53.5 and the Wine poured out signifies that Christ's blood was shed for many for the remission of sins Mat. 26.28 Q. What do our taking eating and drinking these signifie A. Our taking eating and drinking the bread and wine signifie the Communion of the body and blood of Christ 1 Cor. 10.16 Q. To what end was the Sacrament of the Lord's Supper ordained A. We are to do this in remembrance of Christ 1 Cor. 11.25 for as often as we eat this bread and drink this Cup we shew the Lord's Death till he come v. 26. Q. What doth our joynt partaking together of this Sacrament signifie A. Our joynt partaking of this Sacrament signifies that we being many are one bread and one body for we are all partakers of that one bread 1 Cor. 10.17 Q. What is the danger of receiving this Sacrament unworthily A. Whosoever shall eat this bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord 1 Cor. 11.27 and eateth and drinketh judgment to himself not discerning the Lord's body v. 29. Q. What must we do to receive this Sacrament woâ—â—hily A. Let a man examine himself and so let him eat of that â—read and drink of that Cup 1 Cor. 11.28 Q. What mean you by examining a man's self A. We must examine our selves whether we be in the Faith and prove our own selves 2 Cor. 13.5 Q. What shall become of us when we dye A. When we dye the dust shall return to the Earth as it was and the Spirit shall return unto God who gave it Eccl. 12.7 Q Shall our Bodies lye for ever in the Earth A. No there shall be a Resurrection of the Dead both of the just and unjust Acts 24.15 Q. By whom have we the Resurrection from the Dead A. As in Adam all dye so in Christ shall all be made alive 1 Cor. 15.2 all that are in the graves shall hear his voyce and shall come forth they that have done good unto the Resurrection of Life and they that have done evil to the Resurrection of Damnation Iohn 5.28 29. Q. When shall the Resurrection be A. At the last day Iohn 11.24.6.39 the end of the World Mat. 13.36 when the Lord himself shall descend from Heaven with a shout with the voyce of the Arch-Angel and with the Trump of God 1 Thes. 4.16 Q. Shall the very same Bodies rise again A. Yes this Corruptible must put on Incorruption and this Mortal shall put on Immortality 1 Cor. 15.53 Q. To what end must we rise again A. God hath appointed a day in the which he will Judge the World in Righteousness by that Man whom he hath ordained Acts 17.31 Q. What Man is that A. God shall Judge the Secrets of men by Jesus Christ Rom. 2.16 it is he who was ordained of God to be Judge both of Quick and Dead Acts 10.42 Q. Shall all Men be judged by Christ A. We must all appear before the judgment seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad 2 Cor. 5.10 Q. What shall be the doom of the Wicked A. Christ shall â—â—y unto the wicked depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels Mat. 25.41 and they shall go away into everlasting punishment v. 46. where their Worm dyeth not and the fire is not quenched Mark 9.48 and there shall be weeping and wailing and gnashing of teeth v. 50. Q. What shall be the reward of the Righteous A. Christ shall say unto the Righteous Come ye blessed of my Father inherit the Kingdom prepar'd for you from the Foundation of the World Mat. 25.34 and they shall go into Life Eternal v. 46. and shall ever be with the Lord 1 Thes. 4.17 Q. Can you exactly tell me what blessings the Righteous shall enjoy in Heaven A. Blessed are the dead which dye in the Lord they rest from their Labours Rev. 14.13 are comforted Luke 6.25 enter into the joy of their Lord Mat. 25.21.23 and an Inheritance incorruptible and undefiled and that fadeth not away 1 Pet. 1.4 but it doth not yet appear what we shall be onely we know that when Christ shall appear we shall be like him 1 Iohn 3.2 Q. In the mean time how ought Christians to behave themselves in this Life A. Our Conversation must be as becometh the Gospel of Christ Phil. 1.27 walking worthy of God who hath called us unto his Kingdom and glory 1 Thes. 2.12 being fruitful in every good work and abounding in the knowledge of God Col. 1.10 Q. How may our Conversation be as becometh the Gospel of Christ A. The Grace of God which bringeth Salvation teacheth us that denying ungodliness and worldly Lusts we should live Soberly Righteously and Godly in this present World Tit. 2.11 12. and herein should we Exercise our selves to have alwayes a Conscience void of Offence toward God and toward Man Acts 24.16 Q. Is not the Profession of Christian Religion enough of it self A. Not every one that sath unto Christ Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of God which is in Heaven Mat. 7.21 Q. Do you not make void the Law through Faith A. God for-bid yea we establish the Law Rom. 3.31 as the body without the Spirit is â—ead so Faith without works is dead also Iam. 2 2â— therefore blessed are they that keep Christ's Commandments that they may have â—â—ght to the tree of life may enter in through the gates into the City Rev. 22.14 Q. What is your duty to God as he is but One A. Because there is but one God we must worship the Lord our God and serve him only Mat. 4.10 cleave unto him Deut. 10.20 and have no other Gods before him Exod. 20.3 Q. What sins are you here especially to take beed of A. We must take heed how we say in our hearts there is no God Psal. 14.1 or have not the knowledg of God 1 Cor. 15.34 on knowing God glorifie him not as God Rom. 1.21 or prosessing that we know God yet in works deny him Tit. 1.16 or serve the Creature more than the Creator who is blessed for ever Rom. 1.25 Q. How ought you to worship God A. God is a Spirit and they that worship him must worship him in Spirit and in Truth Iohn 4.24 Q. What sins are we especially to take heed of A. No man hathâ— seen God's shape Iohn 5.37 let us take heed how we liken him to any thing or compare any likeness unto him Isa. 40.18 or corrupt our selves by making us a graven image or the likeness of any Figure Deut. 4.15 Rom. 1.23 Acts 17.29 to bow down to it or serve it Exod. 20.5 or think he can be worshiped with mens hands as though he needed any thing Acts 17.25 or worship him teaching for Doctrines the Traditions of men Mat. 15.9 Q. What Duties
A CATECHISM WHEREIN THE LEARNER Is at once Taught to Rehearse and prove all the main Points of CHRISTIAN RELIGION By answering to every queston in The very words of Holy Scripture Together With a short and plain Discourse Useful to confirm the weak and unlearned in his Belief OF THE BEING of a GOD AND THE TRUTH of SCRIPTURE Be ready always to give an Answer to every Man that asketh you a Reason of the hope that is in you with meekness and fear 1 Pet. 3.15 Hold fast the form of sound Works 2 Tim. 1.13 By Clement Ellis Author of the Gentile Sinner London Printed for Sam. Richards Bookseller in Nottingam 1674. TO MY PARISHIONERS My dear Friends and Brethren THis little Catechism with the short Discourse joyned with it are chiefly intended for your use and therefore to you in the first place are they offered I pray God the giver of every good gift to make this and all other poor endeavors of his most unworthy servant effâ—ctuall to establish you in the faith of Christ and the constant practice of all Christian virtues Ever since I came amongst you it hath been my dayly study how I might most profitably instruct you in the truth which is according to Godliness I have not followed cunningly devised fables neither used flattering words as ye know my business hath not been to amuse and confound you with a â—oise of words empty notions and the â—dle dreams of phanciful men nor to cozen your Souls by picasing the itching ear or prejudiced palate but to make necessary truths plain and intelligible 〈◊〉 to dress the sincere miâ—â—k of the word for you in that simple and wholesome way as I am perswaded was most conducive to your nourishment and gâ—outh thereby in Faith and Holiness If the success of my honest endeavours answer not my hopes of you and prayers for you I have cause indeed to mourn over your sins but I must not be discouraged from going on the same way still or praying unto God for his blessing upon it One evident cause of all that gross ignorance and error ethat wretched prophaneness and licenciousness that wild Fanaticisme as well in practice as opinion which is now every where too visible is the want of good and seasonable instruction in the first principles of our Religion Where youth is suffered to grow up in ignorance no better can be expected but that it run into dotage at last If the Foundation be either unlaid or fals-laid it can be no wonder to see the Superstructure shaken or blown down The truth is it is but too easy to shew that all those unhappy divisions and miscarriages which have ben of late and yet are amongst us in matters of Religion have Sprung if not only yet in great part from the neglect or abuse of that prime duty of Catachizing But I am not willing to draw out this Epistle into an unreasonable length by inlarging upon this subject Insteed of that leâ— me earnestly exhort you as you value the glory of Christ the peace of the Church and the eternal happiness of your own Souls 1. Be not wise in your own conceits take heed of that Spiritual pride whereby men are so apt to swell and grow great in their own eyes and much above these low ways of learning If any man despise these little helps it is but reasonable he should make it appear that he needs them not and when he shall do so I will promise him I will not trouble him any longer with them 2. Let not your children or servants perish for want of that instruction whereof you presume your selves to have no need It is not your fulness can keep them from starving Suffer them to be led by the hand till they get more strength If you have any love for them expose them not through want of instruction to be made a prey to Satan and every crafty Seducer whilst you phancy your selves such strong Saints as that you need not fear either the stoutest tempttaion or the loss of Heaven it self 3. Take heed how you run a whoring aftâ—r every new conceit in Religion which flatters your humour Think it not impossible that you may be led into the ditch by those who call them â—ives New Lâ—ghts â—ry the Spirits whether they be of God And thâ—s you can never do if you be not first well instructed in the Châ—eâ— principle of Religion which the holy Spirit of God hath already taught in his word 4. Suffer not a blind Zeal about trifles to transport you beyonâ— all care of the more weighty and substantial parts of Religion Think not that it is the commendation of your Religion that you scruple at a few Cerimonies or quarrel with the commands of your Superiors but believe and do as Christ hath taught and commanded certainly to live Godly and Rightuously and Soberly in this present world is a better sign of a Religious heart than all Sacrificings of the peace of Church and tate to a man 's own humour or groundless phancy A sound knowledge of the principles of Christian Religion would banish these shadows and bring back agaâ—n the truth and substance of Godliness 5. Yâ—â—ld therefore your selves with all meekness to instruction that ye may grow in grace and in the knowledge of our Lord and Saviour Jesus Christ that ye may no longer be Children tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive that ye may continue in the faith grounded and settled and may be ready to give answer to every one that asketh you a reason of the the faith that is in you He that can do so will not be ashamea to do it and he that cannot should be ashamed not to learn to do it 6. Remember that when you were baptised you promised and vowed by others to forsake all sin to believe all the Articles of the Christian Faith and to obey God's holy will and commandments is it not therefore necessary that so soon as you are capable you should apply your selves with all diligence to learn what those Sins those Articles and those Commandment are That you may do so the Churh hath provided for you a short and easy Catechism and excellentlâ— fitted 〈◊〉 first years to prepare yâ—u for Coâ—â—iâ—maâ—â—on that is to make you understand your vow of Baptism so far as you may be able in your owâ— persons openly in the face of the Church to profess anâ—â—â—clare 〈…〉 to keep it and thereupon 〈◊〉 both the approbation and prayers of 〈◊〉 â—piritâ—al Fathers and â—â— tâ—◠〈…〉 for Grace to enable you 〈◊〉 And seeing those 〈…〉 there solemnly made to God for â—ouâ— growth and increase in knowledge and grâ—â—shâ—uld it not be your constant endeavour by a diligent use of all the mâ—aâ—s to be dayly more confirmed and improve in both now for this â—nâ— it is not only necessary to read the
power of Satan unto God that we may receive forgiveness of sins and Inheritance among them that are Sanctified by the Faith that is in Christ Acts 26.18 Q. What is the danger of not receiving the Gospel of Christ A. How shall we escape if we neglect so great Salvation Heb. 2.13 if we sin wilfully after that we have received the knowledge of the Truth there remaineth no more Sacrifice for sins but a certain fearful looking for of Judgment and fiery indignation which shall devour the Adversaries Heb. 10.26 27. Q. Ouce more tell me the happiness of Christians A. They that hold the Doctrine and Truth which is according to Godliness 1 Tim. 6.3 Tit. 1.1 and by patient continuance in well-doing seek for Glory and Honour and Immortality to them Christ will render Eternal Life Rom. 2.7 He that despised Moses Law â—yed without mercy under two or three Witnesses Of how much sorâ—r punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the Blood of the Covenant wherewith he was Sanctified an unholy thing and hath done despite unto the Spirit of Grace Heb. 10.28 29. Some of the most Easie and Obvious Considerations which may help to Confirm the Weak and Vnlearned Christian in his Belief OF THE BEING of a GOD AND THE TRUTH of SCRIPTURE THE Foundation of all Religion lieth in the belief of a God for if there were not a God to be Worshipped by us then all our Religion were in vain and though there be a God yet if a man do not believe that He is he can be of no Religion all Religion consisting in a firm Belief that there is a God join'd with an hearty endeavour to please and honor him a fear to offend him and a hope to be made happy by him Now that the most unlearned may see how reasoâ—able a thing it is to believe there is a God whom he â—s boâ—nd to Obey and Worship let him conâ—idâ—r â—hese following things 1. It hath ever been the general bâ—dâ—e of the whole world that there is a God Hence let a man thus reason with himself 1. I see that in most things which are not plain to sense it is a very rare thing to find many men of one opinion but even all they who differ most from one another and that in very weighty matters of Religion do unanimously agree in this that there is a God 2. The best men that is they who do most good in the world have ever been most forward and zealous in God's cause 3. The most Learned who have spent their strength and time and have the best means to learn the Truth have satisfied themselves and laboured to confirm others in the belief of God 4. The wicked and worst who are also the most of men could never find any reason to believe there is no God but though they could heartily wish there were none because the very thoughts of him are troublesome disturbing their pleasures and their wicked designs with fear of him yet do they feel him in their consciences whether they will or no 5. They who have denyed a God are but a very few and so wicked that the world hath been weary of them and they could hardly perswade the world they were in earnest but rather that their wicked lives did perswade them to wish there were no God than that any reason did convince them to believe so Yea all they can say shews only that at most they are in doubt and phancy for a time to still their troublesome consciences some possibility that there may be no God whilst they can neither make it certain to themselves nor so much as probable to others who would fainest have it so that there is none Seeing then that the generality of mankind even the most the wisest and the best believe it and a very few only of the very worst do rather wish than say or only say but cannot prove that there is no God I have no reason yet to think all men in the world either fools in believing or knaves in making a lie but only these very few whom no man hath cause to account much better If any man shall now say that this universal belief is only grounded on some blind Tradition which some crafty Politician firâ—t set on foâ—â— that he might keep the silly world in awe I ask who made him so wise as to know that which for so many thousand years now past no man hath been able to discover When began this Tradition When was it not Who set it first on foot was it never discovered to be so till now How doth it now appear that it is so Did all men before believe there is no God And is it then a likely thing that all men even the wisest should beat first tamely caught and ever after blindly led by a bare hear-say and that in a matter of such universal and eternal concernment to all mankind By what means did he bring all men to believe him Did he by force compel them to it What mighty man was he that could thus over awe the world How sewed up their lips that no man could tell this lamentable story How came it to pass that when this force abated men returned not to their old unbelief Or did he move men by reason to believe him They must needs be very weighty reasons that could perswade all men to come off from their old unbelief and to embrace a belief that they saw would fill their minds with fear and awe and put a â—â—rb upon their carnal wills and restrain their beloved Lusts and set a bar to their worldly Interests and stop up the current of their natural inclinations and abridge them at once of all their wonted liberties If they were not strong and powerful reasons that could do all this which certainly must be very hard to do then why hath not the Atheist all this while out of love to his supposed truth with his better reasons perswaded the world to that which must needs seem far easier considering mens corruptions generally to cast off the belief of God But if they were good reasons as they must needs be which makes so proud a thing as man to own a God above him then is it reasonable to believe a God But what design had this politick man in all this Did he pretend he had his Laws from God and by that device perswade men to submit to them If he himself believed no God 't is hard to think what hopes he should conceive that those reasons which could not perswade himself might prevail with all others besides if this was his design it doth not seem to savor much of policy to perswade men in love with liberty to put their necks into his yoak fâ—r the sake â—f a God whom they knew not or of Religion which they loved not Again the wiser sort might well be supposed as politick as
God Why did that eternal Man leave Children so unlike himself of so short a Life Or what is now become of him If he was eternally he had eternally a power to be and live and did chuse to dye and be no more and not leave the least notice to the World that ever he was Did that first man begin to be He gave not his beginning to himself for before he began to be he was not he had it from no other man for he was the first man did he spring out of the Earth Shew what power the Earth had to prodcue so noble a Creature and if it had that power did it spend it all at once that it should never before or since bring forth another man or any thing like him I know men may dream of strange â—hings and tell their dreams so often that they may forget they were dreams and begin to think them Truths and because wicked man is afraid of God he is willing to set hiâ— phansie aâ— work to hatch pretty conceits which he may play and sport with and divert himself from hearkning to his Conscience and fom all thoughts of God which disturb his quiet and imbitter his delights with fears of Judgment but he shall never be able by reason to satisfie himself that there is no God 3. The content of the whole World perswades me that it is at least a very great unadvisedness and arrogance hastily to dis-believe a God the whole frame and order of Nature convince me that it is very reasonable and highly satisfactory to the mind of man to believe there is a God but far greater satisfaction yet a man may receive from those clearer evidences which God hath given to the World of himself in Prophesies and Miracles Let a Man therefore thus reason with himself First Things have been fore-told many hundred years before they came to pass and these things have come to pass exactly in all circumstances of time place and manner as they were fore-told For my own part I know that I cannot tell what shall be to Morrow or the very next hour and others who have ventured to fore-tell such things have miserably befool'd both themselves and all that gave credit to them onely those few who pretended that they came from God and gave sufficient evidence to the world that they spake by God's Command have been so happy as to gain credit to the God from whom they came as the true God and to themselves as his true Prophets by a timely and evident fulfilling of those things which they did foretel Now seeing that there have been men who have foretold the the things which afterwards came to pass in all circumstances as they were fore-told and such things as did not depend upon the constant course of Nature and such as no man else could foresee and seeing that these men did profess they knew not these things by their own Art or Study nor by any natural means but only by the revelation which they had from God and seeing it is unconceivable how any should know such things but he alone who governs and orders all things I cannot but believe there is a God who sent these men and spake by them 2. Works have been done which not only exceed the power of man to do but are clearly above the power and against the course of nature these are truly called Miracles wonderful works The Fire hath refused to burn them that were cast into it the Waters have stood up like Walls on each hand whilst men have passed dry-foot through the midst of them the Sun hath been made to stand still for a time and the dead have been raised to life with a word these and the like things I am sure man hath of himself no power to do nor can any man imagin by whom they could be done but by him alone who hath the command of nature These things were done by men onely who said they came from God and to witness to the world that they said truly and all to perswade the world to acknowledge God to fear worship and obey him and therefore I cannot but believe that there is a God who sent these men and wrought by them If any man now ask how we know there have been such things as these he will receive a fuller answer in that which now follows to shew what reason we have to believe the Scriptures to be true wherein these things are recorded It is very reasonable to believe that if there be a God he expects some homage and duty from us and because we can of our selves but guess at most what duties they be which we are to pay unto him and so may be mistaken it is farther yet very reasonable to believe that God hath given us some notice of his will and pleasure and some rule to direct us how we may acceptably serve and honour him and that he should therein make known unto us so much of himself as may beget in us an honuorable esteem and reverend thoughts of his Majesty and so much of his works as to convince us that we came from him and do depend upon him and so much of his goodness and bounty as may encourage us to serve him cheerfully and lastly such demonstrations of his truth as may satisfie us that all this is real and no guile or deceit in it The reasonableness of believing this upon supposition onely that there is a God will make it still more reasonable to believe there is a God when we see that there is something which men do receive and own as a rule sent from God to teach us how we are to honour him and that it hath all those things in it which we suppose it reasonable that such a Rule should have Now we have in our hands a book called the Bible or book and the Scripture or Writing by way of excellency and it is believed that in this Book we have the Word of God whereby he hath revealed himself and his will unto us to teach us both what we are to believe and what we are to do and what we are to hope for That then which we are now to be satisfied in is how it appears that this Book doth indeed contain the Word of God Now this Book being made up of two parts the Old and the New Testament and the Writers of the New Testament bearing witness to the Writers of the Old Testament that they came from God it will certainly follow that if the Writings of the New Testament be true and from God the Writings of the Old are so too Therefore a man need do no more but satisfie himself in the truth and Divine Authority of the New Testament And here let a man thus reason with himself 1. I see that we have these Books and I see whose names they bear I see that the men who writ these Books pretend that they spake from God and that we ought to
receive these books as the Word of God and a great part of the world doth receive them as such Now that such men once were in the world and that these books were indeed written by them I have as much reason to believe as the matter will bear that is as much as I can have to believe any thing that was done before I was born and no man can expect more I find that the Histories which are generally received throughout the world do make mention of them and do record the many oppositions and persecutions which they met with in the world because of what they preached and writ And of these that witness of them some indeed are Friends such as believe what they write and build their Salvation upon it and therefore would certainly take what pains they could to be well informed of the truth of it and cannot be supposed being many of them the learnedst men in the world to have taken meerly on trust a thing which they thought of such everlasting concernment to all the world that they feared not â—he most barbarous Torments and Deaths but chearfully suffered all in defence of it Others are Enemies such as believe not what is written but yet witness that there were such men and that thus they writ and themselves write against the things here written Seeing then that we have the concurrâ—nt Testimâ—nies of Friends and Enemies in all ages since these men lived and wrote and that now their Writings have been received and to the death defended by a great and that the most civilized learned and wisest part of the world for neer upon seventeen hundred years if I do not believe that such men there were and that such things they wrote I can believe no History nor any thing which was or was done before I was or that I have not seen and this certainly were most absurd 2. I find that these men who writ these Books do tell us in them that there was one then in the world called Jesus Christ and he was the Son of God and came forth from God to teach men the true knowledge of God and that they were his Disciples Scholars and Followers and were taught by him and by the Spirit of God and were sent forth by him with command to preach what he had taught them to the world and that this is God's Word which they have left us in these Books If then these men speak the truth then is this God's Word All then that I am now to be satisfied in is what reason I have to believe that these men spake the truth 3. That these men spake truth and writ the truth and nothing else I shall have reason to believe If I can find that they had all opportunities of knowing the truth of what they writ and that they have given sufficient testimony of their integrity and fidelity in writing only what they knew 1. That they had all the opportunities of knowing the truth of what they writ I cannot doubt when I consider that most of them were constantly with Jesus Christ and instructed by him and that all they write is either a relation of the deeds of Christ whereof they were eye-witnesses or of such deeds whereof themselves were actors or else such Doctrines as Christ taught them and they received from his mouth 2. That they have given sufficient evidence of their fidelity and honesty in delivering unto us nothing but the truth which they knew I cannot but believe when I consider these things 1. In some of the chief matters of fact which they relate which seem of all others most incredible and which if once believed will certainly give credit to all they say as the Death and Burial and Resurreâ—tion of Jeâ—â—s Christ from the dead on the third day they appeal to the Testimonies of a multitude of witnesses then living and this is not the custome of men not confident of the truth of what they say 2. It cannot be conceived what advantage they could propose unto themselves in delivering such an untruth to the world for they could not but foresee that they were to preach a Doctrine which the reputed Wise-men of the world would scorn and deride as a thing incredible to their reason and contrary to the Principles which their admired Philosopy was built upon a Doctrine contrary to the Religions then professed by the men of the world and for which they were most zealous and all the powers of the world did own and countenance and in all probability would with the Sword endeavour to uphold Yea they found themselves indeed derided and persecuted exposed to hunger and thirst and watchings and stripes and bonds and death and constantly endured all sufferings and shame for the Doctrine's sake which they preached they could not then propose to themselves worldly wealth or honors or pleasures in what they did Nor is it reasonable to think they did it meerly to get themselves an empty name hereby for besides that they were made a laughing-stock both to Iews and Gentiles and wholly disreguarded it it is not usual for men of their breeding and mean way of living to be so ambitiously greedy of a bare name as to forgo their whole livelyhoods endure all miseries and lay down their lives to purchase it yea both their Conversatitions and Doctrines did all along condemn and shew they were not tainted either with falsehood or ambition Did they then believe themselves what they spake and writ or did they not If they did not believe it then did they for the sake of an known and unprofitable lie forsake all that was good and profitable to them in this world whilst they had no hopes of another world and so must needs be perfectly mad but they were no mad men their own writings do abundantly witness for them If they did believe what they writ to be true and had all opportunities of knowing the truth and â—un the hazard of all they had in professing it and making it known unto the world and sought no temporal advantage to themselves bâ— it then sure we have all reason to believe them honest and plain-dealing men and to embrane the Truth which they have left us I consider once more that they were men so unblameable in their Lives that the very worst their enemies could say of them was that they were a company of plain simple and unlearned men If so then is it still more unlikely that they should of their own brains invent such a Religion as so great and learned a part of mankind hath now so long a time embraced as the wisest and the best and which all must grant did require more than a Fools head to invent it Again if these men had an ambition onely to be the Founders of a new Religion then either they had real hopes that the world would accept of it or they had none It cannot be thought they had no such hope for who would suffer what