The reasons of the Christian religion the first part, of godliness, proving by natural…

I shall have fitter occasion to answer that anon: I shall now say but this, that the nature of the work, the tendency of it, the irrational, erroneous, or brutish tyrannical manner of doing it, the internal importunity and manner of his suggestions, and the effects of all, and the contrariety of it to God and Man, will soon show a considerate man the author. (Though more shall be anon added.)

I shall have fitter occasion to answer that anon: I shall now say but this, that the nature of the work, the tendency of it, the irrationall, erroneous, or brutish tyrannical manner of doing it, the internal importunity and manner of his suggestions, and the effects of all, and the contrariety of it to God and Man, will soon shew a considerate man the author. (Though more shall be anon added.)

V. All this aforegoing will show a reasonable man, that the Spirits Regenerating work is such, as is a full attestation of God to that Doctrine, by which it is effected. And if any now say, How prove you, that all this is to be ascribed to Jesus Christ, any more than to Socrates or to Seneca, or Cicero: I answer: 1. So much truth of a sacred tendency, as Plato, or Pythagoras, or Socrates, or any Philosopher taught, might do some good, and work some reformation, according to its quality and degree: But as it was a lame imperfect doctrine which they taught, so was it a very lame imperfect reformation which they wrought, unlike the effects of the Doctrine and Spirit of Jesus Christ: I need to say no more of this, than to desire any man to make an impartial and judicious comparison between them. And, besides much more, he shall quickly find these differences following: 1. That the Philosophers Disciples had a very ⟨p. 289⟩poor, dark, disordered knowledge of God,¹ in comparison of the Christians: and that mixed with odious fopperies, either blasphemous or idolatrous. 2. The Philosophers spake of God, and the Life to come almost altogether notionally, as they did of Logic or Physics; and very few of them Practically, as a thing that mans happiness or misery was so much concerned in. 3. They spake very jejunely and dryly about a holy state and course of life, and the duty of Man to God, in resignation, devotedness, obedience and love. 4. They said little comparatively to the true humbling of a Soul, nor in the just discovery of the evil of sin, nor for self-denial. 5. They gave too great countenance to Pride, and Worldliness, and pleasing the senses by excess. 6.