1. From what is said, it is manifest even to reason that Christ is indeed the Messiah and Son of God, and Saviour of the world, and his Gospel true, and the christian religion is of evident certainty.

For if Christ's mighty works were not wrought by Beelzebub, as the blasphemers of the Holy Ghost did imagine, then it is most certain that they were of God: for that they were truly done, I have showed before in the first discourse; and none can make doubt of it that is not a stranger to the records of the world, and especially of the church; or that knows with what clear, unquestionable evidence these matters of fact have been brought down to our hands. And, as Augustin saith that the world should be converted by miracles, when there were, indeed, no miracles, would be itself the greatest miracle: and then, that no human power could raise Christ from the dead, or do the works that he and his disciples after him performed in several countries and nations of the world, is so far past question, that I never met with man yet that doubted of it. It remaineth, therefore, that it must be either by the power of God or of Satan, that these works were done. Of this the pharisees themselves were easily convinced, and therefore had no other refuge for their unbelief, but only to blaspheme the Holy Ghost, and say that it was by Beelzebub that all these things were done: and, indeed, there is nothing else that is left them to pretend and how vain and absurd this blasphemy is, I dare say, is demonstrated in what is already said; so that it remains that the Gospel is certainly of God, and these glorious works of Christ are of God, there being no other power to which they can be ascribed. Nay, here being, moreover, the fullest, positive evidences that it is the very work of the Almighty God, that Christ hath set a foot, and is still carrying on. If proof may be called proof, this is proved.. Quest. But are not the miracles themselves a sufficient argument to prove themselves to be of God, without fetching all this proof from the scope and use of them?

Answ. They are themselves sufficient. 1. For all the devils in hell are not able to do that which Christ and his apostles did, if they were willing. 2. And if they had a natural power, yet want they a moral power or license from God: for it is as certain as that God is the just and faithful Governor of the world, that he would never give devils leave to delude them by such miracles, without controling them, and giving us sufficient light to discover the deceit. All this is fully proved before.

But yet, though miracles are sufficient of themselves, God hath abundantly provided for our satisfaction; and lest any should say that evil spirits are so far from our knowledge that, for ought we know, they may do as great matters as all these: or, at least, may blind the eyes of the beholders, to make them think that they are done indeed; as when witches seem to be turned into wolves and cats, to the eyes of others, and their own and how far Satan can cheat poor mortals we cannot tell. I say, lest any should think they have this excuse for their infidelity, the Lord hath given them, as full evidence, that Satan is no friend to these works of Christ, as that the light of the sun proceedeth not from the abyss, or seat of darkness. Blessed be the Lord of truth and light, that hath set such an unquestionable seal to his Gospel, and given such an advantage to the faith of his people, and called us to believe nothing but what he hath evidenced to us to be true, by giving us so full an evidence that it is his revelation: that we may more comfortably do or suffer for our religion, and forsake all the world for the glory that is promised us, when we are so sure that it is God himself that hath promised it. Had God but left us in the dark in this point, what a loss should we have been at in every duty and temptation? How could we have resisted the lusts of the flesh, and the allurements of this world, if we had not had good assurance that there are better things hereafter this way to be attained? How could we have laid out ourselves heartily in God's service, or endured the scorns of the licentious world; or have differed from them in our course, and have forborne to run with them into riotous excess? Who will run cheerfully that doubted whether there be any prize; or sow in tears that knows not that he shall reap in joy? But, now, how cheerfully may we run; how light may we make of all our sufferings! With what alacrity and delight may we go through all duties, when we know who it is that hath promised, and on whose word we trust our souls! Now, what an argument is here ready to shame and repel all temptation, to make us contemn this empty world, and deny our flesh and carnal self, and patiently run the race that is before us, and, in a word, to be Christians indeed, and to live according to the rates of our profession or belief! Oh! what a blessed help is here to get up the heart in each day to God, and to facilitate our meditations on heavenly things. Alas! all the striving in the world would never have stirred our hearts to heavén, if we had not seen a glory to entice them. Love is not

driven but drawn; and nothing would have drawn them but that which is true as well as good; and no truth is fit to take with man but that which hath evidence; nor any beyond the measure of its evidence. I know the schoolmen, and some of our own most reverend divines do say that the christian religion is evidenter credibile, sed non evidenter verum. But, indeed, nothing is credible but what is true, nor evidently credible but what is evidently true. But, then, this I confess is true, and so their words may be admitted that it is evidently credible, because it is evidently a divine testimony, and I desire no more evidence of truth; but it is not evidenter verum in se, but only in the credit of the testifier but though there be not evidentia rei, it is as good if there be evidence that it is God who doth attest it: so that evidence of verity there must be; for, as Mr. Richard Hooker saith of them that would not have Scripture proved to be God's word, but believed only, 'How bold and confident soever we may be in words, when it comes to the trial, such as the evidence is which the truth hath, such is the assent; nor can it be stronger, if grounded as it should be.'

If we live faithfully, if we suffer cheerfully, if we die comfortably, and lay down our bodies in the dust in hope, we may thank God that hath given us such evidence of his truth, such helps to discern them, and his Spirit to fit us for the receiving and improving of them.

And therefore what a great wrong is it to the souls of believers, both that teachers do no more to the well-laying of this foundation, and that themselves do no more study and consider of these evidences! Certainly, whatever may be the most confident belief, that is like to be the most constant which is settled by sound evidence. And, for want of this it is, that seekers, and quakers, and apostates, do now of late prevail, to overthrow the faith of some, because that when they hear the objections which they never heard before, they are unable to answer; and the faith which was built on borrowed grounds, doth fall at the first assault; and they think they have found the falsehood of their former religion, when they have discovered only the falsehood or infirmity of their former belief.

And if men should resolvedly resist seducers, yet Satan himself will be ready to assault them: and if they never be tempted to doubt of the truth, yet can they never so well improve that faith, to holiness and consolation, which hath not evidence in our minds that it is certainly God himself whom we do believe,

The fullest evidence discerned doth certainly beget the strongest faith, and the strongest faith will produce the greatest holiness and consolation: so that you may perceive how much doth lie on this.

And, doubtless, evidence itself is none to us, if it be not discerned. And the frequent and serious consideration of it doth help to make the deepest impression; and, therefore, those that never hear or read these evidences, do want very much that advantage that God hath provided for their faith; and those that daily consider them in their strength, will find their faith exceedingly increased, and so all graces increased there withal.

Yet I know that it is the common method of the devil to set in most cunningly and violently with his temptations, when a Christian doth first set himself to look for evidence of the truth of his religion, and bring it under consideration; and, therefore, many imagine that all such seeking for proof is but the way to loosen men's belief, and overthrow them; but they should rather direct such novices in the faith, which way they should go about this work most safely, using the best evidence, and taking along with them the help of judicious teachers, and waiting for the reception of certainty by degrees, seeing it is not possible by ordinary means that all the evidence should be received in the beginning, and at once; I say such directions for the right managing of this work may be very necessary to them; but wholly to take them off and persuade them to take up all their faith on trust, and make up that in blind confidence, which they have not in true evidence, this will prove no wise or friendly advice at last.

The second consectary is this: from hence it appeareth that the matter of fact was then so evident, that the most malicious enemies of Christ did acknowledge that such mighty works were done by him: this was, then, past all doubt among the worst and most cruel of his persecutors: only all the question was, by what power he did them? For this was the only refuge that they had left them for their unbelief, that it was by sorcery, and by the power of Beelzebub that these works were done.

What I say of Christ's own works, is true also of the disciples' works after his ascension. Say these pharisees: "What shall we do to these men? for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem, and we cannot deny it; but that it spread no further among the people, let us straightly threaten them that they speak henceforth to no man in this name." (Acts iv. 16, 17.)

We see, then, that they were past all doubt that these miracles were done, though they blasphemed the Spirit by which they were done.

So when the Holy Ghost did fall upon the church, "They heard them speak with other languages as the Spirit gave them utterance; and when it was noised abroad, the multitude of devout Jews came together, that were come out of all nations to Jerusalem, and they were confounded to hear them speak in all their own languages, and they were all amazed, and marvelled, saying one to another, Behold, are not all these that speak Galileans? and how hear we every man in our own tongue wherein we were born, Parthians, and Medes, and Elamites, and the inhabitants of Mesopotamia, and Judea, and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews, and proselytes, we do hear them speak in our own tongues the wonderful works of God. And they were all amazed, and were in doubt, saying, what meaneth this? Others mocking said, these men are full of new wine." (Acts ii. 2-5, 12, 13.)

You see there is no question here, whether the thing was done; but only what was the cause of it. Whether it was God's Spirit by which they spake these languages? or whether all the Church were drunk, and drunkenness could cause such a thing? And, indeed, there could be no doubt of the fact, when not only the multitude in so populous a city were witnesses of it, but also when they might have gone to the christian assemblies, and heard the like again for their conviction in all. countries and nations round about where the Gospel was spread, and this for twenty, thirty, forty, or fifty, if not a hundred years together. So that there was no room left for doubting about the matter of fact, whether such things were done indeed

or not.

And to this day we find that the Jews, by tradition from their unbelieving ancestors, do tread the same steps, confessing Christ's works, but accusing him either of sorcery, or of I know not what acquaintance with the ineffable name, by the virtue whereof they say he did them. And so we find in their own writings yet, that when the Christians dispute with them, they will not begin with Christ's works or doctrine, but will only begin with the description of the Messiah, and then they argue thus: "If the description of the true Messiah belong not to Jesus Christ, then, whatever were his works or doctrine, he cannot be