabiteth Eternity, and dwelleth in the High and Holy Place, yet with him also that is of a humble and contrite Spirit, Isa. 57.15. In the first, he dwelleth by his Glorious Presence; in the latter, by the Spirit of Grace. Ephes. 2.22. Ye are built up an Habitation of God through the Spirit. After this manner his Church is his Rest, and there will he dwell for ever, Psal. 68.16.

Section 11: God only is Perfect, so as no Imperfection is in him.

2009-02-06T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 11 (p. 49-50)
God only is Perfect, so as no Imperfection is in him.

All created Beings are dependent upon their respective Causes, and therefore the most Perfect of them have their Imperfections, and yet all have Dependence upon God, Acts 17. "In him we live, move, and have our being." It is he that bears up the Universe, Psal. 75.3. "The Earth, and the Inhabitants thereof are dissolved; I hear up the Pillars of the Earth." We have shewed before, that the Perfection of the Almighty, cannot by searching be found out, whereas the perfection of Created Things is comprehensible and finite: Psal. 119.69. "I have seen an end of all Perfection, (saith David) but thy Commandment is exceeding broad." God and his Word, have a Perfection beyond the reach of David. Because therefore we cannot find out the Perfection of God, (though we know he is Perfect) we are referr'd for a competent Discovery thereof, to his Way and Word, Psal. 18.30. "As for God, his Way is Perfect, the Word of the Lord is Tried. Psal. 19.7, 8. The Law of the Lord is Perfect, converting the Soul: The Statutes of the Lord are pure, making Wise the Simple." And to his Works, Deut. 32. "He is a Rock, his Work is Perfect, for all his Ways are Judgment; a God of Truth, and without Iniquity, Just and Right is he."

And indeed, who can contemplate the mighty of Works of God, but must ascribe Perfection to him? whether we consider his Works of Creation, or Providence, the great and wonderful Frabrick of Heaven and Earth; the deep and wide Sea, which innumerable Creatures therein found, do abundantly set forth the Infinite Wisdom and Power of the great Architect, or Builder, of this admirable Fram.

We are referr'd also to his Will, according to the Counsel whereof all Things shall stand, and he will do all his Pleasure, Rom. 12.2. "Be not conformed to this Word, but be ye transformed by the renewing of your Minds; that you may prove what is that good, and acceptable, and perfect Will of God": And so to acquiese therein, because it is Perfect. "Thy Will be done on Earth, as it is in Heaven", Mat. 6.10.

We are also referr'd to the Gifts of the Spirit of God: for every good and perfect Gift is from him, James 1.17. And as the things of a Man are not know to any Man, but the Spirit of Man which is in Man; so the things of God knoweth none, but the Spirit of God, which searcheth into the deep things of God.

Which Spirit the Servents of God have received, that by it they may know the things that are freely given them of God, and so know more of the Perfection that is in God: Who is absolute in all the Perfections of Wisdom, Power, Mercy, Justice, &c. and none beside him; for there is none Perfect save the Lord.

Section 10: God is very gracious, full of Mercy, no Cruelty in him.

2009-02-05T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 10 (p. 47-49)
God is very gracious, full of Mercy, no Cruelty in him.

The Knowledg of God, as he is merciful, is the ground of all Hope to poor Sinners; without this there is no coming to God. Psal. 130. 3, 4, 7, 8. "If thou, Lord, shouldst mark Iniquity; O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. Let Israel hope in the Lord, for with the Lord there is Mercy, and with him plenteous Redemption: and he shall redeem Israel from all his Iniquities."

As we have shewed that Righteousness belongeth to God, so 'tis said that Mercy belongeth to him also, Dan. 9.9. Which glorious Attribute he hath always displayed to the Children of Men, though not always in the same manner. To Adam, Gen. 3.15. yea, to Cain himself, Gen. 4.7. "If thou dost well, shalt thou not be accepted?" This Negative Interrogative concludes in the Affirmative, viz. Thou shall be accepted if thou dost well. Thus timely did God lay a Foundation, whereon to build a sure belief, that he is gracious to all Men, even so as to accept their Sacrifice is they do well.

It was the Grace of God that moved him to warn, and wait upon the Old World so many years as the Ark was a preparing, and therefore called the Long-suffering of God, 1 Pet. 3.20.

The Covenant made with Noah, is full of God's Grace, and established as a Merciful Covenant for ever, Gen. 9. and no part annulled to this day, but confirmed rather by the Covenants delieved since. When Men had greatly Corrupted themselves, and Darkness had spread it self over the Earth, God sets up the Light of his Grace in the Covenant made with Abraham, for the Comfort of all Nations. Gen. 12.3. "I will bless them that bless thee, and Curse them that curse thee, and in thee shall all Families of the Earth be blessed."

When the Lord brought Israel out of Egypt, then again he proclaimed his Name to be the Lord: "The Lord God, Merciful, Gracious, abundant in Goodness and Truth," Exod. 34.6. David sets forth this Gracious Attribute, to be from Everlasting to Everlasting, Psal. 103. And his tender Mercies to be over all his Works, Psal. 145.9. His Works and good Providence shew forth the same, insomuch that all Nations are without Excuse, Acts 14.17. Yea, his making of one Blood all Nations, to dwell upon the face of the Earth; his appointing the bounds of their Habitations, is, that they might seek the Lord and find him, Acts 17.26, 27.

But the most ample Demonstration of the Grace and Mercy of God, is that which hath appeared in the Lord Jesus Christ, full of Grace and Truth, Joh. 1.14. And as it is written, "When we were without Strength, in due time Christ died for the ungodly," Rom. 5.6. And again, "God commended his Love unto us, in that whilst we were Enemies, Christ died for us."

This is the Root-Grace, from whence all our Graces spring, 1 John 4.10. "Herein is Love, not that we loved God, but that he loved us, and sent his Son into the World, to be a Propitiation for ours Sins." And again, "We love him, because he first loved us," 1 John 4.19.

This Grace, Favour, and Love of God, is of large Extent, every Man hath an Interest in it, Heb. 2.9. And truly, should any Man be born into the World, since Sin entered into the World, it had been happy for that Man he had never been Born, rather than to have no share in God as he is Gracious; the vilest Creature on Earth, would be more engaged to God than such a Man. But to divert all Conceits of that kind, viz. That there is no Grace extended to some Men. Let us hear what the Record of Truth saith: "The Grace of God which brings Salvation, hath appeared to all Men," Tit. 2.11. But after what manner, or measure, we need not much enquire (but rather to mind what it teacheth us, ver. 12) However, so Gracious was God to the whole World, as that the Propitiation, or Atonement in the Blood of Christ, is for them all, 1 John 2.2.

The Method in which God will judg the World, shews his Mercy, Grace, and Goodness to the whole World: For such as had not the Law, shall be judged without the Law, and they that sinned in the Law, shall be judged by the Law. See the Graciousness of God in this: He will not exact that of Men, they never had from him; he will not enter into Judgement with the Gentiles, on the same Terms that he will judg the Jews, they had five Talents to the Gentiles one; the Improved is not expected to be equal, but the Non-improvement according to each Mans proportion, shall justly incur the Censure of the Judg. Yet neither doth he in Judgment exact the utmost Mite; for if so, where were his Mercy? he remembreth that we are but Dust, Psal. 103.14.

Excellently doth the Apostle set out the Grace of God, in the Nature and Extent of it, Rom. 5.20, 21. where, having shewn how much, how greatly the Gift by the Second Adam, outvies the Loss we had by the First Adam; he then shews the use of the Law, That it entred, that Sin might abound, or appear exceeding Sinful (for by the Law is the knowledg of Sin). At length he displays the Mercy of God, saying, "But where Sin did abound, Grace did much more abound: That as Sin had raigned unto Death, (which sure is general enough) even so might Grace raign through Righteousness unto everlasting Life, through Jesus Christ our Lord."

Whereas, we say, there is no Cruelty in God; hereby we do exclude in our Thoughts and Belief in God, all such Notions as tend to impeach the great Attribute of his Mercy and Grace, viz. As to think that he made any Men, or Angels, with purpose or design to cast them into Hell. Such Cruelty is so contrary to the Nature of God, that he doth not only disclaim it as a thing not in him, Isa. 27.4. but holds it in Execration by his Word, where ever it is found: Gen. 49.7. "Cursed be their Anger, for it was fierce, and their Wrath, for it was Cruel": Proclaiming the sentence of Death against such as exercise Cruelty, Ezek. 18.18. "As for his Father, because he cruelly oppressed, - he shall die in his Iniquity." He that thus severely condemns Cruelty in his Creature, must not be supposed to be cruel to him himself; for all the Vertues that are found in us, are originally in God. But more of these things in due place.

Section 9: God is Just, there is no Unrighteousness in him.

2009-02-04T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 9 (p. 46-47)
God is Just, there is no Unrighteousness in him.

It is a very important Question of the Apostle; "Is there Unrighteousness with God? how then should he judg the World?" Shewing the dreadful absurdity of not believing God to be Righteous altogether, an Opinion too common among Men.

1. This Justice or Righteousness whereof we now speak, must not be taken as a thing only attributed unto God, but as that which is essential to him, and without which he would cease to be God. Dan. 9.7. "O Lord, Righteousness belongeth unto thee. - Abscribe ye Righteousness unto our God." Our Blessed Saviour gives this Appellation to his Father with great solemnity, John 17.25. "O Righteous Father." And so do the Holy Angels, Rev. 16.5. "Thou art Righteous, O Lord, which art, and wast, and shalt be."

2. His Righteousness is and shall be best known by his Judgments; For wilst he suffereth long, Evil Men say in their Heart, the Lord will not do Good, neither will he do Evil: And God knowing their Thought, detects them, Psal. 50. "These things hast thou done, and I kept silent; thou thoughtest that I was altogether such an one as thy self; but I will reprove thee, and set thy sin in order before thine eye. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver." And thus is the Lord known by the Judgment which he executeth. "Yea, the Heavens shall declare his Righteousness, for God is Judg himself," Psalm. 50.6.

3. In that we say there is nothing Unrighteous in him, we hold that Unrighteousness had no being from God, being indeed a privation, as the shutting out of Light causeth Darkness; but there is no privation in God, he is the same yesterday, to day, and for ever. The Righteousness of Men is mutable, it being no part of their Essence or Being; but in God to be Righteous, is the same as to be God, and therefore he is called Righteousness it self, "the Lord our Righteousness". Like it is truly said, That "God is Light, and in him is no Darkness at all," 1 John 1.5.

Section 8: God is Omniscient, nothing can be hid from him.

2009-02-03T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 8 (p. 45-46)
God is Omniscient, nothing can be hid from him.

When we say God is Omniscient, we intend both his Prescience, and immediate observation of all things, whether projected or done. As to God's fore-knowledg, thus saith God by the Prophet, Isa 44.7. "Who, as I, shall call, and declare it, and set it in order for me, since I appointed the Ancient People? and the things that are coming, let them shew unto them." By this Speech God proves himself to be the only true God, declaring hereby that no other could know these things as He, they being the things determined by his own Will, and wholly inscrutable as to any created being. To the same purpose is that passage, Isa. 45.21. "Tell ye, and bring them near, let them take counsel together; who hath declared this from ancient time? who hath told it from that time? Have not I the Lord? and there is no God else beside me; a just God and Saviour, there is none beside me." David setteth forth the Omniscience and Prescience of God very fully, Psal. 139 throughout; "O Lord, thou hast searched me, and known me; thou understandest my thoughts afar off. - For there is not a word in my Tongue, but loe, thou knowest it altogether." And excludes all created Beings in respect of this Knowledg; Such Knowledg (saith he) is too wonderful for me; it is high, I cannot attain unto it. - Yea, the Darkness and the Light are both alike to thee. Herein is the Wonderful Wisdom of God held forth, in that he knoweth our Thoughts before they be ours, yea, hundred of years before the Creature hath any being at all; "Thine Eyes did see my Substance, yet being unperfect, and in thy Book all were written, which in continuance were fashioned, when yet there was none of them", vers. 16.

As to his present observation of all things, we do not suppose that God knoweth things gradually, or by degrees, for that would argue imperfection in God: But when we find things spoken to us, founding that way, as in Gen. 18.21. "I will go down now, and see now whether they have done altogether according to the cry of it, which is come up unto me; and if not, I will know." For these words are fitted to our capacity, and do teach us that God is slow to anger; and therefore seems to take no notice of many things; not that he is in any-wise ignorant, for it is written, Heb. 4.12. All things are naked and open before him with whom we have to do. And Prov. 15.11. "Hell and Destruction are before him," i.e. he knows whatsoever is there. "How much more the Hearts of the Children of Men." And what can be supposed more occult or hidden than Hell, Destruction, and the Hearts of Men? and if all things be naked and open before him, then nothing can be hid from him. And the same is confirmed by rational demonstration; He that made the Ear, shall not he hear? He that gives Man Understanding, shall not he know? And he that made the Eye, shall not he see? It is therefore irrational to think, that are Ignorance is incident to the most High; wherefore he is Omniscient.

Section 7: Of the Omnipotency of God.

2009-02-02T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 7 (p. 44-45)
Of the Omnipotency of God.

That God is Omnipotent, he doth whatsoever he pleaseth. God hath spoken once, yea, twice have I heard this, saith David, "That Power belongeth to God," Psal. 62.11. God was known to the Fathers, more especially by his Name, Almighty, Exod. 6.3. "I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty." And with great frequency the Holy Scripture gives that Title unto God; from whence we understand that God is in no wise to be opposed by any Power, there is nothing too hard for God; by his Power he made the World, Jer. 10.12. and by his Power he ruleth for ever, Psal. 66.35. He hath power to cast into Hell, Luke 12.5. and by his Power he is able to subdue all things to himself; And saith the Prophet, our God is in Heaven; he hath done whatsoever he pleaseth, in Heaven, in Earth, and in all Places. This is that mighty One who challengeth the most Just in Acts of Power, Job. Chap. 38, 39, 40, 41. This is he who outvieth the greatest Tyrants; raising up Pharaoh, that he might shew on him his Power, Exod. 9. This is he to whom the Righteous ascribe Power and Dominion, Rule, and Government; His Kingdom ruleth over all, Psal. 103.19. This is he, who though he delegates Power as it pleaseth him, yet shall have all Power delivered up to him, and be all in all: Therefore let us say as we are taught by Christ, "Thine (O God) is the Kingdom, the Power, and the Glory, for ever." Amen.

Section 6: Without Beginning, and without any Ending.

2009-02-01T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 6 (p. 44)
Without Beginning, and without any Ending.

That this God is Eternal, without Beginning, and without End. This Proposition is warranted by the holy Apostle, Rom. 1.20. from what may be seen of God, by the Things he hath made, even his Eternal Power and Godhead. And indeed, if his Eternity be not maintained, we shall soon impeach his Godhead, and Atheism will obtrude upon us. The Psalmist doth fully declare this Truth, Psal. 90.2. "Before the Mountains were brought forth, or even thou hadst formed the Earth, or the World, from everlasting to everlasting, thou art God." And the same in Moses, Deut. 33.27. "The Eternal God is thy Refuge." Isa. 57.15. He is called the High and Lofty One, that inhabiteth Eternity. And again, Isa. 63.16. "Thy Name is from everlasting." Psal. 93.2. "Thou art from everlasting." Hab. 1.12. "Art not thou from Everlasting, O Lord, my God." So that we may say, all the Gods whose beginning is known, are Vanity; but this God is our God, for ever and ever. Nor need we add much in this place, partly, for that we are only giving a plain Description of Christianity, as it respects the Knowledg of God; and partly, for that we have already in some measure Evinced the Eternity of the Godhead, when we discoursed of the Unity of the Essence and Nature of the Father, Son, and Holy Ghost; otherwise we might by sundry Arguments illustrate this Truth, which yet is best defended, by the Evidence of the Scriptures alledged.

Section 5: Of the Nature and Essence of God

2009-01-31T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 5 (p. 43-44)
Of the Nature and Essence of God

That the Nature, or Essence of God, is Spiritual, not Corporeal, is the subject of our present Discourse; yet certain it is, God hath spoken very briefly in his Word, concerning his Nature, or Essence. And we shall therefore as briefly as we may, not these two things, 1. That he is not Corporeal. 2. That he is a Spiritual Being. 1. Not Corporeal, because all things properly Corporeal, or which hath a Body, are Circumscriptible, or may be contained in some Place; but the Heaven of Heavens, cannot contain God, 2 Chron. 6.18. "But will God in very deed, dwell with Men upon the Earth? Behold, Heaven, and the Heaven of Heavens cannot contain thee, how much less this House which I have Built," Jer. 23.24. "Can any hide himself in secret places that I cannot see him? Do not I fill Heaven and Earth, saith the Lord?" 2. The Nature, or Essence of God, is Spiritual. Here we have our Blessed Saviour's Testimony, John 4.24. "God is a Spirit:" To which, agrees that of the Apostle, 2 Cor. 3.17. "Now the Lord is that Spirit." By this Immensity of God, and the Testimony of our Saviour, and of the holy Apostle, we are taught to think, or conceive of God, contrary to all Bodily Composition, (because no Body is capable of such Immensity) and after a very Spiritual manner; and yet when all is done that can be done, to demonstrate this Divine Being, we shall find more room to admire with Humility, than to discourse with the greatest Subtilty, for he dwelleth in that Light which no Man can approach unto. So that Augustin might well say (as he is quoted by Mr. Monk) "No where throughout the revealed Will of God, is the Truth sought out with greater Labour; no where is our finding out of the Truth fruit fuller; no where do we err with greater danger." 1 Cor. 15.34. "Some have not the knowledg of God. I speak this to your shame." For though we cannot know him now perfectly, yet may we in no case be wholly ignorant of him.

Section 4: Of the Essence of the Holy Ghost.

2009-01-30T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 4 (p. 42-43)
Of the Essence of the Holy Ghost.

That the Holy Ghost is Eternal, and consequently of the Essence of the Father, and so God by Nature, is evident from Heb. 9.14. "Who through the Eternal Spirit, offered himself", &c. Here the Holy Spirit is openly said to be Eternal, and though his word Eternal (I acknowledg) is often used to express the Duration of that which one had a Beginning, yet being referred to the Godhead, it must also respect from Eternity to Eternity; or, as the Psalmist hath it, from everlasting to everlasting, Psal. 90.1. And that in this sense, it agrees to the Holy Spirit, may be gathered from these Grounds: 1. Because he is expressly called God, Acts 5.3, 4, 9. where the false dealing of Ananias is said to be a tempting of the Holy Ghost, or a lying unto God, and not to Men. 2. The work of Creation is ascribed to the Holy Ghost, Gen. 1.1, 2, 3. "And the Spirit of God moved upon the face of the Waters. And God said, Let there be Light, and there was Light." Psal. 104.30. "Thou sendest forth thy Spirit, and they are created." And hence we gather the Eternity of the Godhead of the Holy Spirit, because God is no where said to create the World, or any part thereof by Angels, or any other created Thing. 3. Because the Holy Ghost is said to proceed, and come forth from the Father, John 15.26. Not by Order, or Designation only, for so the Angels, or Men, many be said to proceed and come forth from God; but here the procession of the Holy Ghost, is evidently distinguished from his sending: "But when the Comforter is come, whom I will send unto you, from the Father; even the Spirit of Truth, which proceedeth and cometh forth from the Father." And therefore can have no meaning so fitly as this, viz. To proceed and come forth of the same Essence, or Substance, of the Father. A like passage we have, concerning Christ's coming forth from the Father, John 16.28, 30. "I came forth from the Father, and am come into the World; again, I leave the World, and go to my Father." Upon this the Disciples reply, "Now are we sure thou knowest all things, and needest not that any Man should ask thee; by this we believe, that thou comest forth from God." The Disciples here cannot into only this, that they believed Christ was sent from God, for seeing this their Belief is grounded upon the Omniscience of Christ, it must needs follow that they there acknowledg him to be of the very Nature and Essence of God; and so they seem to take our Saviours words to signifie, in ver. 28. which now they profess to receive believingly. In like manner, the proceeding of the Holy Ghost from the Father, John 15.26. is better understood of the Nature whereof he is, than of the Commission by which he comes unto us; otherwise, it were not a matter of such special remark. For either Christ, or the Holy Spirit, to come forth from God by Legation, or Appointment only, sith both Angels and Men have frequently received such Authority, and accordingly are said to come from God: For instance, of John the Baptist, it is said, "There was a Man sent from God, whose name was John." 4. Because the Holy Ghost is one with the Father, as the Son is one with the Father, 1 John 5. "These three are one." If therefore the Son be of the Nature of the Father, and so one with him (as that we have proved) then it followeth, from the like Unity between the Father and the Holy Spirit, that he is of the same Essence, and so God Eternal. 5. The Holy Ghost is called the Finger of God, Luke 11.20. Mat. 12.28. Not as an Instrumental Cause may be termed so, for so this should be no special Prerogative, seeing even wicked Men are said to be the Hand of God in such a sense as that, Psal. 17.14. but as the Power, or Strength of God, by which his Works are wrought; and so it is taken, Exod. 8.19. We may therefore conceive by this Phrase, the Finger of God, that the Holy Spirit is of the Essence, Nature, or Substance of God, even as the finger of a Man, is of the substance and nature of his Body; which is the Metaphor here used, to set forth the Unity between the Father and the Holy Spirit. 6. And lastly, Either we must hold, that the Holy Spirit is Eternally God, or else a Created Being: but of the latter, there is not the least intimation in the Word of God, and therefore no way safe to espouse such an Opinion.

Now whether these three, the Father, Son, and Holy Spirit, thus one God, as hath been shewed, may fitly be called three Persons, I shall not determine; only this, I say, I see no inconveniency that can attend it, for sith the Father is openly called a Person, Heb. 1. and the Son, the express Character of his Person, or Substance; it may seem no way inconvenient to allow the same to the Son, and to the Holy Spirit. But for as much as we may, perhaps, have further occasion to touch these things, when we come to the defence of Christianity in the parts opposed, we shall now proceed to speak of the Essence of this One God, who is Blessed for ever. Amen.

Section 3: The Unity of the Godhead proved, from the Unity of the Nature and Essence of the Father, Son, and Holy Spirit.

2009-01-29T00:00:00.000-08:00

Book 1 Part 1 Chapter 2 Section 3 (p. 40-42)
The Unity of the Godhead proved, from the Unity of the Nature and Essence of the Father, Son, and Holy Spirit.

As Christian Doctrine knoweth but one only true God, so it recommendeth us for the most ample discovery (attainable in this World) of this One and Eternal Godhead, unto the Name of Father, Son, and Holy Spirit, which some call the Trinity, a Phrase no way offensive to Christianity; yet, as some of the [Calvin. Institutes] Ancients, well observe. It is not necessary to impose words upon any Man which God himself hath not used, by which to make known himself. Yet truly this term, The Trinity, hath very near affinity with the Language of the Holy Ghost. 1 John 5.7. "There are three which bear Record in Heaven, the Father, the Word, and the Holy Ghost; there three one One." We shall therefore briefly speak of the Unity of these Three, in respect of their Nature or Essence; which must either be the same, or else we endanger to rush upon that great Error, viz. to hold two Principles, Beginnings, or first Causes, in distinct Natures; and if we admit two, we may admit twenty, yea, ad infinitum; or if this be avoided, we must deny the Eternity of the Son and Holy Spirit, which is contrary to the Word of God, and the best Antiquity next that of the Holy Scriptures. But that the Son (I speak now in respect of his Divine Essence only) and the Holy Spirit are Eternal, as the Father is Eternal, or consequently of the same Nature or Essence, may be gathered from these Testimonies, Col. 1.16, 17. "For by him were all things created that are in Heaven, and that are in Earth, Visible and Invisible, whether they be Thrones, or Dominions, or Principalities, or Powers; all things were created by him, and for him: And he is before all things, and by him all things consist." These things are spoken of the Son of God, as appeareth vers. 15. who is expressly said, not only to be before all things, but him also by whom all things were created; and therefore himself was not created, and consequently he is Eternal. For two things only come under consideration in this case; Either he had his beginning in Time, or else is Eternal: That he had not his beginning in time, hear what himself saith Rev. 1.8 compared with vers. 17, 28. "I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty." The very same words which are used by the Father himself, to demonstrate his Eternity, Isa. 41.4. "I the Lord First, and with the Last I am he." Again, Isa. 44.6. "I am the First, and I am the Last, and beside me there is no God." Thus we have the same Testimony, or manner of Speech to reveal to us, the Eternity of Christ as that of the Father. We have yet a further Evidence, John. 1.1, &c. "In the beginning was the Word, and the Word, and the Word was with God, and the Word was God. The same was in the beginning with God; All things were made by him, and without him was not any thing made that was made." The things to be noted here (as to the Point in hand) are still, that Christ is the Maker of all things, therefore himself was not made; he was with God in the beginning, even as God was in the beginning; yea, he was God in the beginning, and is openly called the Beginning it self, even as God is said to be the First, as before is shewed.

Again, Heb. 1.2, 8. Christ is called the express Image of his Fathers Person, or rather the express Character of his Substance, και χαρακτηρ της υποστασεως αυτου, Character substantia, as Montanus. Whence his Godhead is truly inferred, sith neither of the Angels, or any Created thing; For unto what shall we liken God, or where-with shall he be compared? But of the Son 'tis said, "Who being in the form of God, thought is not Robbery to be like, or equal with God"; and hence his Godhead is further declared, and therefore his Eternity, do also prove his Godhead, so the Testimonies which prove his Godhead, do prove his Eternity; and thence is concluded, that he is of one Essence with the God and Father of our Lord Jesus Christ. When therefore it is said, ver. 8. "Thy Throne, O God, is for ever and ever": There is both his Godhead and Eternity asserted, with as much clearness, as the Eternity of the Father is asserted, Psal. 90.1. "From everlasting to everlasting, thou art God." And the like followeth of these words, "Thou Lord, in the beginning laid the foundation of the Earth, and the Heavens are the Works of thy Hands," Heb. 1.10. with as much truth and clearness, as if we should prove the Eternity and Godhead of the Father, by Gen. 1.1. "In the beginning God created Heaven and Earth"; which I suppose is allowed a cogent Evidence in that respect.

See a full place to this purpose, Mat. 5.2. "His going forth hath been of old from everlasting."

Section 2: Of the Order wherein this Knowledg may be considered.

2009-01-28T00:00:00.000-08:00

Book 2 Part 1 Chapter 1 Section 2 (p. 38-40)
Of the Order wherein this Knowledg may be considered.

Thus then we approach to consider, what may be known of God, according to that Revelation which it hath pleased him to give us of himself, either by his Holy Writing, or by his Works, and continual Providence. All which we are under strict obligation to take notice of, that we may know him, Isa. 40.26. Lift up your eyes on high, and behold who hath created these things. For as it is said in David, Psal. 19. The Heavens declare the Glory of God, and the Firmament sheweth his Handywork. And the Apostle, Rom. 1.20. "For the Invisible things of him from the creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, so that they are without excuse." So that we shall rather shun, as an idle vanity, this Question, i.e. Whether there be any God? than vouchsafe to answer it, lith they that make such Demands, fight against Heaven and Earth; yea, the worst of Men, and Devils themselves, are constrained to believe and acknowledg that there is a God, and tremble for fear of him, Jam. 2.19. But our Business is to set forth the Knowledg of the only true God, to which purpose we descend to these Particulars.

1. That God is One, or there is One only true God; best known to Mankind now, by the Appellation of Father, Son, and Holy Spirit.
2. His Essence, or Being, is Spiritual, or Incorporeal.
3. That he is Eternal, without Beginning, without End.
4. He is Omnipotent, He doth whatsoever he pleaseth.
5. He is Omniscient, nothing can be hid from him.
6. He is Just, there is no Unrighteousness in him.
7. He is Good and Holy, there is nothing corrupt in him.
8. He is very Gracious, full of Mercy, no Cruelty is in him.
9. He only is Perfect, so as no Imperfection is in him.
10. His place of residence is in Heaven, yet not confin'd to place.
11. Nothing can be done without his Providence, though contrary to his Will.
12. It is unlawful for Men to form any Shape or Image of him, so much as in our thoughts.

Touching the first Particular, That God is One, &c. It is considerable which is said by some, That Infinity admit not of Plurality, sith only one thing can truly be said to be Infinite. Wherefore the Holy Scripture doth with great perspicuity set forth this Truth, that God is One: for if a plurality of Gods be admitted, the number of them cannot be determined; for why there may not be two thousand as well as two, no reason can be shewed: and the experience of those that have been destitute of the knowledg of the One God, in multiplying their [They are noted by some to be 12000] Gods, from time to time, (of which we read at large in Aug. de Civit. Dei.) sufficiently shews, there is (in a manner) no end of their number; and consequently no certainty whom to worship, or which to give a precedency unto in adoration. Whether the Sun, Moon, Stars, Angels, Men, four-footed Beasts or creeping things, all which have been adored by deluded Men, Rom. 1.25. "Who changed the Truth of God into a Lye, and worshipped and served the Creature more than the Creator, who is God blessed for ever." To divert us from which gross darkness, thus saith the Lord, Isa. 45.22. "I am God, and there is none else": And this he speaks to controul the vanity of worshipping or depending upon Idols, or any created thing, vers. 20, 21. How strictly God by Moses recommended this Verity to Israel, we may not be ignorant, Deut. 6.4. "Hear, O Israel, the Lord thy God is one Lord." Exod. 20.3. "Thou shalt have no other Gods before me." To which agreeth that of the Apostle, 1 Cor. 8.4, 5, 6. "We know - that there is no other God but One. For though there be that are called Gods, whether in Heaven or in Earth, (as there be Gods many, and Lords many); But to us there is but one God, the Father of whom are all things, and we in him; and one Lord Jesus, by whom are all things, and we by him." Now if these words, "There be Gods many", &c. be taken in a good sense, yet the Phrase is used figuratively, not properly, and they are so called, upon the account of some Power or Office committed to them, as we find it Exod. 22.28 & 4.16. & 7.1. So that they are only (as the Apostle saith) called Gods. But if we take the words on the worst part, as that is the most agreeable to the scope of the place, sith Idolatry is there the thing opposed, then its evident that these words, "There are God many", &c. are spoken after the manner of Men only, or according to the foolish concerts of Men. Our Lord Christ, the great Apostle of Christianity, deliver this truth very clearly, when he calls his Father, John 17.3. "The only true God". And confirms the Doctrine of Moses in that behalf, Mark 12.29. "Hear, O Israel, the Lord thy God is one Lord"; making it a part of that greatest and first Commandment, that we hearken diligently to that particular.

Section 1: Of the Knowledg of God, and Jesus Christ whom he hath sent.

2009-01-27T00:00:00.000-08:00

Book 2 Part 1 Chapter 2 Section 1 (p. 37-38)
Of the Knowledg of God, and Jesus Christ whom he hath sent.

Although this present Subject be of the greatest sublimity; Yet sith it is undeniable, that the Salvation of Man dependeth greatly upon the Knowledg thereof, John 17.3. It is therefore necessary that we labour, above all things, to make our discovery with all the clearness we can attain unto in this Particular. And truly such is the Nature of Christianity, that can we but avoid Curiousity, this almost inaccessible Mystery will unvail it self sufficiently, by the Word of Truth, to Christians of the meanest capacity, and yet remains a great Mystery to the most eminent Apostle, 1 Tim. 3.16.

Nor shall I (if I could) affect lostiness of Stile, or curious Phrases, in the handling this Mystery, lest whilest I should explain it, I make it more obscure. Neither shall I incumber the Reader with a multitude of Opinions, whether of the Heathens, or Apostates: the last having, in the close of all their curious search, resolved upon this dreadful conclusion, That there is no God at all; of whom, or of such-like Atheists, this Age affords too many. Yea, of the Heathens, Plinius Secundus, reputed one of the wisest Philosophers, could arrive but to this, (as his most fixed Opinion) "That there is no God, but the World it self," (though he doubted whether there were any God at all). The natural result of which conceit is this, "Let us eat and drink, for to morrow we shall die." That we may therefore miss these Rocks, and find the Path of Christian Knowledge concerning God, &c. We shall first consider, in what respect we ought to be ignorant of him. And though this may seem a new Method, yet surely upon consideration it will be found profitable to lead us to the end designed, even to know God aright. For undeniable it is, that God hath reserved the discovery of himself in a great measure, (if I may to speak); Witness thatthe case of Moses, who desired to see the Glory of God, Exod. 33.1. But the Lord refused, saying, "Thou canst not see my Face, for there is no Man shall see my Face and live." Job 11.7, 8, 9. "Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heaven, what canst thou do? Deeper than Hell, what canst thou know?" John 1.18. "No Man hath seen God at any time." And again, 1 Tim. 6.16. "Who only hath immortality dwelling in the Light which no Man can approach unto, whom no Man hath seen, nor can see." Hence it's evident, that the full knowledg of God is not attainable in this World; but the most illuminate Christian must and doth confess he knows but in part, sees but darkly as through a Glass, 1 Cor.9, 12. Yea, it is but a little Portion that we hear of him, Job 26.14 and therefore must acknowledg we are far from a plenary Knowledg of him. When we consider 1 Cor 1.21. That "the World through Wisdom knew not God": And how we are exhorted, that in things relating to God, We "be not wise in our own conceit", Rom. 12.16. with Prov 3.6. It should teach us to be humbly content with that measure of the Knowledg of God, which his Word accomodates us with, admiring the Wisdom of God, in reserving a more excellent discovery of himself unto that blessed Day of the Appearing of the Great God, and our Saviour Jesus Christ. And thus shall we truly account our selves absent from the Lord, whilest we are at home in the Body: And in the mean time avoid all unnecessary Questions, either concerning God, his Shape, and manner of residence in Heaven; or concerning his Works, as what he did before he created the Worlds: knowing that he is not bound to give account of any of these Matters, further than it pleaseth him. And it is just with him to catch the Wise in their own craftiness, by entangling them in such their Enquiries, whilest he giveth Grace to the humble.

Nor is this the only case, wherein we ought to content our selves with humble ignorance in many Particulars; for in other cases of importance we only have a brief discovery, as it were, in generals: For Example, Touching the Angels, we know indeed that they are ministring Spirits, sent forth to do the Will of God, for them that shall be Heirs of Salvation. But if we curiously enquire when they were created? What is their proper Form? How they recide, and what their Employment is in the Heavens, &c? The result of such Inquisition, is most likely to be that of the Sadduces, who denied that there is any Angel or Spirit. Again, to come home to our selves: If the Question should be about the Soul of Man, What it is? Who can infallibly and fully resolve it? Do not the greatest Disputer about it, conclude at last, "That it is hard to say what it is? Yet that Man consists of Soul and Body, is so evident from the Word of God, and particular from the Words of Christ, Mat. 10.28. that nothing but Infidelity it self can question it. Shall we then, nay, must we not content our selves to be ignorant of many Particulars in these lower cases, whilest we know them in general? And shall we not thankfully accept of what it hath pleased God to reveal of himself, albeit he greatly exceed such Discoveries? Let us remember, that a desire to know what God would conceal from Adam, was the cause of his overthrow; and let us, the weak Sons of Adam, beware of ambition of that kind, lest we incur greater condemnation, having so fair a warning in his fatal case before us.

Section 2: Of the necessity of preferring the Internal part of Christian Religion.

2009-01-26T00:00:00.000-08:00

Book 2 Part 1 Chapter 1 Section 2 (p. 36-37):
Of the necessity of preferring the Internal part of Christian Religion.

How eminently necessary it is to regard the Internal Part of Religion, is apparent from Rom. 2.28, 29. "He is not a Jew that is one outwardly, neither is that Circumcision which is outward in the Flesh; But he is a Jew that is one inwardly, and Circumcision is that of the Heart in the Spirit, whose praise is not of Men, but of God." Not that the Holy Apostle, in this or any other place, either slights or rejects the External part of Religion: for, Rom. 3.1, 2. having occasion to answer an Objection, which some perhaps would make from his former words, gives even Circumcision it self, among the Jews, its due honour. "What advantage then hath the Jew, or what profit is there of Circumcision?" He answers, "Much every way, chiefly because unto them were commited the Oracles of God": Plainly shewing, That the regular way to claim the Priviledges contained in God's Oracles, is, for Men to be imbodied as his Church and Family, by the just observation of his Ordinances. Only this is most evident from the place, that where the Internal part of God's Worship is wanting, the Externals in Religion avail nothing; For the Holy Spirit makes believing with the Heart necessary unto Righteousness, as well as he makes confession with the Mouth necessary unto Salvation, Rom. 10.10. And because we thus find that the Internal part, or belief of the Heart, hath justly the precedency in Christian Religion, I shall propose this method for the more convenient demonstration thereof; discoursing,

1. Concerning the Knowledg of God, and Jesus Christ whom he hath sent.
2. Concerning the denyal of our selves, in point of fleshly Vanities; or, the true Nature of Christian Humility for Sin.
3. Concerning our conformity to Christ in the Spirit of our Minds.
4. Concerning a Christians Hope and Expectation at the appearing of Jesus Christ.

These Particulars I suppose to be comprehensive enough to give us occasion to discourse all those things which relate to the Internal part of Christianity; to which we shall (God willing) now apply our selves. And first to the first Particular.

Section 1: Of the Definition of Christian Religion

2009-01-25T00:00:00.000-08:00

Book 2 Part 1 Chapter 1 Section 1 (p. 35-36):
Of the Definition of Christian Religion

It is a good Rule left us by the Ancients, to regulate our Discourses, specially in things disputable, viz. That the beginning of any thing is the definition thereof. Which in the Case proposed, I take to be fitly made in these words; Religion is a holy resignation of the creature Man to the Will and Service of his Creator, the Omnipotent Commander, and the Sole Disposer of the Universe.

Some derive the word Religion from Relego, to read again; thereby intimating, that those only are Religions, who diligently consider and observe what they read. Augustine derives it from the Verb Religo, to bind; and hence Aquinus teacheth, "That all Men being Originally in God, and by Creation set, as it were, a-loof from him by the Bond of Religion, are fastned to him." And indeed we find when God had created Adam, lest now he should forget God, he had a just Law given him to oblige him to his Creator, in dutiful Obedience. Howbeit, the general Definition of Religion followed by Christian Writers, is this: "To worship God duly, as his infinite Majesty doth deserve, in regard of his Excellency and Preheminency above all things; and for the great Benefits which we have received, and do daily receive at his hand." But yet in mine Opinion, we have a more compleat definition of Religion (especially as it concerns Christianity, the Religion now to be considered) by the Apostle Paul himself, Tit. 2.11, 12, 13, 14. "The Grace of God which brings Salvation, hath appeared to all Men, teaching us, that denying Ungodliness and worldy Lusts, we should live Soberly, Righteously, and Godlily in this present Life; looking for that blessed Hope, the glorious Appearing of the great God, and our Saviour Jesus Christ: who gave himself for us, that he might redeem us from all Iniquity, and purifie to himself a peculiar People, zealous of good Works." In this Definition (so I call it) the Apostle layeth the Foundation of a Religious Life, and the Glory consequent to it, upon the Free Grace of God manifest to all Men, and makes Religion it self to consist, 1. In denying all Ungodliness, which comprehends all negative Sanctity. 2. In a Sober, Righteous, and Godly Life, which contains all that lies within the verge of positive Sanctity. 3. It taketh in the great duty of perseverance in Faith, and a zealous performance of Good Works till the consummation of the World. Wherefore from this Definition, I shall proceed to my proposed Subject, i.e. To shew the Nature of the Christian Religion; first, in respect of the Internal part thereof; and secondly, in respect of the External.

Book 2 Part 1

2009-01-24T00:00:00.000-08:00

Christianismus Primitivus: The Second BOOK
Written by Thomas Grantham (London, 1678)

BOOK 2 PART 1 - The Internal part of the Christian Religion.

Chapter 1

Section 1 - Of the Definition of the Christian Religion.
Section 2

Chapter 2

Section 1 - Of the Knowledge of God, and Jesus Christ whom he hath sent.
Section 2
Section 3 - The Unity of the Godhead proved, from the Unity of the Nature and Essence of the Father, Son, and Holy Spirit.
Section 4 - Of the Essence of the Holy Ghost.
Section 5 - Of the Nature and Essence of God.
Section 6
Section 7 - Of the Omnipotency of God
Section 8 - God is Omniscient, nothing can be hid from him.
Section 9 - God is Just, there is no Unrighteousness in him.
Section 10 - God is very gracious, full of Mercy, no Cruelty in him.
Section 11 - God only is Perfect, so as no Imperfection is in him.
Section 12 - His place of Residence is in Heaven, yet not confin'd to Place.
Section 13 - Nothing can be done without God's Providence, though contrary to his Will.
Section 14 - It is unlawful to form any shape or image of God, so much as in our minds.

Chpater 3

Section 1 - Of the Knowledge of Jesus Christ, whom God hath sent to be the Saviour of the World.
Section 2 - Sheweth that God hath made known his Grace in Christ from the Beginning.
Section 3 - Of the Method wherein we intend to treat of the Knowledge of Christ; chiefly concerning his Humanity, and what he died for Mankind in that capacity.
Section 4 - That the Christ, the Saviour of the World, did really take a Body of Flesh, and was Man by Nature.
Section 5 - According to the Will of God, and his Eternal Wisdom, Christ did, in the place and stead of Mankind, fulfill that Law, by which the whole world stood guilty before God.
Section 6 - That Christ did really (not phantastically) suffer Death in his own Body, for the Sins of the World, &c.
Section 7 - That the Righteousness of Christ, is imputed to Men, and made theirs through Faith which worketh by Love, and this Faith is accounted unto Men for Righteousness.
Section 8 - By the Power of his Godhead he rose again from the Dead bodily, and became Victor over all the Power of Death, &c.
Section 9 - This Lord Jesus Christ is invested with all Power in Heaven and in Earth, and only Head to his Church in all things.
Section 10 - That Christ shall descend from the Created Heavens, whither he is ascended, in the same Body which was raised from the Dead, to judg and determine the final estate of all Men and Angels to Eternity, at his Appearing and Kingdom.
Section 11 - That in the interim, Christ dwells in his Church by the Holy Spirit, whose Office is to lead into all Truth, not to abbrogate what Christ taught his Church to observe, nor to introduce a Ministration distinct from that which was established by the Lord Jesus.

Chapter 4

Section 1 - Concerning the denial of our selves in point of fleshly Vanities; or the Nature of Christian Humility for Sin.
Section 2 - Of the Powerful conviction of Sin, and a sense of the wretchedness of Sinners upon the account of Sin.
Section 3 - Awful consideration of the Majesty, Justice, and Goodness of God.
Section 4 - Of the great patience of God in waiting to be gracious to Sinners.
Section 5 - Of true sence and sorrow for Sin, as commited against a Gracious God.
Section 6 - Of hatred against Sin, in the very thought, or first motions to it.
Section 7 - Of humble confession to God, and application to him for Mercy.
Section 8 - Of the Resolves of duly-humbled Souls.

Chapter 5

Section 1 - Treateth of a Christian Man's Conformity to Christ, in the Spirit of his Mind.
Section 2 - What great esteem Christ had of Heavenly things, and how his People are to follow him therein.
Section 3 - Of the Patience of Christ in all manner of Sufferings, and how therein we ought to conform our Minds to him.

Chapter 6

Section 1 - Wherein is considered the Hope, or thing hoped for, at the glorious appearing of Jesus Christ: Together with the comfortable parts of the Inheritance they here partake of by the way.
Section 2 - The Children of God inherit their Fathers Name.
Section 3 - The Children of God inherit the Spirit of God.
Section 4 - The Children of God inherit all the Priviledges of the House of God.
Section 5 - God's People are Heirs of this World.
Section 6 - The Children of God shall inherit Eternal Glory in the World to come.

Chapter 7

Section 1 - Treateth of Angels both Good and Bad; and of the Service of the first, and Disservice of the Last to Mankind.
Section 2 - Of the Dignity and great number of Angels.
Section 3 - Of the dreadful Apostacy of some of the Angels.
Section 4 - Of the Envy of the Apostate Angels against Mankind.
Section 5 - Of the Office and Care of Good Angels toward such as fear God.
Section 6 - Of the final Estate of Angels both Good and Bad.

Section 22: The Conclusion, reflecting briefly upon the former Discourses.

2009-01-23T00:00:00.000-08:00

Book 1 Section 22 (p. 28-33):
The Conclusion, reflecting briefly upon the former Discourses.

To conclude, seeing from the Grounds alledged, Christianity is a Religion as certain, as any thing that is knowable by Men, by virtue of the best Records, or Monuments of Antiquity, whence the knowledg of the Things they receive for true, are gathered; and that not only from the holy Scriptures, (the surest and fullest Witness thereof [Not to insist upon the concurrent evidence of God himself, but his good Spirit in the Consciences of such as receive the Truth in the love of it, sith that Witness (though we in no wise contemn) being more intrinsecal and particular, is not so fitly to be alledged here, and the rather for that it might seem to be ballanced by Pretences as high on the contrary side, though in reality it cannot be]) but also from the next Testimonies of the 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 satisfie 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 any more.

And for the excellency of this holy Profession, sith 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 every thing that renders any thing truly excellent, especially in a Divine, or Spiritual way of Excellency) doth over-match upon the most equal Trial, the most specious Religions any where extant. It follows, that laying aside all Hesitancy, and watching against all low Conceits of the Christian Faith, we devote our selves to honour 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 rendred thereby less desirable (through the enmity of Satan, and the indiligence of Men) we shall in our following Treatise, endeavour to set forth the Christian Religion in its ancient and naked Purity, and therein joyn our Labours 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 burthened her, thereby rendring 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 Laws, but they are counted a strange Thing." To remedy all which unanswerable walking 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 every one that are any way concerned therein.

Section 21: The Impediments overcome by Christian Doctrine, shews its Excellency.

2009-01-22T00:00:00.000-08:00

Book 1 Section 21 (p.27-28):
The Impediments overcome by Christian Doctrine, shews 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 easie 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 proved more difficult, than setting up the new form of Gospel-Worship. Whereas those that first admitted Mohomets 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 Custome) repugnant to these new Doctrines; having been bread 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 Ruine, 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 testifie, 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 every where) 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 amplifie 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 emboldned with a desire of transmitting their fame into 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 Neighbours, 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 honoured with a general Remembrance.

It is worth observing by the way, that by an easie Simulation, as the casting a little Incense upon the Altar of the Heathen Gods, 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 Honour of God, is an Honour 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 some one 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 Manases, and Antiochus.

Wherefore, when the Christian Religion in this part also, so intimately excels all others, it deserveth to be preferr'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.

Section 20: The Infirmity and simplicity of the first Preachers of Christianity, shews the excellency of their Ministry of Religion.

2009-01-21T00:00:00.000-08:00

Book 1 Section 20 (p. 26):
The Infirmity and simplicity of the first Preachers of Christianity, shews the excellency of their Ministry of 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 strengthned with Law and Force. Hence had the Pagan Religions, hence had the Mahumetan their encrease, as is abundantly shewed 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, Tent-makers, and the like. And yet by their Labours, 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 Perepatricks for Natural History, the Stoicks for Sophistry, the Pythagorians for Musick; not a few of them, as Plato, Xnephon, Theophrastus, were graced with a kind of admirable Eloquence. 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 concluded, 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.

Section 19: Further of the Propagation of Christianity.

2009-01-20T00:00:00.000-08:00

Book 1 Section 19 (p. 25):
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 Humane 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 mist be most common, and of largest extent: So is Christian Religion, which we see it taught through all Europe, yet 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 Africk; lastly, through America too. Not 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 Britains, 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 Posession. If you name Paganism, you alledg 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 encrease. Yes, their Law hath been made known more by Christians than themselves. Mahumetianism hath enlarged it self 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 Mahometans 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 disserve, as service to the Christian Cause: Yet sith 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 falsly pretend to that worthy Title of Christian.

Section 18: The Eminency of the Author of Christianity, and the manner of it being propagated, shews it to be very excellent.

2009-01-19T00:00:00.000-08:00

Book 1 Section 18 (p. 23-24):
The Eminency of the Author of Christianity, and the manner of it being propagated, shews 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 though Wisdom knew not God. And beside there were none of them but were some way vitious, 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 Gods, 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; Mahumet 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 shewed 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 Desart with perpetual Seditions, and entred 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 shewed induring the Cross) most Charitable to all Men, even to his Enemies, even to them that cruelly nail'd 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 supream 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 Conversation of three thousand of them at that very time, that it is impossible to doubt of this, if any thing in any Story, Sacred or Humane, may be believed. And, together with the Gift of Tongues, other marvellous Gifts he pured 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.

Section 17: Of Swearing, and other Precepts, respecting Conversation.

2009-01-18T00:00:00.000-08:00

Book 1 Section 17 (p. 26-27):
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, honoured by Christianity as God's Ordinance, Rom. 13. requiring every Soul to be subject thereto, for the Lords sake: Of Parents and Children, Husband and Wife, Master and Servant, but especially touching Vices to be shuned, which by a fair shew of Vertue, deceived most of the Greeks and the Romans; namely the itching desires of Honours and Glory. Lastly, The sum of all Precepts, admirable for the solid Brevity, to love God above all things, and our Neighbours as our selves; that is, to do to another, what we would have done to our selves.

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, sith 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 befals almost all Arts whatsoever, partly through the imbecility of humane 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, Sadduces, 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 Gods; the variety of Gods 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 humane Arts, as the Mathematicks, 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 Physick 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 spoyl, though it may injure, the Harmony of the Principle 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 numbred 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 ackowledg (especially the Primitive Witnesses) to be the Doctrine of Christ, must be account so by every upright Judg; as Plato is believed, Xenophon, and other Socratists, concerning the Doctrines of Socrates; the School of Stoicks, 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.

Section 16: Of the Excellency of Christian Doctrine about earthly Substance, above what other Laws prescribe.

2009-01-17T00:00:00.000-08:00

Book 1 Section 16 (p. 24-25):
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. i. 1. first Licurgo, as also the Spartans; and they that permitted not the like to private Persons, made it their imployment in publick; as the Roman Orator once said, If they did restore to every one their own, &c.

The Hebrews indeed did not such things, yet were they permitted to take Use of Strangers, their disposition being favoured 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 oft-times 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 things wherewith Nature is contented are but few, and to be obtained without much Labour and Expence: Nevertheless if God shall indulge us more than is necessary, we are not commanded to throw it into the Sea, as some Philosopher 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 Theives, 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 are Beneficence be not defloured by any expectation of recompence, 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) covery his Tenacity, or withholding his hand from good Works, with this pretext, a fear left himself in old Age, ovetaken with some Calamity, should have need of what he is required 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 Cattel, 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 posession of a Pledg.

Section 15: Of the Excellency of the Law of Christianity above others touching Marriage.

2009-01-16T00:00:00.000-08:00

Book 1 Section 15 (p. 23-24):
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 Gods 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 Gods; into whose number was referr'd upon that score Ganymed, and after Antinous. The same impurity is frequent among the Mahumetans, among the Chinesis, and other Nations, it is allowed lawful; and the Greek Philosophers seem to have taken pains to impore 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 glorifie 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 raigneth, that these things are scarce imagined as posssible 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 Mahumetans, and was of old among the Greeks and Latines, with so great and odious License, that their Wives were out to Use, and let 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 assulted any Womans Chastity, or defloured 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 indissoluable; justly haith 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 Saviour established Marriage, according to its Institution in Paridise, Mat. 9.9. where the Lord joyned one Man and one Woman together. And the Apostle, as fully directs every Man to 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 intirely bestows on her Husband, may be paid with equal Retribution; and that the Houshold Government may be more rightly ordered under one Guide; nor permits divers Mothers to bring in discord among the Children.

Section 14: What Christian Religion teacheth more excellently than others, reflecting those that trespass against us.

2009-01-15T00:00:00.000-08:00

Book 1 Section 14 (p. 22-23):
What Christian Religion teacheth more excellently than others, reflecting those that trespass against us.

Of the same Heavenly Nature are the Duties required towards our Neighbour, in the Christian Way, which herein excels all others. The Religion of Mahumet, may truly be said to be born in Arms, breaths nothing but Arms, and by Arms is propagated. So the Leconian Institutes, most commended among the Grecians, even by Apollo's Oracle, were all directed to the 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 Murther to be punished with Death; and destruction of whole Nations, as an honourable Achievement, to be glorified with Trimuphs? And yet by what other means, but by War, oftentimes openly unjust, (as themselves confess of the War of Sardinia and Cyprus) did that to 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 Dishonour. Aristotle and Cicero, make Revenge a part of Valour. The Gladiators (or Sword-Players) mutual Slaughter, were to the Pagans delightful, among their publick 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 Murther, not permitting 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 dispisefully use them and persecute them; Perhaps 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.

Section 13: Of the Excellency of Christian Precepts; and 1. about the Worship of God.

2009-01-14T00:00:00.000-08:00

Book 1 Section 13 (p. 21-22):
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 shews at large, and the Sea-Voyages of our Time to confirm, were full of Cruelty: For in most places the custom was, to appease their Gods with humane 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 Clement Alexandrinus, and other, largely declare. Moreover, the days consecrate to the honour of their Gods, were celebrated with such spectacles, as Cato was ashamed to be present at.

Now though the Judiack 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 encumbred 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 Mahumetans 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 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 Neighbour, 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 Honours, 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 prophaned, 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.

Section 12: Of the Excellent Reward annexed to the Christian Religion.

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Book 1 Section 12 (p. 19-21):
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 the Judaick Religion, if 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 vailed under Shadows; or to be collected by wise and difficult Ratiocination; (Which mysterious Discourses, though they were very much unvailed by the Prophets 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 Sadduces, 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, Seneta, and others: and when they fought 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 enclined to say, that Vertue is Reward to it self, 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 Supream Good, and the end of Man in such things as bring pleasure to the Senses. But this Opinion too is by very man, 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 bruitish 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 Knowledg 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 satisfie the sensual Appetite, which the gross Jews hope for after this Life; nor the Pleasures of the Bed, which the Mahumetans 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 vigour 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 best 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.

Section 11: Of the Sacrifice and Altar pertaining to Christianity.

2009-01-12T00:00:00.000-08:00

Book 1 Section 11 (p. 19):
Of the Sacrifice and Altar pertaining to Christianity.

The Lord Christ being acknowledged the most excellent High Priest, the excellent of his Sacrifice cannot be denyed; 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 Vertue, 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 savour, 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 Humane 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 sith 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 entred to present his Sacrifice; as 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 Altars, we infer the Excellency of Christianity it self.

Section 10: The Christian Religion excels all other Religions in the World.

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Book 1 Section 10 (p. 17-19):
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 chuse 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 it self.

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 excells 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 continued by reason of death. Our High Priest hath abolished Death, liveth ever, hath an unchangable Priesthood, Heb. 7.24. Made a Priest with an Oath, by him that swore and will not repent, Thou art a Priest for ever, &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 as the Jews themselves confess the Messiah only to be the Repairer of Mankind, by stopping to Man's Mercy, 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.

Section 9: The possibility of Christ's Resurrection; and that being gained as undoubtedly true, Christ's Doctrine is evidenced

2009-01-10T00:00:00.000-08:00

Book 1 Section 9 (p. 17):
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 Aristaus, Plutarch of another; which whether true or false, shew 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 shew of reason question the Resurrection as a thing impossible: for it must needs be every whit as easie (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, (whereforth 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 of Justice of God, in so excellent a way to honour him who had been guilty of falshood 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.

Section 8: The Miracle of the Resurrection of great Weight, and confirmed by sufficient Witnesses.

2009-01-09T00:00:00.000-08:00

Book 1 Section 8 (p. 15-16):
The Miracle of the Resurrection of great 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 Appelation) 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 perfwaded their Auditors, that the thing was so done. Neither could they have perswaded Men endued with Judgment, unless they did afirm themselves Eye-Witnesses, without which Affirmation, no Man, though no 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 shew; 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 Lyers, in matters of Fait, 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 wilful Lye; which in their Conscience and certain Knowledg 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 uncontroulable as any thing whatsoever can be known by any Men, in the most certain way of knowing any thing 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 knowledg of Sight, Hearing, and Touching, that Men 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 Understanding 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 Honours, 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.

Section 7: If the Works of Christ proceeded from a Good Spirit, then from God.

2009-01-08T00:00:00.000-08:00

Book 1 Section 7 (p. 15)
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 inferiour to God: this is to acknowledg that they pleased God, and pertained to the Honour of God, because the Good Spirits do nothing but what it acceptable in the sight of God; nor do they these things without authority from God, and to his Glory only; Through 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 alledge 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 honour Jesus as a Master sent from Heaven.

Section 6: Christ's Miracles were not from an Evil Spirit.

2009-01-07T00:00:00.000-08:00

Book 1 Section 6 (p. 14):
Christ's Miracles were not from an Evil Spirit.

That Rational Answer which our Saviour gave to those that envied his Mighty Power; That Satan doth not cast out Satan, for then his Kingdom must (forthwith) come to nought; doth clearly acquit his Works from such impious Imputations, which yet are further cleared. Because 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 shewed 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 Magick 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 Pophiry (a subtile and bitter Enemy to Christianity) himself acknowledgeth: "That Jesus his Ascension to Heaven, caused the publick service of the Gods [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 Honour, or Profit, could redound to himself, (nor loss but gain to Mankind, which we know they labour 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 oft-times he doth, in taking ways to obstruct, which yet turns to the furtherance of Christian Vertue; 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 Disciple 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.

Section 5: (Continued from Section 4).

2009-01-06T00:00:00.000-08:00

Book 1 Section 5 (p. 13-14):
(Continued from Section 4).

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 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 shewing 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 curiousity. 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 rendred 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 proceed from some Spirit, either Good, or Evil. They said (though 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.

Section 4: Understanding Men worship Christ after his Death because of his Miracles, they were so Great and Indubitate.

2009-01-05T00:00:00.000-08:00

Book 1 Section 4 (p. 12-13):
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, Governour of Cyprus, Acts 13.12. Dionysius, the Arcopagite, Acts 17.34. Policarpus, who died for his Witness to Christianity, An. 169. Justin Martyr, who wrote for the same, An. 142. Irenaus, who was famous in Christian Knowledg, 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 Honour, or Profit; It being that rather a Shame than Credit among Men, and the ready way to Ruine 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 only in grievous and inveterate Diseases: Of sight restored to the Man that was born Blind, and the Fig-tree made fruitless for ever, by the word of his Mouth; and by the same, the boistrous Winds and Waves of the Sea to be stilled. Of the Loaves multiplied more than once, to Feed many 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 same 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.

Section 3: That Christ was put to an Ignominious Death.

2009-01-04T00:00:00.000-08:00

Book 1 Section 3 (p. 12):
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 darkned and shaken.

Section 2: That it is certain Jesus once lived upon the Earth.

2009-01-03T00:00:00.000-08:00

Book 1 Section 2 (p. 11-12):
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 acknowledg 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 was Jesus a Wise Man, if it be lawful to call him a Man; for he was the Performer of divers admirable Works, and the Instructer of those who willingly entertained the Truth; and he drew unto him divers Jews and Greeks, to be his followers. This was Christ, being Accursed by the Princes of our Nation before Pilate, and afterwards Condemned to the Cross by him, yet did not those who followed him from the beginning, forbear to love him for the Ignominy of his Death; for he appeared unto them alive the Third Day after, according as the Divine Prophets had before Testified the same, and divers other wonderful Things of him: And from that time forward the Race of the Christians, who have derived their Name from him, hath never ceased." This being so full to our present Purpose, we shall (omitting at present the Evidence of Sacred Writ) forbear to add further Evidence from our Adversaries, of the Life of Blessed Jesus; save that we here insert the Testimony of a Heathen Writer, who describes both his Person, manner of Life and Doctrine. Namely Lentilus the Proconsul, in that Epistle written to the Roman Senate, (which goes under his Name) who residing at Jerusalem at the time of the Death of our Saviour, gives this Description of him, viz.

"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 colour of the ripe Hazel-Nut, and his Ears somewhat crisped, parting it self 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 worshipped throughout many Nations, Men should erect Images to him, or basely counterfeit his Similitude, and give that Honour to the work of their own Hands, which is only due to him; who as he once lived, and was shown 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.

Section 1: Shewing briefly certain great and mischievous Obstructions to the Christian Religion.

2009-01-02T00:00:00.000-08:00

Book 1 Section 1 (p. 9-11):
Shewing 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 affumed 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 fall'n 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, 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 (in stead 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 Councel of the Jews were met, to search the Scriptures concerning the Messiah, whether he was already come (as saith my Author): when 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 parallel'd 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 Jesuites, 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 Catholick 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 defended to Particulars, asserting the Bodily Presence in the Sacrament, the Invocation of Saints, and in particular of the Virgin, who could procure any thing 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 hardned, 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 wised to darken the Sun and the Air, and to dim the Eyes of Men, left the Light of the Glorious Gospel should shine upon them, I conceive it needful in our entrance here, to shew the Certainty and Excellency of that Religion, which we intend (God willing) to describe according to its Native Purity, and we intend 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 sith 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 Saviour began the Days of his Pilgrimage, for the Salvation of Mankind.

Book 1

2009-01-01T00:00:00.000-08:00

Christianismus Primitivus: Or, The Ancient Christian Religion, in Its by Nature, Certainty, and Excellency, above any other Religion in the World.

Written by Thomas Grantham (London, 1678)

BOOK 1

Section 1: Shewing briefly certain great and mischievous Obstructions to the Christian Religion.
Section 2: That it is certain Jesus once lived upon the Earth.
Section 3: That Christ was put to an Ignominious Death.
Section 4: Understanding Men worship Christ after his Death because of his Miracles, they were so Great and Indubitate.
Section 5: (Continued from Section 4).
Section 6: Christ's Miracles were not from an Evil Spirit.
Section 7: If the Works of Christ proceeded from a Good Spirit, then from God.
Section 8: The Miracle of the Resurrection of great Weight, and confirmed by sufficient Witnesses.
Section 9: The possibility of Christ's Resurrection; and that being gained as undoubtedly true, Christ's Doctrine is evidenced, and Christianity established.
Section 10: The Christian Religion excels all other Religions in the World.
Section 11: Of the Sacrifice and Altar pertaining to Christianity.
Section 12: Of the Excellent Reward annexed to the Christian Religion.
Section 13: Of the Excellency of Christian Precepts; and 1. about the Worship of God.
Section 14: What Christian Religion teacheth more excellently than others, reflecting those that trespass against us.
Section 15: Of the Excellency of the Law of Christianity above others touching Marriage.
Section 16: Of the Excellency of Christian Doctrine about earthly Substance, above what other Laws prescribe.
Section 17: Of Swearing, and other Precepts, respecting Conversation.
Section 18: The Eminency of the Author of Christianity, and the manner of it being propagated, shews it to be very excellent.
Section 19: Further of the Propagation of Christianity.
Section 20: The Infirmity and simplicity of the first Preachers of Christianity, shews the excellency of their Ministry of Religion.
Section 21: The Impediments overcome by Christian Doctrine, shews its Excellency.
Section 22: The Conclusion, reflecting briefly upon the former Discourses.