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form’d, is as certain, as the self-evident Principles upon which it proceeds, though it be so far removed from them, that every one cannot discern the Connexion. Demonstrations may be far from being easy and obvious, but are oftentimes, we know, very difficult and intricate, which yet, when they are once made out, are as certain as Sense it felf. The Blefsing is pronounced to him, who believes not upon less Evidence, but upon that which at first seems to be less, which is less observable, and less obvious to our Consideration, but not less certain, when it is duly consider'd. For which Reason our Saviour, after he had wrought many Miracles, that were effectually attested by sufficient Witnesses, required Faith in those who came to be heaľd of him, because the Testimony
of others was the means, which in Ages to come, was to be the Motive of Faith in Christians, and he thereby signified to us, that there may be as good Grounds for Faith upon the Report of others, as we could have from our own Senses, and generally those who came in Unbelief, went away no better satisfied. Wherefore it is said, that in his own Country, because of their Unbelief, he could do no mighty work, save that he laid his hands upon a few fick folk, and healed them, Mark vi. s. He could not do his mighty Works, because they would be ineffectual, and would be lost upon them, and he could do nothing insignificant or in vain : If they would rejee what had been so fully witnessed to them, they would not believe, whatever Miracles they should see him do. Luke x. 23. the Disciples are pronounced blessed, because they had seen the Miracles of our Saviour, and heard his Dotrine. Which is very well consistent with the Blessedness here ascribed to those, who had believed what they had never seen. The Disciples were blessed, in those Means and Opportunities granted them, beyond what others enjoyed : Those, who had not the same Evidence, were blessed, in that they, by the Grace
of God overcame those Difficulties which stood in the way; and had the same Faith with them, whợ had not the same Temptations to Incredulity. For he is said to be a happy Man, who obtains his End without Difficulties to encounter, before he can arrive at it; and he likewise is accounted remarkably happy, who overcomes all opposition to gain his End. And those in the middle State, who find some difficulties, but not so much considerable, are such, as in respect of both the other, are esteemed less happy in the manner and means of obtaining it, tho' the event be the same, and they attain the enjoyment of the same End.
Our Saviour cannot be supposed in either of these places to speak of the final State of Blessedness in Heaven, and to determine at one time that they shall there enjoy more happiness, who have seen, and to declare at another, that they shall be more happy, who have not seen. For how can it be consistent, that Men should be peculiarly entitled to the Blessed ness of Heaven upon so opposite Terms, some for having seen, and others for not having seen? But our Lord speaks of the Blessedness of the means of Salvation, with respect to the greater or less difficulty, which accompanies them. The words are spoken of the time present: Blesed are the eyes, that see the things which ye fee; and Blesed are they, that have not seen, and yet have believed. And no Man can conceive, that all, who had believed upon the Report of others, should upon this account and confideration be advanced to greater degrees of Blefiedness in Heaven, than St. Thomas, and the rest of the Apostles. But our Saviour gives St. Thomas a gentle Reproof for his Incredulity, by telling him, that fince he did not believe, till he had been compelled to it by the utmost convi&ion, that any Man can receive from his own Senses in any case; It was a very happy and blessed
thing thing for the generality of Christians, that they were not so difficult and flow of Belief, but could believe without the fame Means which had been afforded him, but was not vouchsafed to them. If all Men were as diffident as he had been, how few would be faved? But it was happy for other Christians, that in this they were not like him.
It is very remarkable, thật amidst all his Miracles, our Saviour directs his Followers to Moses and the Prophets, and appeals to the Scriptures for the Authority of his very Miracles, and that even after his Resurrection, he inftrus his Disciples, who saw and discours d with him, out of the Scriptures, to confirm them in the Truth of it, Luke xxiv. 26, 27. He requires the Jews to give no greater Credit to his own Miracles, than that which he implies, they already gave to the Writings of Moses, fo as firmly and itedFastly to believe that he came from God. And we having all the Helps and Advantages which the Jews had to create in them a Belief of the Scriptures of the Old Testament, and many more and greater Motives (if it be possible) to believe those of the New, must therefore have sufficient means to excite in us that Faith which our Saviour required of those who saw his Works, and heard his Doatine; which certainly was a Divine Faith, and all the Faith, which if it be accompanied with sincere and impartial Obedience, is required in order to Salvation.
Upon the whole Matter, I conclude, that the Truth of the Chriftian Religion is evident even to a Demonftration for it is as demonftrable that there is a God, as it is that I my self am; or that there is any thing elfe in the World ;: because nothing could be made without a Maker, or created without a Creator; and it is as demonftrable, that this God being the Author of all the Perfections in Men, must himself be infinitely Perfe&t; that he is infinitely Wise, and. Just, and 1
mimin Holy, and Good; and that according to these Attributes he could not suffer a false Religion to be imposed upon the World in his own Name, with such manifest Tokens of Credibility, that no Man can possibly disprove it, but every one is oblig'd ta believe it.
Grays-Inn Gate, in Holbourn:
ther with an Exhortation to Patient Suffering for Righteousness. The Secoud Edition. By Nath. Spinckes, M. A. a Presbyter of the Church of England.
Several Letters which passed between Dr. George Hickes; and a Popish Priest, upon Occasion of a young Gentlewoman's Departing from the Church of England, to that of Rome, &c. The Second Edition.
A Second Collection of Controversial Letters, relating to the Church of England, and the Church of Rome, as they pafsed between an Honourable Lady, and Dr. George Hickes ; to which is added a Letter written by a Gentlewoman of Quality to a Romilh Priest, upon her return from the Church of Rome, to the Church of England, &c.
Twenty Two Select Colloquies out of Erasmus Roterodamus, Pleasantly representing several Superstitious Levities that were crept into the Church of Rome in his days. By Sir Roger L'EArange, Knight; to which are added Seven more Dialogues, with the Life of the Author. By Mr. Thomas Brown.
Two Treatises, one of the Christian Priesthood, the other of the Dignity of the Episcopal Order. First written, and afterwards publish'd, to obviate the Erroneous Opinions, Fallacious Reasonings, and Bold and False Assersions, in a late Book, Entituled, The Rights of the Christian Church; with a Large Prefatory Discourse in Answer to the faid Book. All written by George Hickes, D. D. The Third Edition, in 2 Volumes.
The Spirit of Enthusiasın Exorcised, in a Serinon Preach'd before the University of Oxford, &c. The Fourth Edition much Enlarg’d, by George Hickes, D. D. With Two Discourses, occafion'd by the new Prophets Pretensions to Inspiration and Miracles: The first the History of Montanism. By a Lay Gentlemarr; The other, The new Pretenders to Prophecy Examin'd. By N. Spinckes. a Presbyter of the Chuich of England.
A New Institute of the Imperial or Civil Law. with Notes, shewing in some Principal Cases amongst other Observations, How the Canon Law, the Laws of England, and the Laws and Customs of other Nations differ from it. In Four Books, compos'd for the Use of some Persons of Quality. The Second Edition corrected, with Additions. By Thomas Wood, Dr. of Laws, @c. To which is added as an Introduction, A Treatise of the first Principles of Laws in General, of their Nature and Design; and of the Interpretation of them.