were fome Prodigies done by Chrift; and the Hebrews in the Talmudical Books do openly confefs it,

SECT. VI,

Which Miracles were not wrought either by the help of Nature, or Affiftance of the Devil; but meerly by the Divine Power of GOD.

T

HAT these wondrous Works were not wrought by any Natural Power, it is manifeft, by this very thing, that they are called wonders and miracles. Nor is it poffible by the force of nature, that any grievous Diseases and Infirmities fhould be cured meerly by a Man's Voice, or by the vertue of a Touch, and that even upon a fudden. And if fuch Works could have any way been afcribed to a natural efficacy, it would have been faid before now, either by thofe that were profeffed Enemies of Chrift while he lived upon Earth, or by thofe that have been Adverfaries of his Gofpel fince his death.

By the like Argument we may prove, that they were not jugling delufions, because they were done openly in the fight of all the People: amongft whom divers of the Learned fort did malign and bear ill-will unto Chrift, not without envy obferving all that he did. Add farther, that the like Works were often iterated, and the effects thereof were not tranfitory, but permanent and durable. All which being duly pondered, it muft needs follow (as the Jews have confeffed)

feffed) that thefe Works proceeded from a more than Natural or Humane Power, that is, from fome Spirit either good or evil. That they proceeded not from any evil Spirit, may be proved, because that the Doctrine of Christ (for the confirmation whereof thefe Works were wrought) was quite oppofite and contrary to bad Spirits. For it prohibi's the worshipping of evil Angels, and diffuades Men from all uncleanness of affections and manners, wherein fuch Spirits are much delighted. And this is alfo plain, for that wherefoever the Doctrine of the Gospel was received and established, there followed the downfal of the Worship of Dæmons, and of Magical Arts: and one God was worshipped with a deteftation of Dæmons; whofe power and authority, Porphyry acknowledges, was broken by the coming of Christ.

Neither is it to be thought that any wicked Spirit is fo ignorant and foolish, as to effect and often bring to pafs things that are causes of its own hurt and difgrace, and no way conducing to its honour or benefit. Befides, it ftands no way with the wisdom or goodness of God himself to believe that he would fuffer fo harmless and innocent Men, fuch as feared him, to be deceived by the delufion of Devils: and fuch were the first followers of Christ, as is plain by their innocent life, and by the many calamities which they endured for confcience fake.

But on the other fide, if thou affirmeft that thofe works of Chrift proceeded from fome good Spirits which are inferior to God; in fo faying thou doft confefs that the fame works were well pleafing unto God, and did tend to the honour of his name; forafmuch as good Spirits do nothing

but

but what is acceptable and glorious unto God: To fay nothing now of fome of Chrift's works, which were fo miraculous, that they seem to have God himfelf for the author of them, and could not have been done but by the immediate Finger of an Omnipotent Power, as specially, the reftoring divers Perfons from Death unto Life again.

Now God doth not produce any Miracle, nor fuffer any fuch Wonders to be wrought without juft caufe: For it becomes not a wife Maker of Laws to forfake and depart from his own Laws, unlefs upon fome good and weighty reafon: Now no other caufe of thefe things can be given than that which was alledged by Christ himself, namely, that hereby his Doctrine might be verified and confirmed. And doubtless they that were Spectators of his Works, could conceive no other reason thereof: among which fince there were (as was faid) many godly Men, pioufly and devoutly affected, it is horrible impiety to imagine, that God did work these things only to delude and deceive them. And this was one cause why very many of the Jews who lived about the time of Jefus, even fuch as could not be perfuaded to relinquish or omit one jot of Mofes his Law, fuch as those who were called Nazarenes and Ebionites, did notwithstanding acknowledge that this fefus was a Doctor or Mafter fent from Heaven.

SECT

SECT. VII.

Chrift's Refurrection proved by credible
Reafons.

B

Efides the Miracles that Christ wrought to confirm his Doctrine; another like Argument may be taken from his wonderful RefurreEtion to Life again, after that He was Crucified, Dead, and Buried.

For the Chriftians of all Ages and Countries alledge the fame, not only for a truth, but also as the moft ftrong ground and chiefeft foundation of their Faith; which could not be, unless those that first taught Chriftianity, did perfuade their Auditors that the thing was fo for certain; And yet they could not induce any wife Man to the belief hereof, unless they could verily affirm, that themselves were Eye-witnesses of this matter. For without fuch an ocular teftimony, no Man in his wits would have given credit unto them; efpecially in fuch times, when to believe them was to expofe themselves to the greatest mifchiefs and dangers. But that this was their conftant affertion, both their own Books, and other Writings do teftifie. For out of their Books it appears, that they appealed unto Five hundred Witneffes that had beheld Jefus after he was rifen from the Dead. Now it is not the fashion of lyars and diffemblers to appeal to fo great a number of Witnesses. Neither could it polfibly fo fall out that fo many Men fhould agree and confpire together to bear falfe witnefs. Or fuppofe there had been no other Wineffes, fave those twelve

known

1

known Apoftles, the firft publifhers of Chriftian Doctrine, yet this had been fufficient. No Man is wicked for nothing. And bonour for their lying they could not expect, in regard that all kind of dignities and promotions were then in the hands of the Pagans or fews, from whom they received nothing but reproach and ignominy. Neither could they hope for any Wealth and Riches, becaufe this profeffion was oftentimes punished with the lofs of goods and poffeffions or if it was not; yet the Gospel could not be taught by them, unless they omitted or neglected all care about worldly goods. Neither could the hope of any other worldly advantage move them to utter untruths; feeing that the very preaching of the Gofpel did expofe them to labours, hunger, thirst, ftripes and Imprisonments.

To get credit and reputation only among their own Country-men was not fo much worth, that they poor fimple Men, whofe life and doctrine was abhorrent from all pride, fhould therefore run upon fo great inconveniences. Neither again could they have any hope their doctrine would make fuch progrefs, as to win them any fame; being opposed both by the nature of Man, which is intent to its own advantage, and by the authority of them, who then every where governed, unless they had been fome way animated and encouraged by the promise of God.

To which we may add, that they had no reafon to promise themselves, that this fame, fuch as it might prove, would be durable: fince they expected (God on purpofe concealing his counfel in this matter) the end of the whole World as nearly approaching; which both their own Writings, and the Writings of thofe Chriftians

that