HAving in some former Discourses establish't and clear'd the Foundations of Religion, I shall proceed to raise the Superstructure. That God is the Maker of the World; that he observes our moral Acti­ons, and will require an Account of them in the future state, and distribute eternal Recompences accordingly, has been proved by such invincible Evidence that Rea­son cannot resist. It follows there­fore that Religion is necessary both for the honour of God, and in order to the happiness of Man. For we cannot conceive, but that the wise Creator in making all [Page 4] things, design'd his own Glory, both in the manifestation of his own Perfections, and that they should be acknowledg'd and reve­renc'd, loved and prais'd by in­telligent Creatures. This is a na­tural duty, to which Mankind with an unforc'd consent agrees. For, as Honour in the general is the homage paid to conspicuous Ex­cellencies, and specially to benefi­cent Vertues; so Religion, that is the highest Honour, is justly due to God, the most Sovereign Being in all Perfections, and our Sove­reign Benefactor. And 'tis equal­ly clear that the happiness of Man depends on Religion. For if God regards the Actions of Men, not to have a naked speculative know­ledg of them, but with an Eye of Providence and Judgment; if He will accept and reward our servi­ces [Page 5] not as profitable to Him, but as the just expressions of our love, thankfulness, and obedience to Him, 'tis requisite our prime care should be to serve Him. In this the greatest Duty and supream In­terest of Men are inviolably uni­ted: for what obligation can pos­sibly be equal to that of pleasing our Maker and Preserver? and what is comparable to the Interest of Eternity? From hence there is a general inclination in Men to worship the Deity, imprest from the Author of Nature; but the ways are diverse. Religion changes its shape in several Countries, and the Rites that are observed by some Nations as sacred, are rejected by others as impious, or vain. Now, in this variety of Religions, and every one contrary to the other, 'tis necessary to consider which is [Page 6] that special Way of serving God that is only pleasing to Him. If a Traveller be distracted between several Wayes, he will enquire which leads to his Journeys end, and not go on with uncertainty. And is it not infinitely reasonable to do that in the most important Affair, which any person will do in the most ordinary? To be in­different in a matter so deeply concerning us, is prodigious above all wonder. For if the means we use to obtain the Favour of God, provoke his Anger, our misery is remediless. But alas! no rashness is so common, as that of Men's preferring one Religion before a­nother.

How many false Religions are defended by whole Nations with that Zeal as if they were the most assured Persons? when the Foun­dations [Page 7] of their Belief and Adhe­rence are so weak, that did they call Reason to Counsel, they must be convinc'd of their Errors. They are led by vain respects to their Progenitors from whom their Re­ligion is deriv'd; and what they receive at first without discerning, they never distrust; As if the first Instructions were alwayes true. They resign up their Judgments to their Princes: And if humane Authority were a sufficient motive in this case, then every Religion will be saving in the Country where 'tis establish'd by Law. Nay the Christian Religion, though shining with an extraordinary lu­ster, which justifies it to every one that will but open his eyes to con­sider it, yet is as injudiciously and carelesly received, as the vainest Religion in the World. Innume­rable [Page 8] are Christians in title, with­out any solid conviction in their minds, or divine change in their hearts, the effects of its truth and goodness. They are Disciples of Christ, as the Turks are of Maho­met, by the sole impression of Ex­ample.

In the discussing this matter I shall proceed upon such Princi­ples as are evident to the humane understanding. 'Tis a common Principle acknowledged by all Men, That God alone is to prescribe that Way and Order of Service wherein He will be honoured. For this Rea­son those who in any Nation in­troduc'd a Form of Religion, al­ways pretended to have Divine-Direction for it. Now that God has signified his Will to Men in this most important Matter, 'tis most reasonable to believe. The [Page 9] Arist. Mē ­tap. Philosopher observes that such is the providence of Nature, that the most necessary Arts for the sup­port of life are easily learnt of all. In the rudest Ages men were skil­full to cultivate the Earth, to go­vern their Flocks, to dress their Provisions for food. But those Arts that were onely for delight, not absolutely useful; as Musick, Painting, Perfuming, Embriode­ry, &c. required more study and skill, and therefore were more modern. And if the Divine Pro­vidence has such a tender care of Man, as to make the knowledge of such things easy, as are requi­site for the Temporal life, 'tis rea­son to believe he has not left him destitute of those means that are necessary for the obtaining Eternal Life. Now that the Christian Religion alone is true, will fully appear,

• [Page 10]1. By comparing it with other Religions, that upon trial are con­vinc'd of open falsity, or that they are infinitely excelled by the Chri­stian in those things wherein they have any resemblance, or degrees of Truth and Goodness.
• 2. By considering it directly, as to its intrinsick excellencies, and those External Supernatural Ope­rations, that are the express Cha­racters of Gods hand, which af­ford an infallible testimony of his approving it.

Before the coming of Christ in­to the World there were two sorts of Religions, Gentilisme, and Ju­daisme. The first is utterly ex­cluded upon the account of its gross and palpable contrariety to the Principles of sound Reason.

1. By a fundamental error in the Object of Worship. Idolatry [Page 11] then spread through all the Regi­ons under both the Hemispheres. Now 'tis evident by Reason there is but one true God, an Infinite Being, the Maker and Governour of all things, that has alone Divine excellencies in himself, and a Di­vine Empire over us, and conse­quently is alone worthy of Su­preme Honour. And what greater indignity can be offered to Him, than the placing of Idols in His Throne? He is a jealous God, sensible and severe; and will not suffer any partner in his Worship. His Honour is eminently con­cern'd to vindicate His despised Deity. 'Tis a pittiful shift to al­ledg, that they honoured their in­feriour Gods with a lower and imperfect worship: for all divine Worship is supreme, and to be given only to the supreme God. [Page 12] Besides, what more debases Man than to consecrate the flower of his esteem and affections to unworthy Objects, and many times to things wherein were no signs of Life, much less any Ray of Divinity? 'Tis evident therefore that the nu­merous Sects of Superstition were involv'd in the most wretched ig­norance of God and themselves. And 'tis observable, that no quar­rels were rais'd amongst the Hea­thens about the several Gods they worship'd. For the Devil, the ir­reconcileable Enemy to God's Glory and Man's Happiness, was pleas'd with their deadly Errours. Let them adore the Host of Hea­ven, or of the Earth, it was alike to him: for they all diverted the minds of Men from the sole Ob­ject of Divine Worship, the true God.

[Page 13]2. Gentilism was equally cul­pable in the manner of Worship. Those who made Gods to them­selves, ordained their service ac­cording to their fancies. But the true God that made Man will be worshipped according to his own appointment. Now if we consi­der that unintelligible variety of Religions amongst the Heathens, we shall have reason to conclude, that there is no instance wherein the excess of Man's native blind­ness and depravation is more asto­nishing, than in the ways he has devised for the serving of God. This will appear by taking a short general view of the ways of Wor­ship in practice among the most learned and polite Heathens.

The Grecians and Romans had Tanta Genti­um in rebus frivolis ple­runque Reli­gio est. Plin. more Art and Improvement than the rest, yet how frivolous and ex­travagant, [Page 14] nay how impious were their solemn Mysteries? The E­leusinia sacra, the rites of Cybele, the Floralia, &c. were mixtures of Folly and Filthiness. Their Au­guries by the flight of Birds, their Presages by inspecting the Magis ex alieno jecore Sapiebant, quam ex suo. Intrals of Beasts, and the Smoak of the Incense, were so fantastick, that if one had design'd to invent things ridiculous without the least shew of Reason, it had not been possi­ble to exceed them. They were very curious about Trifles, and careless of real Vertue: And what is more unworthy of God than to imagine that He is pleased with little sensless observances solemn­ly performed? They were afraid to soil themselves with imaginary pollutions, and insensible of the deepest defilements. Their most sacred Mysteries were a covert for [Page 15] [...]. Clem. Alex. Protrept. Uncleanness, and under the mask of Religion the basest Villanies were disguised. But I will not rake in those sinks of filthiness. Now what is more impious than to ima­gine that God is pleased with the most sordid Lusts, that cannot be nam'd without violating Mode­sty, nor thought of without defi­ling the Mind with their infamous Ideas? But 'tis no wonder that such pollutions were esteemed Religi­ous Rites, for they attributed to their Gods such actions as were most unworthy a vertuous Man. The Poets were the chief Doctors in their Church. Their tales of the Rapes and Incests, and secret A­mours of their reputed Deities, were the rule of their Faith. And what a pernitious influence this kind of belief had upon them, and how dishonourable it was to their [Page 16] Gods, the wiser sort then disco­ver'd. It was Cicero's just censure of Homer, that whereas he should have raised up Earth to Heaven, instructed Men to live according to the purity of the Gods, he forc'd down Heaven to Earth, and made the Gods to live like Men in this Region of impurity. 'Tis the highest Glory of Man to be made the Image of God in moral excellencies, and 'tis the vilest con­tumely to God to fashion him to be the Image of Mans vicious af­fections.

Add further, that Man was a sinner, and under the righteous displeasure of Heaven, all were compell'd to acknowledge by the Stings of Conscience. But what miserable work has been made from the ignorance and guilty fears of the Heathens, to render the [Page 17] Deity propitious, is manifest in several instances, and especially in their cruel sacrifices of Men. This was their practise in extream dan­gers, to purge their Cities, and a­vert Divine Judgments. As if some eminent acts of Sin had the vertue of expiation. In short, the design of Religion is to procure the fa­vour of God, and to sanctifie Man, both which are necessary in order to his Blessedness; but how in suf­ficient Gentilism was for these great effects is manifest. Nay, on the contrary, such a prodigious mixture of folly and wickedness makes it sadly evident, that the variety of Religions among the Heathens, were but several ways of dishonouring God, and perish­ing for ever. It is further to be observed, that the Philosophers of greatest reputation, admir'd as [Page 18] Oracles of more than humane Wisdom, did not cure these de­structive evils. They should have exprest an Heroic Magnaminity (to which they vainly pretended) in resisting the dreadful torrent of Idolatry that everflowed the World. But they basely tempo­riz'd with the vulgar Heathen. 'Twas their declared Principle, that a wise Man should follow the Religion of his Country, and conform in his external practice with establisht customs, if he re­serv'd his mind free for Philoso­phy. Thus they extinguish'd the most radiant beam of the Deity, and rob'd him of his most glorious Attribute, the Unity of his Essence. And by this we may judge how unfit they were to instruct and correct the degenerate World, and make it truly better, when they [Page 19] suffer'd Religion, the fountain of all Vertues, to be corrupted, and the Worship of the only true God, the prime and chief part of Piety, to be given not only to inferiour objects, but to evil Spirits. Mise­rable Physicians! whose care was applied to redress some lesser evils that concern'd Societies, and neg­lected this mortal wound in the Heart. 'Tis a killing aggravation of their connivance and compli­ance with ignorant Idolaters, that they held the truth in unrighteous­ness; and when they knew God, they glorified Him not as God, but chang'd the Glory of his Incorruptible Nature, into an Image made like to corruptible Man, and Birds, and four­footed Beasts, and creeping things. This was the state of the Pagan World till the Gospel appear'd, and directed the natural religious [Page 20] inclination of mankind into its proper channel, to the only true God.

2. The Religion of the Jews is to be considered. This the Christi­ans acknowledg with them, was Divine in its Authority, Doctrine, Moral part, Worship and Promi­ses. God himself was the Au­thor, and confirm'd it by many illustrious Miracles. 'Tis deliver'd in the most antient authentick and venerable Writings in the World. It instructs us concerning the Na­ture of God, his Works of Creati­on and Providence, and the Judg­ment to come. It commands the love of God, and to serve him on­ly, and the love of our Neighbour as our selves. The ceremonial part was a full conviction of the guilt of Sin, a visible discovery of the rights of eternal Justice, and a [Page 21] powerful means to humble Men before the Infinite and offended Majesty of the Creator. It pro­pounds temporal rewards, as the marks of Gods favour sutable to the Church then in its minority, but under that Vaile the most ex­cellent and eternal rewards. This Religion in its Ceremonial exter­nal part was to continue till the coming of the Messiah, and then to be abolish'd. To make this evi­dent, I shall thus proceed:

• 1. That the ceremonial part con­tain'd nothing that was morally and unchangeably good, for then it had been obligatory to all Na­tions, and from the beginning; whereas it was prescribed only to the Jews, and after a long space of time, wherein many holy Men, though ignorant of that part of the Law, yet received a Divine testi­mony [Page 22] that they pleased God.
• 2. 'Twas of impossible per­formance to all other Nations; as appears by the Precepts concern­ing Sacrifices that were to be of­fered only in Jerusalem, and by the Levitical Priests, and their solemn Festivals so many times in the Year. Now the Worship of God being an essential Duty of the rea­sonable Creature, 'tis absurd to imagine that it necessarily consists in such things that cannot be done by all Men.
• 3. God himself often declar'd that the Rituals of the Law were
  Jsa. 1. Psal. 50.
  of no price with him absolutely consider'd.
• 4. They were enjoynd the Jews for peculiar reasons, princi­pally that by those imperfect rudi­ments they might be prepar'd for the times of Reformation. God had [Page 23] drawn in the Legal Ministration, numberless Images of the Messiah; their Temple and High-Priest, their Ark and Offerings, with all their Ceremonial Service did sig­nally point at him. And this is a ninfallible evidence, that a mind superiour to Moses's design'd all that Work with a final respect to Christ, that the Jewish Nation having the Idea of him always present might not mistake him when he should appear. And that heavy yoke of Ceremonies, with the spirit of servile fear that attend­ed it, was to excite in them earnest longings after the Messiah, the De­sire of all Nations, that with un­speakable joy they might receive him at his coming.

Now that the Legal Institution should expire for the weakness and unprofitableness thereof, and [Page 24] a Divine Sacrifice be offer'd up of infinite value and vertue to recon­cile God, and purifie the Consci­ences of Men, was declared whilst the service of the Temple was per­form'd with the greatest Pomp. Thus the Messiah spake by the mouth of David, Sacrifice and offer­ing Psal. 40. thou dost not desire, my heart hast thou open'd; Burnt-offering and Sin­offering hast thou not required; then said I, lo I come; in the volume of the Book 'tis written of me; I delight to do thy will O my God. And the same inspired Prophet declar'd when the Levi­tical Priesthood was in the great­est splendour, that there was ano­ther order of Priesthood than that of Aaron, established in a more solemn manner, and of everlast­ing efficacy: The Lord hath sworn, Psal. 110. and will not repent, thou art a Priest for ever after the order of Melchisedec. [Page 25] That this Prophecy respected the Messiah, even the Pharisees could Mat. 22. 42. not deny. For when Jesus Christ askt them whose Son Christ was to be? they answered, Davids. And demanding again, why David call'd him Lord, in those words of the Psalms, The Lord said unto my Lord, sit thou at my right hand till I have made thine enemies thy foot-stool? they could answer nothing. Their silence was a clear acknowledgment that the Messiah was the Person there intended. The Apostle also who Heb. 5. 5. wrote to the Jews, takes it for granted by the universal consent of that Nation, that that Psalm re­spected the Messiah, and proves it was accomplish'd in Jesus Christ. Besides, 'twas foretold by the Pro­phet Jeremiah, that another Cove­nant should be made, wherein the real benefits of the pardon of Sin, [Page 26] and true Holiness that were tipifi­ed by the Legal purifications and observances, should be conferred on God's People. Behold, the days come, saith the Lord, that I will make a new Covenant with the House of Israel, different from that made with their Fathers when they came out of the Land of Aegypt, I will put my Law into their inward parts, and write it in their hearts, and will be their God, and they shall be my People. And they shall no more teach every Man his Neighbour, and every Man his Brother, saying, Know the Lord; for they shall know me from the least of them to the greatest of them, saith the Lord: for I will forgive their iniquities, and I will remember their sin no more. In short, there are abundant Declarations in the Pro­phets, that the carnal Religion of the Jews should expire, and a Re­ligion all Spirit and Life should [Page 27] succeed in its place, and be diffu­sed among all Nations. This was to be introduc'd by the Messiah. Thus Moses foretold, The Lord thy God shall raise up a Prophet from a­mong thy Brethren like unto me, Him ye shall hear. 'Twas the singular prerogative of Moses above the rest of the Prophets, that he was a Lawgiver, and Mediatour of the Covenant between God and Israel, and accordingly the Messiah was to be a Lawgiver and Mediatour of a new Covenant. Now if the Mosaic Institutions were to re­main after his coming, the Pa­rallel would not hold between them in those principal respects. Besides, 'twas prophesied that the Messiah should be a King sitting on the Throne of David, and com­manding the Kings of the Earth. By which 'tis evident that his Laws [Page 28] must be of another nature than those of Moses, that were proper only to the Church whilst con­fin'd to the Jewish pale, but not for the government of the World. And whereas the Jews object, that some of their Rites were ordain'd to continue for ever. The answer is clear, That was only to distin­guish them from some temporary injunctions, that were of force on­ly while they were in the Wilder­ness, or when they were inhabi­tants of Canaan, but were to be practis'd in all places, till by a new signification of the Divine Will they were forbidden. And 'tis ob­servable that in the Jewish Law the term for ever, when applied ei­ther to a Mans right, or to servi­tude, imports only a continuance to the Jubile: so that those Ritu­als were to continue in their vi­gour [Page 29] during that intire period, and to be determin'd after the coming of the Messiah, the great Jubile of the World. And that Jesus Christ is the promised Messiah is most evident, in that his coming was exactly as he was designed, and was to be expected; that he had the power of working Miracles to authorise him to change the ex­ternals of their Worship and Ser­vice. Briefly, Judaism now is but the Carcass of a dead Religion, and the obstinate adherers to it, are become so sottishly blind, as to believe the most prodigious fables, as divine Revelations. Their Talmud, so reverenc'd by them, contains intolerable follies, nay Blasphemies against God. It regulates his hours in the day. It relates that he spends three in studying the Law, and three more [Page 30] in the instructing Children that dyed in their minority, and that he employs three in taking the ac­counts of the World, and in the three last diverts himself with Leviathans, and that the night being come, (for they imagine that the Sun sets in Paradise) he ascends a Chariot drawn by the swiftest Spirits, the Cherubims, and visits the eighteen thousand Worlds he cre­ated. I shall not instance in any more of their extravagant tales, not to be defended by the pretence of solemn Mysteries, and by strai­ned Allegories. This is sufficient to shew that by the Righteous Judgment of God, for their reject­ing the Truth of the Gospel they are given up to believe Lies.

Since the comeing of Jesus Christ, Mahumetanism has over­spread a great part of the Barba­rous [Page 31] World. But this carries in it such apparent and certain marks of falsity, that it can be no temptati­on to any person in whom there is but a spark of good. Hence whe­ther we consider,

• 1. The Authour from whom it was derived: a robber, one drencht in sensuality, and therefore utter­ly unqualified to be the revealer of the Will of the Holy God to Men.
• 2. The quality of its doctrines; some are ridiculous and extrava­gant above the vanity of a feave­rish dream: some are pernicious, flattering both the lower Appe­tites; the concupiscible, by loosing its natural restraints from exorbi­tant fleshly pleasures; the irasci­ble, by commending the violent oppression of others for the ad­vancement of Religion.
• [Page 32]3. The means by which it had its rise and was propagated: It sprang from imposture; Mahomet erected an Oracle in his own Fan­cy, and pretended that the Holy Ghost descended there to give his inspirations. Thus he seduc'd at first: but having got a strong par­ty, Force succeeded Deceit. The Sword cut its way through many Countries. And is it strange that the People so fiercely taught should follow the Religion of the cruel Conquerour? Thus it was planted, thus it increas'd, and is still maintain'd by the same causes.
• 4. The quality of those who received it. They were Barbarous Nations, and absolutely forbid to make an inquiry into the matters of Religion. And how easie is it to make an impression on the rude lump of the multitude? what [Page 33] wonder is it that pleasant follies should usurp the belief of the ig­norant vulgar?
• 5. It promises in the future life a Paradise fit for Swine, most un­worthy the glorious Rewarder God, and the excellence of Man. This is so evident, that Avicen, a Saracen Philosopher, and Mahu­metan in profession, speaks with abhorence of those dreggy low delights, and on the contrary as­serts, that the heighth of happiness is in the perfections of the Soul u­nited to God; and thus vertually condemns their Faith, as repugnant to the dictates of clear Reason.

I Will now consider the Chri­stian Religion directly in it self. It has this noble prerogative above the rest, the more one sear­ches into it, the more its Divinity appears. Whereas other Religions may please a sudden Eye, but can­not [Page 36] endure a serious tryal. Some things are to be premised.

• 1. I shall suppose it as a Prin­ciple above all doubt, there was such a Person as Jesus Christ, who conversed in the World, consign'd the Christian Doctrine to the A­postles, and by them 'tis conveyed to us in the New-Testament. For in asserting it we have the uniform deposition of all that profess this Religion, from its rise till the pre­sent Age, and in all parts of the World. Though in other things of different opinions, yet they a­gree in this, that Jesus Christ was their Founder. Now who can better know the Author of an In­stitution Ecclesiastical or S [...]cular, than those who were admitted in­to its beginning, and those who have succeeded in that order from age to age without interruption? [Page 37] Besides, we have the consenting and constant testimony of Jews and Heathens, the obstinate oppo­sers of the Christian Religion, that its name as well as original was derived from Christ. We may with more Reason suspect, there were never such Philosophers as Plato and Aristotle, or that the Books which from their times by universal persevering fame have been attributed to them, were made by others and put forth un­der false titles, than to question what is so generally receiv'd con­cerning the Author of the Gospel. 'Tis the perfection of folly and madness to oppose such evidence.
• 2. 'Tis equally certain that the Books of the New-Testament are transmitted to us in their original purity, without any material al­teration. For it is incredible that [Page 38] the societies of Christians should neglect the preserving incorrupt and intire, those Writings which they esteemed a most sacred trea­sure, on which they built their hopes of eternal blessedness. It cannot be suppos'd they would transmit them to their Children, whose Salvation must have been dearer to them than the World, otherwise than they received them. This were to charge them with the most supine carelesness, and un­natural cruelty. Besides, the great number of Copies disperst through all places, and translated into ma­ny Languages, and read in all Christian Assemblies, make the at­tempt to falsifie them in things of moment to be morally impossi­ble. This will be more clear, if we consider that among Christi­ans there have been so many per­sons [Page 39] wise and good, of excel­lent learning and vertue, and of diverse Countries, that by their of­fice were establish't the Deposito­ries of those precious Writings. And is there any colorable pre­tence to imagine, that they should suffer any notable alteration in them, much less conspire to make a change in any Doctrines of Faith or Life therein deliver'd? To give reputation and credit to a lye, in­titling it to Divine Revelation, es­pecially in matters of Eternal con­sequence, is such a black crime, that none can be presumed capa­ble of, but one that has utterly lost his Conscience. I shall not here urge, that the Immortal Provi­dence of God is eminently inte­rested in preserving the Scriptures in sufficient purity. It were a vile imputation upon his Wisdom and [Page 40] Goodness, to believe that he would permit them to be undiscernably corrupted in points important to his own Glory, and Mans Salvati­on. Thus a snare would be laid without possibility of prevention, and the embracing Error instead of Truth would be innocent. But this Argument though incompa­rably the best, supposes that the Christian Doctrine descended from Heaven, the proofs of which are to be considered.
• 3. I will not insist on the proofs of all the mysterious points of the Christian Faith singly consider'd, but propound the Arguments that evince the truth of that Religion, wherein they are expresly and clearly contain'd, and from thence conclude that 'tis most reasonable to believe them. As in besieging a Town, the Assailants do not at­tack [Page 41] every particular House, but vigorously press on to possess themselves of the Citadel that commands the whole, and with that all the Houses are conquer'd. That Divine Revelation is infalli­ble, is an acknowledg'd Principle by all Men: for natural Reason dictates that unerring Wisdom, and infinite Goodness, are essential perfections of God; so that he can­not be deceived, nor deceive those that trust in his Word.
• 4. The proofs of the truth of Christian Religion are of a mo­ral nature; and though not of equal clearness with the testimonies of Sense, or a Mathematical Demon­stration, yet are so pregnant and convincing, that the considering dispassionate spirit fully acquiesces in them. A Mathematical Demon­stration brings so strong a Light [Page 42] that the Mind cannot suspend its assent, but is presently overcome by the naked propounding of the Object: And hence it is that in Mathematical matters, there are neither Infidels nor Hereticks. But the motives of Faith are such, that although the Object be most cer­tain, yet the Evidence is not so clear and irresistible, as that which flows from Sense, or a Demonstra­tion. And 'tis the excellent ob­servation
  * De verit. Rel Christ.
  of ‖ Grotius, God has wise­ly appointed this way of perswad­ing Men the truth of the Gospel, that Faith might be accepted as an act of Obedience from the rea­sonable Creature. For the Argu­ments to induce belief, though of sufficient certainty, yet do not so constrain the mind to give its as­sent, but there is prudence and choice in it. Not that the Will [Page 43] can make a direct impression upon the Mind, that it should comply with its desire, and see what it does not see. It cannot make an ob­scure Object to be clear to its per­ception, no more than it can change the colour of visible things, and make what appears green to the Eye to seem red. But the mind enlightned by sufficient Reasons that the Christian Religion is from God, represents it so to the Will, and the Will, if sincere and unbiast by carnal affections, com­mands the Mind not to disguise the Truth, to make it less credible, nor to palliate with specions co­lours the pretences of Infidelity. And thus the belief of it results from conviction and love.

This moral evidence is as con­vincing as is requisit to make us steadfastly believe and obey the [Page 44] Gospel. Moral Arguments pro­duce as satisfying certainty, though not so palpable as those drawn from Sense. When there is a con­currence of Reasons proper to the nature of things, and the strongest they are capable of, by their united light they dispel all doubts and fear of the contrary. For after the Un­derstanding has deliberately and impartially compar'd the Motives and Arguments in favour of the truth of a thing, and those that con­tradict it, and finds the most weigh­ty moments of Reason in one scale for it, and in the other nothing but Air and emptiness, it concludes without hesitation or suspence that such a thing is real. And as it is impossible that a Physical demon­stration concerning the existence of a thing should be deceitful, be­cause the two parts of a contra­diction, [Page 45] as of the being and not be­ing of a thing, cannot be true: so there is as it were an equal repug­nance, that a moral Demonstrati­on, form'd upon the best Argu­ments the matter will admit, should deceive the Mind. It pre­sents the object without a cloud, so that the Understanding has an undoubted assurance of it.

To proceed; the intrinsick excel­lencies of the Christian Religion will appear, by considering the Doctrines, Precepts, and Promi­ses it contains, which are the essen­tial parts of Religion. And of them in general we may observe,

• 1. The Gospel illustrates and e­stablishes all the natural Principles of truth and goodness that are com­mon to mankind, the rule of mo­ral actions: and reveals all super­natural things requisit for the Glo­ry [Page 46] of God, and the supreme hap­piness of Man, that rectified Rea­son upon the discovery, must ac­knowledg it came from Heaven, and infallibly leads those who be­lieve and obey it to Heaven.
• 2. There is such an intire agree­ment between all the parts of the Christian Religion for the accom­plishing its great end, as affords a clear conviction 'tis no humane in­vention, but from God. As the Har­monious Composition, the beauti­ful order, and uniform preservation of the World, is a sensible demon­stration that it proceeds from a most wise powerful and good Cause.

In particular, the Doctrine of the Gospel contains besides what may be known of God, and of Man by Natural Light, two principal points: An account of the corruption and misery of man­kind [Page 47] in its first causes: And his Redemption effectually accom­plish'd by the Son of God. The discovery of both is equally ne­cessary to Man. The first makes him understand the depth of his guiltiness, that he is incomparably more wretched than he feels him­self, clears the Purity and Justice of God in his dealings with Man, and prepares him by the afflicted sense of his condition for Mercy. And the knowledge of the Divine Redeemer powerful to restore him, is as necessary in order to his Duty and Happiness. For with­out it he would be always tor­mented with the mournful re­membrance of his lost felicity, and harden'd in dispair.

1. The Christian Religion gives a full account of the depravation and misery of humane Nature in [Page 48] its first Causes. The Heathens felt an insuperable permanent discord in Man between the upper Facul­ties and the lower Appetites, but were utterly ignorant of the Cause of it. Now the Scripture reveals that Man in the original frame of his Nature was regular and holy, a piece of workmanship worthy the Perfections of his Creator, but he abus'd his liberty to break the first Command, which was given for the tryal of his Obedience. He yeelded to the inticements of a fal­len Spirit, who was a Liar, that he might be a Murderer, and by his re­volt from God lost his Holiness, and made a forfeiture of all the priviledges of his happy State. Thus the Fountain was tainted; and who can bring a clean thing out of an unclean? By the offence of one Judgment came upon all to condemnati­on. [Page 49] Every Man is now born a slave of Sin, a tributary of Death. From hence it follows, that the most deformed Monsters in villa­ny, the most fierce enemies of Re­ligion serve to confirm its Truth, as well as the most eminent Saints. These shew the vertue of Re­demption by the sanctity of their Lives, the other the corruption of Nature by their obstinate wicked­ness.

2. The Christian Religion in­structs us that God sent his own Son into the World in the humane nature, that he might offer up himself an expiatory Sacrifice for the Sins of Men, to restore them to his Favour. This is a Mystery above the flight of any created understanding; yet 'tis so tem­per'd and fram'd; there is such an uniformity of Wisdom in all its [Page 50] parts, it presents such a full and glorious Image of the Deity in all his perfections, that it causes the highest admiration, and commands belief in those who duly consider it. The whole oeconomy becoms the Majesty, the Goodness, the Holiness and Justice of God. His supreme Majesty appears in his pardoning the guilty for the suf­ferings of another. For this is an infallible proof that he is above Law. And his inconceiveable Mercy is the only principle and fountain of our Pardon. For Man was absolutely uncapable to merit the Favour, or to repair the Ho­nour of God, so injur'd by his in­excusable disobedience. Repen­tance cannot produce such great effects. What merit can there be in the sorrowful sense and confes­sion of that which deserves Eter­nal [Page 51] Death? Besides, an extream hatred of Sin, an ardent love of Holiness, serious Resolutions to follow it what ever it costs, (which is the best part of Repentance) was due to God before the commission of Sin, therefore cannot be satis­faction; So that pure Mercy is the cause of our forgiveness. More­over, God to glorifie his Holiness in declaring his vehement and irre­concileable hatred to Sin, and to preserve the Rights of Justice, was pleas'd to appoint an all-sufficient Mediator, capable to offer himself an expiatory Sacrifice for Sin, and to give an infinite value to it. This was done by the Incarnation of the Son of God. The Flesh and Bloud he took of our humanity, was made Divine by union with him, and offer'd on the Cross was full payment for our offences. [Page 52] Thus Justice and Mercy triumph with equal Glory, being equally Victorious. For what is more ho­nourable to Justice than satisfacti­on equal to the offence? And what can more commend Mercy than the most free and undeserved bestowing the high price requisit for it? Thus the Gospel affords to us a just and compleat Idea of the Divine excellencies in the Re­demption of Man. The design, manner, and the effect are most worthy of God. Where might such a contrivance of Wisdom be fram'd but in the Divine mind? where could such an excess of compassion be found but in the heart of God? Thus it became God who is Love, to magnifie his Love, to advance his dearest Glo­ry, and overcome our guilty dis­affection to himself. For while [Page 53] terrible apprehensions of the Dei­ty possess the heart 'tis frozen with a stony rigor, which the hope of Mercy only can dissolve. Thus it appears that the Doctrine of the Gospel is worthy of all acceptation.

2. The Christian Religion sets before us a rule of life, pur and perspicuous, in nothing superflu­ous or defective, but comprehend­ing the intire duty of Man. This was necessary in order to his reco­very. For in his fallen state the Law of Nature is active in some things, but dormant in others. The best Morals of the Heathens are dasht with impure permissions. But the Grace of God that bringeth Salvation, teaches us that denying un­godliness and worldly lusts, we should live soberly, righteously and godly in this present World. It forbids all Sin in all its degrees, not only the con­summation [Page 54] of it in the act, but the first conception of it in the thoughts, and desires. Which ar­gues that the Lawgiver was more than a Man, having an inspection into the heart, which is only visi­ble to God and only accountable to him. It teaches us to worship God the supream and purest Spirit with the highest esteem, and with purity of affections. It enjoyns all relative duties to Men in a most perfect manner. What things we would have others to do unto us, supposing our selves in their cir­cumstances, we are obliged to do to them. This one Law of Christ eminently contains all others that respect society. This is the pri­mitive rule of commerce, and di­rects our carriage towards all per­sons with justice and equity, kind­ness and decence. The Gospel also [Page 55] with respect to our selves gives a perfect rule to make us holy and blessed. It teaches us the contempt of the World, the valuation of Heaven, the restraint of corrupted sense, and the Angelical exercise of our affections. In short, it com­mands the practice of all Vertues, and that we should aspire to the most eminent degrees in them. But especially it enjoyns humility and love to God, the foundation and perfection of all vertues, of which the precepts of Philosophy take little notice. Humility, that is, a lively deep sense that nothing is properly ours but sin and mise­ry, arises from the consideration of our absolute dependance upon God for our being, and all the be­nefits we enjoy in Nature or Grace. From hence gratitude springs. 'Tis most reasonable that [Page 56] our lives should be a continual expression of Obedience from a noble and free principle of love to God, and be design'd for his Ho­nour, and that for all our advan­tages temporal or spiritual we should only glory in him. In this Phi­losophers were very defective: They consider'd Man with re­spect to himself, or to other Crea­tures without him, and according­ly the product of their Precepts, was a certain moral honesty, to do nothing unbecoming the reasona­ble Nature, nor to break the civil Peace. But they did not consider duly his relation to the Creator, in whom he lives, moves, and has his be­ing, from whom proceeds every good and perfect gift. And by neglecting him, all their glittering actions were but a weak counterfeit, a dead resemblance of real vertue. [Page 57] In their most eminent publick works the praise of Men was their Nullam Vir­tus aliam mer cedem labo­rum periculo­rumque desi­derat, praeter hanc laudis & gloriae: quae quidem detracta, quid est quod in hoc tam exiguo vitae curricu­lo, & tam bre­vi, tantis nos in laboribus exerceamus? Cicer. per Arch. ultimate design; and as some ap­pear bold from Fear, they were Vertuous from Vanity. If God be not the Principle, the Mo­tive, and the End of what we do, there are wanting the essential Ingredients of moral Goodness. Now all these Precepts shine with their native light, and carry such evidence of their rectitude, that our obedience may come from an ingenuous filial spirit satisfied with the reasonableness of our Hea­venly Fathers Commands, and not be servile, only perform'd to the absolute will of a Master. And can there be a more convincing proof of the truth of Christian Re­ligion, of its Divine descent, than the Image of Gods Holiness so clearly imprest upon it? Add fur­ther; [Page 58] these Precepts are deliver'd with that plainness, and so pro­portion'd to the capacity of all, and yet with that soveraign Au­thority, that 'tis reasonable to be­lieve that God himself speaks, and it becomes Man to hear with reve­rence and submission. The Go­spel is without the ornaments of Art, yet its sweet facility is tem­per'd with that Majesty, that 'tis a sensible caracter that Divine Wis­dom compos'd it.

3. The Promises of the Go­spel are so worthy of God, and su­table to the wants and desires of Men, that 'tis perfectly reasonable to assent to their truth and good­ness. This will appear by a par­ticular consideration of them.

1. The Promise of Pardon to penitent Believers. And in this we are to consider the conditions, and [Page 59] the ground of its assurance to us. The conditions are Repentance and Faith.

1. Repentance is a peculiar Command and Priviledg of the Gospel. The Law consider'd in it self did not admit of it, nor give the least hope of pardon: for it supposes Man in the integrity of Nature, and accordingly directs him how to please God and pre­serve his Love, but propounds no means of reconciliation after an offence. There are no seeds of Grace to temper its rigour. But the Gospel is the Declaration of Mercy to the guilty and miserable, upon such terms as God may be capable to give Pardon, and Man qualified to receive it. 'Tis not more true that God is the Judge of the World, and that all Men shall appear before his Tribunal, than [Page 60] that Sin without Repentance shall not escape Punishment. To for­give the unreformed sinner would stain his purest Perfections, the inviolable beauty of his Holiness, the incorruptible rectitude of his Justice. Such Lenity would have a pernicious influence on the cor­rupt World, by encouraging Men to Sin without fear, and outragi­ously to break his Laws in confi­dence of Pardon. Therefore in the Evangelical Promise, Repen­tance and Remission of Sins are in­separably joyn'd. Repentance is a preparative in order to our receiv­ing Divine Mercy, and a strong preservative against Sin for time to come. The Remembrance of those sorrows and fears, the anxie­ties and indignation against him­self that Sin caus'd in a true Peni­tent, will make him jealous for [Page 61] the future of his Heart, and ci [...] ­cumspect against all Temptations that may betray him. As one that has narrowly escaped consuming by Fire, retains the idea of his dan­ger so deeply imprest on his mind, that upon any new occasion his antient fears revive, and make him very watchful. Besides, the ap­prehension of Just and Eternal Vengeance, makes the Mercy of God so admirable, the sense of his tender compassion so sweet, that an humble Believer cannot forget or neglect it. The forgiveness of Sin in this way is not only an en­gagement, but an infallible cause of fearing to offend a God so great and good.

And Faith is a qualification as requisit for the obtaining pardon; that is, a cordial, entire receiving Jesus Christ as he is presented to [Page 62] us in the Gospel: to resign our minds to his Doctrines as our Pro­phet, to have reliance on his Sacri­fice and Mediation as our Priest; to yeild universal chearful and constant Obedience to him as our King. And how congruous is it that all who receive so unvaluable a benefit as forgiveness of Sin, should thus honour him who pro­cures it?

And the Gospel affords the strongest assurance that God is most willing to pardon humble and contrite sinners. This is ne­cessary for the relief and ease of true Penitents. For when the en­lightn'd Conscience reflects upon the number and enormity of its Sins, the presumption in commit­ting them, 'tis ready to be swal­lowed up with despair of recover­ing the lost favour of God. It [Page 63] cannot devise any means how to appease his incensed Majesty, and satisfie violated Justice: how a Rebel should become his Son; how one condemn'd to everlasting Pu­nishment, should be restored to the unfading inheritance of Life. The case is most intricate and hopeless. Now the Gospel pro­pounds means of Universal Sove­reign efficacy to reconcile God to us; The most precious Blood of his Son offer'd up a Sacrifice to ex­piate Sin. This sprinkles all Na­tions, and in all Ages retains an undecaying vertue. This af­fords solid and everlasting com­fort to all sensible returning Sin­ners.

2. The sending of the holy Spi­rit of God to renew us according to his Image, and to confirm us against temptations in this mortal [Page 64] life, is another Promise of the Go­spel, and most requisit to make us capable to serve and enjoy him. A happy temper of Nature, the Precepts of Philosophy, vertuous Examples, the severity of humane Laws, are not powerful to regene­rate a Man, and transform him into a new Creature. They may restrain the exorbitancies of carnal appetites, but cannot throughly change the mind and affections. Were there any vital spark within, any seed of Holiness in Mans cor­rupted Nature, such assistance might cherish it; but he is dead to the truly Spritual Life, tho not to the merely Moral, and no less than an Omnipotent efficacy can produce a new spring of life, a divine Na­ture, the principle of willing Obe­dience to God. And after conversi­on, while in the state of tryal here, the [Page 65] best are subject to innumerable surprises by their own frailty, and exposed to new dangers every hour by temptations that foment and heighten the reliques of Sin in them, so that without supernatu­ral assistance they would be quite discouraged and foild by the ene­mies that war against the Soul. Now in the Gospel God has pro­mised to give the holy Spirit to those that ask it: in the most hazardous and difficult conflicts, he assures those who ardently address them­selves to him for help, that his Grace shall be sufficient for them.

3. The Gospel contains many gracious promises with respect to supplying the wants, and giving support and refreshment under the troubles of the present life. Temporal blessings are in the low­est rank of good things, and are [Page 66] promised as they should be desir'd subordinately to our chief good. First seek the Kingdom of Heaven and the Righteousness thereof, and all other things shall be added, saith our Savi­our. And to relieve us in the trou­bles of this mortal state, the Gospel assuresus of their blessed issue at the last. The main design of Philosophy was to reconcile the mind to eve­ry condition; that nothing might be able to discompose its tranquil­lity. As some high Mountains that ascend above the middle Region, whiles Clouds charg'd with Thun­der break upon the sides, and Storms encompass it below, yet the top has a pure Sun, and calm Air. Thus the Philosophers pre­tended to raise Man to that height of vertue, that the superiour part the mind, should be serene and un­disturb'd, what ever was done to [Page 67] his lower part the body. But their Principles were insufficient on which they built their Perswasion. Some pretended that Men were abus'd by words, and that was the cause of their misery. The loss of Estate, of Relations, of Health were not real evils, but only call'd so. Sottish Wisdom! as if things by the change of names would al­ter their qualities. Call them by what soft titles you please, still they are injurious and afflictive to our nature, and to perswade the contrary is to deprive us of Sense. Others tell us that the evils we suf­fer are fatal, and to resist inevita­ble destiny is to no purpose. But this is to exasperate instead of al­laying our sorrows. This is to turn our fears into despair, to make an afflicted condition absolutely un­comfortable. Others direct us to [Page 68] look abroad into the wretched World, and compound a Medicine of the miseries of others for our own griefs. But this as 'tis vicious in its Principle, so it affords no true relief. For that another suffers in the same or different manner does not lessen the evil that oppresses me. Nay if humane affections are not extinguish'd, by a sorrow­ful influence increases it. Others discourse of the vanity of Riches, Pleasures, Dignities, and Life it self, to make us quietly to part with them. But this discourse, though true and useful, yet cannot afford contentment unless to a Christian, whose hopes extend to a future state of blessedness. For how mean so ever these things be, yet, if we know no better, they are our felicity. Some attribute to naked Vertue a power sufficient to [Page 69] support a Man under the heaviest troubles. This they affirm'd to be the true Philosophers Stone, that purifies and exalts the basest Met­tals, turning them into fine Gold; that enables a person not only to be content in every state, but to enjoy torments, and be pleased with the greatest disasters that be­fal Vereor, ne ille plura tribuit virtuti, quam natura pati­atur. Cicer. lib. 4. Acad. Quaest. him. But they took so high a strain, that humane Nature could not uphold. The indifference and equality of mind they so much pretended to, was but an empty appearance. One might discover unquiet agitations under all that feigned insensibility, and true ser­vitude under that imaginary sove­raignty of their wise Man. Indeed without the stedfast belief of ano­ther Life, the reflection upon un­happy vertue inflames the woun­ded spirit, and kindles in the breast [Page 70] murmurings against Providence, so that 'tis so far from making the Titus Impe­rator febrim nactus, cum lectica trans­ferretur, su­spexisse dici­tur dimotis plagulis Coe­lum, mul­tumque Con­questus Eri­pi sibi vitam immerenti, ▪ ne (que) enim ex­tare ullum suum factum poenitendum, excepto dun­taxat uno. Sueton. afflicted happy, that 'tis rather the seed of new misery for the une­qual distributions here. Christian Religion alone affords us solid and everlasting comfort. It does not disguise the nature of things, but allows that present afflictions are not joyful but grievous. It doth not promise an exemption from mise­ry: Nay it foretels that besides the common troubles that rain upon mankind, there are some proper to sincere Christians, to which they are expos'd upon the account of their holy Profession. But it assures them that all things shall work together for the good of those that love God. As in mixt bodies the Di­vine Power is admirable, in tem­pering the qualities of the fighting Elements in such a manner, that [Page 71] what in it self is a destructive con­trariety, becomes only a diversity, to preserve the compounded be­ings that result from them. Thus the wise and gracious Providence of God makes all things, even the most adverse, to conspire for the final happiness of his faithful Ser­vants. Their light Afflictions that are but for a moment, work out for them a far more exceeding and eternal weight of Glory. This makes them to pos­sess their Souls in patience, to rejoyce in hope, and to be triumphant con­querers over the greatest outward troubles. Who can dispute felicity with that person who is upon cer­tain grounds perswaded that no­thing shall separate him from the love of God? Nay that the worst evils he suffers promoet his supreme hap­piness. For the afflictions that be­fal a Christian upon the account [Page 72] of Religion, render him more dear to God: and those that are the ef­fects of his Sins, if humbly sub­mitted to, and improved for holy ends, confirm his Faith in the Di­vine Mercy. The Gospel is that Paradise wherein the Tree of Life is, whose leaves are for the healing the Nations.

4. Christian Religion promises for the reward of Obedience a Blessedness most becoming the glorious goodness of God to be­stow, and the reasonable Creature to desire; that is, the perfection and satisfaction of his most noble Fa­culties, in the clear vision and full enjoyment of God himself in a perfect eternal state. The Hea­thens wretchedly mistook in their opinions about the last end of Man. There is a secret instinct in the humane nature towards a feli­city [Page 73] sutable to the more excellent and divine part, but stifled under darkness and concupiscence, that is become a second nature. Reason is misled by Sense after the fickle appearances, the deceitful vanish­ing colours of Good. And this is a certain indication that Man is fallen from the degree of his Ori­ginal Perfection. For if he had been never corrupted, he should enjoy with assurance true & com­pleat happiness: if he had been always corrupted, there would be no glimmering Idea of an happi­ness above what this present World affords, no inclination towards it. This is the spring of his misery and sin, that the spiritual eternal good is undiscerned, unregarded, whilst he seeks for happiness in numberless vanities. The Philo­sophers themselves were extream­ly [Page 74] divided, and mistaken in this main point. This was indeed the master-piece for which all their Philosophy was design'd, and their pretences to make this discovery gave them reputation. From all parts some came to Athens, as the universal Mart, to be furnished with felicity. From hence sprung the variety of Sects among them: by this Livery they were distin­guish't. For Philosophy being the rule of life, is specified by the end to which it leads. From hence a­rose their sharp contentions, every Sect being concern'd to defend their Palladium. And as the Wasps fly about with noise, and sting those who provoke them, & make combs like Bees, but without Wax or Honey: Thus the Philosophers were full of glorious presumpti­ons, were vehement against dis­senters, [Page 75] and had the appearances of Wisdom, but afforded no cer­tain light to direct the Mind, no Heavenly motives to allure the Will. They were not competent nor sincere searchers after true Happiness. For, I. The darkness wherein all Men are born, invol­ved them, and without supernatu­ral light could not be dispell'd.

2. They were ambitious of su­periority: every great Spirit was desirous to raise a Sect, to act the part of a King in the Scene of Fame. Now by propounding a new Object as the blessedness of Man, they had the reputation of soveraign Masters.

3. They drew a Picture of hap­piness every one according to their different conceptions and desires. Epicurus set up the pleasure of Sense, as the chief object. And [Page 76] that Reason might be flexible to his inclinations, that his Roses might have no Prickles, to prevent any melancholly reflections after carnal enjoyments, he denied the Divine Providence, and the future state. 'Tis said by some in his favour, that he intended a calm and peaceful temper of mind, a felicity refin'd from the dregs of sensuality. For this they alledge Epicurus himself depreciating car­nal pleasures, and extolling Vertue as the great composer of the Soul. But in vain they wash this volup­tuous Swine: For,

1. Those Sentences of a more noble and generous strain, might, as flashes of Lightning from a black Cloud, break forth of his Conscience in the midst of the darkness that cover'd it, yet Sense might be his predominent Princi­ple.

[Page 77]2. He was a crafty Spirit and made use of some beautiful ex­pressions Dulces vo­luptates Epi­curus inter­dum sic exte­nuat, ut Cu­rium loqui putes, inter­dum ita lau­dat, ut quid praeterea sit bonum neget se posse suspi­cari. Cic. lib. 2. de fin. to lessen the horror that his Doctrine, nakedly proposed, would cause in sober Persons. Sometimes he speaks with a grave air as a Philosopher, That true hap­piness consists in the pleasures of the mind. At other times, That there is no solid happiness but what might be tasted and enjoyed by the Senses. He was a Politi­tian, and would not scandalise the severe, nor alienate the dissolute from him. Quaedam arcana apud se habuisse, ne (que) se per­mittere Om­nibus, Tully observes that the secrets of his School, the pernicious lessons of sensuality were not com­municated to all: But those who had intimate conversation with him, had a free indulgence for their lusts.

Aristotle places happiness in all the perfections of the Body and [Page 78] Mind, with the confluence of all External things as necessary Ingre­dients of it. But this only respects Man in the present state in the World: and were his opinion true, yet his description would cause de­spair of obtaining that happiness. For how could any single Person expect an entire union of all such perfections in himself, as are not to be found in all Men together?

The Stoicks asserted felicity to consist only in Vertue. But this is contrary to Reason & Humanity. For the union of the Physical good with the Moral is requisite to give satisfaction to the faculties of man.

‖ Plato and his followers, in whom Sympos. Natural Reason ascended as high as in any of the Gentiles, had a glimpse of the true blessedness of Man, as consisting in his likeness to God and the enjoyment of him [Page 79] But their knowledge was shadow­ed with much ignorance, their hopes mixt with doubtful fears. They had rather suspicious and wandring desires, than solid ap­prehensions and firm expectations of it.

Briefly, no sparks struck out of humane intellectuals were suffici­ent to give light or heat, to direct in the clear way, and to animate against the intervening difficulties that hinder Men in the pursuit of blessedness. This was the state of the Pagan World, till Light and Im­mortality were brought to light through the Gospel. The quality of this life is therein revealed; 'tis a pure and holy felicity consisting in the perpetual exercise of the most ex­cellent actions the intelligent Na­ture is capable of: That is, in the perfect Knowledge and Love and [Page 80] Praises of God himself. The sub­ject of it is the intire Man, for this end the Body shall be rais'd from its dead sleep to an eternal Life. The place is the highest Heavens, fram'd by the Divine power for the seat of his Majesty, the King­dom of his Love, wherein he will manifest himself to his Favourits. And can there be a stronger attra­ctive, a more noble inducement to make us holy? Secular rewards, as Riches, and Honours, and the like, are extrinsecal to the nature of Goodness; and to do our duty with such low aims and expectati­ons, is to be defective in the best part of it, the love of Vertue for its inherent excellence. But the Di­vine reward is the perfection of Holiness, the glory of the Soul; and the belief and regard of it has a powerful influence to make us [Page 81] truly good. The Faith in this makes us victorious over all the charms and all the cruelties of the World. For what can possibly come into competition with a hap­piness infinite in its greatness and duration?

I will only add, that though Heaven be so rich a Jewel, that it needs no foil to set off its lustre, to those who are clear sighted to be­hold it; yet in a merciful compas­sion to Man the Gospel reveals what will be the recompence of wilful continued disobedience, an eternal Hell, wherein the Justice and Power of God are terribly glorified. And what is more po­werful to excite the sensual and secure, who despise the blessed hope, than the fear of an Immor­tal Death?

Now after this short delinea­tion [Page 82] of the Christian Religion, let Reason judg whether 'tis the in­vention of Men. The Doctrine of it shines with so clear an evi­dence, the Precepts are so pure, able to inspire us with true Holi­ness, the Promises are so Divine, that every one who does not wil­fully shut his eyes, or turn them to other things, may discern its ori­ginal to be from above; that it comes from the Fountain of Wis­dom, Holiness, and Goodness. What are all the productions of the Earth to this sacred Present of Heaven? If there be any shadow of Vertue in other Religions, here the reality is in the highest per­fection, and separate from all vi­cious mixtures. Christianity en­joyns universal sincerity, and pu­rity of Heart and Life. It instructs Man to appear what he is, by an [Page 83] humble acknowledgment of his sinful unworthiness, and to be what he appears, by an inward love and real practice of that Reli­gion of which he makes a publick profession. It impresses a more no­ble Character upon moral Ver­tues, by enjoyning them from a principle of love to God, and di­recting their performance to his Glory, than Philosophy did, that commanded them only as agree­able to humane reason. What are all the most beautiful excitations of Philosophy to the high motives of the Gospel? To apply our selves to the Writings of the wisest Hea­thens in order to our happiness, and to neglect the Scriptures, is to he guilty of worse folly than the barbarous Indians at Mexico, who ‖ Pet. Mart. Hist. Ind. though their Woods abounded with Wax, the labour of the Bees, [Page 84] yet only made use of Brands, that afforded a little light with a great deal of smoak. Upon the most impartial inquiry, and exact search, Reason will conclude, either there is no blessed end for which Man was design'd by his Maker, or the Gospel only has reveal'd it, and the effectual means to obtain it. So that we must say with the zeal and affection of the Apostles to Jesus Christ, Lord, to whom shall we goithou hast the words of Eternal Life.

VVE are next to consider those external proofs of the truth of Christianity, the works of God himself, that seal our full assurance of it. I shall instance in two; Miracles, and the accomplish­ment of Prophecies.

1. A Miracle is a supernatural work that requires an extraordi­nary [Page 86] Divine Power to effect it. For none can derogate from the Universal Laws of Nature, pre­scribed from the beginning of things and time, but the Author of it. Indeed we do not exactly know the compass of that Circle wherein the spirits of darkness ex­cercise their power. They may by the application of natural means unknown to us, produce things that may astonish, or by lying Wonders deceive Men: but a true Miracle is a work reserv'd to God, and possibly to no less than Infi­nite Power. Whether it be a first or second Creation, the forming a new Eye, or the giving a visive power to that that was naturally blind, it can only be done by his hand. If we respect Omipotency, there is the same facility; if the thing done, there is the same diffi­culty [Page 87] in the performance. If the Devils had such a power, they might create a separate Kingdom, and reign there.

Now Miraculous Testimonies were given to confirm Christianity, that there might be a just corres­pondence between its Doctrines and their Proofs. The mysteries of the Gospel in their existence are a­bove all natural power, and in their belief above the natural un­derstanding. All that Nature can do or know, does not make them credible. Therefore 'twas requisit those things should be confirm'd by the Divine Power, that trans­cend the comprehension of hu­mane Reason. Besides, as the Mysteries of the Gospel are sublime, so the Rewards are future; and that the Gentiles might not pretend that the Preachers of the Gospel feign'd [Page 88] another World, and a Heaven and a Hell, wherein the Souls and Bo­dies of Men shall be glorified or tormented according to their acti­ons in this life, supernatural Evi­dence of the truth of those Pro­mises and Threatnings was neces­sary. In short, herein the Divine Goodness appeared, That as the true Religion is necessary to the Salvation of all Men, so 'twas di­scernible by such signs as may convince all. For upon the sight of those Divine Works, the sim­plest people were led by the out­ward Sense, to an inward firm Faith in Jesus Christ.

These things being premised, I will take a brief view of the Mi­racles wrought by our Saviour to give Faith to his Doctrine.

'Tis recorded of Moses, who was a type of Christ, that after his [Page 89] familiar converse with God, as a Man with his Friend, descending from the Mount, his Face shone with such an excessive brightness, as it were by reflection from the Face of God, that coming to the Israelites to deliver to them the Divine Laws, he was fain to cover it with a vail: yet some rays of that miraculous splendor were visible through that mysterious Vail, to assure them it was Moses himself that directed and govern'd them according to God's Will.

Thus when the Son of God came down from the Heaven of Hea­vens to instruct the World, he sha­ded the light of the Deity with a vail of Flesh; yet he was not so ab­solutely concealed under his hu­manity, but that from time to time some beams of the Divine Nature appear'd in works so proper to [Page 90] God, that the Apostle says, We saw his Glory as the Glory of the only be­gotten Son of God. In the represen­tation of our Saviours Miracles by the Evangelists, we may consider their number and variety, his man­ner of performing them, and the certainty of them.

1. Their number and variety. He went about all Galilee healing all manner of sicknesses and disea­ses, even the most incurable; the Blind, the Deaf, the Lame, the Para­litic, the Hydropic, the Leprous, the Lunatic were cured. He rais'd the Dead, and cast out Devils. Besides his miraculous feeding so many thou­sands, his commanding the enra­ged Winds and Seas to be still, and a great calm followed; His Trans­figuration before his Disciples, when the Beauty of Heaven de­scended on his Countenance to be [Page 91] there more beautiful, discover'd the sensible Presence of the Deity in him.

2. The manner of his perform­ing them is very considerable. They were done in an instant, by absolute dominion over Nature. Thus when he said to the Leper, I will, be thou clean, immediately his Leprosy was cleansed. Thus when the faithful Centurion ad­drest himself to him,— only speak the word, and my Servant shall be healed. He answered, Be it done unto thee as thou believest; and his Servant was healed, &c. both expressions of Command and Empire. And his words to the Blind-Man, Receive thy Sight, had the same creating efficacy with those, Let there be Light, and there was Light. Thus with Authority he commanded the unclean Spirits, even the most fu­rious [Page 92] and obstinate, and they were expelled from those Mansions wherein they had revelled a long time. Thus by the mere Act of his Will he revers'd the order of Nature. When the Widows Son was carrying to the Grave, He on­ly said, Young Man, I say unto thee, Arise; and he that was dead sate up, and began to speak. Now in this respect, the power of Miracles in Jesus Christ was transcendent a­bove that that either Moses, or the Prophets, or the Apostles had. 'Twas derived to them by favour and commission from an extrin­sick superiour principle, the Om­nipotence of God; but 'twas in­herent in his Person, the natural proper Attribute of his Deity, and prov'd Him to be the Son of God, the Lord of Nature, visible in hu­mane flesh. In all places this [Page 93] blessed Vertue proceeded from Him.

3. The certainty of his per­forming them was so great, that no shadow of suspicion could re­main about it. Vitruvius the Ma­ster of Architects gives advice to those who built Temples to Aescu­lapius, Cum enim ex Pestilenti in salubrem lo­cum corpora aegra transla­ta fuerint, & à Fontibus, salubribus a­quarum usus sub ministra­buntur, cele­rius convales­cent. Ita effi­cietur, ut ex natura loci majores, au­ctasque cum dignitate Di­vinitas exci­piat opinio­nes. Lib. 1. cap. 2. or any other of the Heathen Deities that were invocated by the Sick, that they should choose such places as were open to the most favourable Aspects and Influences of the Heavens, where there was a well-temper'd Soil, clear Air, pure Springs of Water, that Diseased-Persons coming from unhealthy­places might obtain Recovery; and what was the benefit of Na­ture might be attributed to the Divine Vertue of Aesculapius. Thus that Idolater counsel'd for the ho­nour of his false Gods. But in [Page 94] this he judged aright, that the po­wer of the Deity was believed and honoured by Men proportionably to the Cures that were received from him. How much more when done by an undoubted Mi­racle? Of this the People the nu­merous spectators were so con­vinc'd, that they said, When Christ cometh, the expected Deliverer, will he do more Miracles than these which this Man has done? The Pharisees them­selves could not deny the Effects, but would not acknowledg the true Cause. Envy was more po­werful in their breasts, than the clearest Evidence. Therefore to invalidate his Authority, they as­crib'd some of his wonderful works to the Prince of Devils. But this pretence was so void of all Reason, and full of impiety, that nothing but inveterate malice [Page 95] could suggest it. For would the Devil destroy his own Kingdom? is he such a lover of Holiness as to authorise the most perfect Master of it by a compliance with his Will? Those proud Spirits are ser­vile only in appearance, and when they suffer themselves to be com­manded by Men, 'tis always with design to establish and increase their own Dominion. Therefore the most famous Sorcerers ob­serve some Rites by the Devil's pre­scription, and in the using of them acknowledg his power. But our Saviour had a soveraign Empire over them, and ejected them not only from the Bodies, but from the Souls of Men, subduing by his holy Doctrine the power of Sin, wherein the Kingdom of Satan consists. From hence he argues, If I by the finger of God cast out De­vils, [Page 96] then is the Kingdom of God come unto you. And hence it was, that he charges them with self-condemning obstinancy. For if the Gentiles were inexcusable for not acknowledging and ho­nouring God, so clearly manifest­ed in the Works of Nature, The Jews were as inexcusable, for rejecting Jesus Christ, so power­fully declared to be the Son of God by supernatural Operations.

Add further, that in his lowest state when he seemd to be utterly forsaken of God, yet then his In­nocency and the Divinity of his Person were miraculously testifi­ed: For at his Death, even insen­sible Nature as if it had been capa­ble of Knowledg and Affection, was in the most astonishing disor­der, as resenting the Passion of its Lord. The Sun was eclips'd in a [Page 97] time and place against all possibi­lity of Nature. For the Moon was then in opposition to it and That Eclipse might be cau­sed in some other extra­ordinary un­known man­ner▪ in its Full, and in an instant past a half Circle of the Heavens to in­terpose between the body of the Sun and the Earth, that the Air at noon day was darkn'd as at mid­night. This compell'd the Roman Centurion to acknowledg that he that suffer'd was the Son of God. And his Resurrection from the Grave was a visible Argument to con­firm his Doctrine; for that God would not exert his extraordinary power to confirm a false Do­ctrine, in a matter of infinite mo­ment, that so nearly concerns his own Glory, and the Salvation of Men, there is sufficient assurance from his Wisdom, Truth & Good­ness. Was there ever any Prince that would permit an Usurper, in [Page 98] his own Presence to make use of his Royal Seal, to authorise by Commission his Subjects to rebel against him? And would God have suffered a Deceiver to work Miracles, and thereby obtain Di­vine Honour from Men, the in­communicable Right of the Deity? Nay, it had not been a bare per­mission, but a positive Act of God himself, it being impossible that any other should do them. Or, would God who is the prime Ve­rity, work Miracles to give credit to a Lye, and violate the Honour of his Eternal, most perfect Vera­city? Or, is it consistent with his Infinite Goodness, to make a De­lusion so strong, that the most sin­cere would be in great danger to be overcome by it? Therefore the Apostle urges it as an uncontroul­able Argument of our Saviour's [Page 99] Divine Mission; Ye Men of Israel hear these words; Jesus of Nazareth, a Man approved of God among you, by Miracles and Wonders, and Signs which God did by him in the midst of you, as you your selves also know. These were proofs of the greatest vigour, to induce the World to believe that he came from God, to make known his Counsel for the recovery of lost undone Man­kind.

'Tis said by Libertines, that the Heathens tell miraculous stories to confirm their Religion, that their Hero's descended in a right line from some Deity; and not to instance in many particulars, they boasted of Apollonius Tyanaeus as one that vied with Christ himself in wonderful works. But this Ob­jection is easily refuted: for if Paganism had a miraculous Power [Page 100] attending it, why did it not make use of it to discredit that Power that authoris'd Christianity in the time it made fierce War against it? If equal to it in Divine Power, and incomparably superiour in humane aids, how came it to pass that the weaker prov'd victorious, and the stronger was put to flight? 'Tis evident therefore the pretend­ed Miracles of Paganism, were works of the Devil, not to be com­par'd with what was done by an Almighty Hand.

If it be again objected, That the relation of the Miracles as per­form'd by Jesus Christ is from his Disciples, who favoured his Per­son and Cause, and therefore may be justly suspected. I answer; The vanity of the Pretence is ap­parent: for if they had artificially fram'd a Narrative of extraordi­nary [Page 101] things as done by him in that time wherein they wrote, and in the view of many, how easy had it been to expose them to the just scorn and hatred of all for their notorious falshood, and infatuated Impudence? but they were never accus'd of this. Nay such was the number, clearness, and great­ness of his Miracles, that the un­controuled fame of them forc'd his Enemies in after-Ages to ac­knowledg their truth. The Jews in their Talmud confess he did Wonders, but give such a ridicu­lous Account of the Means by which they were done, as betrays the weakness of their Reason, and the strength of their Malice against him. And his Apostles, with their Successors, in preaching the Gos­pel, wrought Miracles so frequent­ly in the face of many Nations, [Page 102] that those who were most obsti­nately averse from submitting to it, could not deny what was visible to thousands, and that Miraculous Power they always ascribed to the Name of CHRIST. So that there is no colour for jealousy, as if his Miracles recorded in the Go­spel were not true.

But because the Resurrection of Christ is the great Principle up­on which all Christian hopes de­pend, I will shew that we have all the rational assurance of it, that it is capable of. This being a mat­ter of fact done many Ages past, is to be proved by Testimony. And first, 'tis worthy of Observation that the Providence of God is con­cern'd to authorize this manner of proof, that is absolutely necessary for the preserving humane Socie­ties. 'Tis of little importance, [Page 103] whether the truth of things be dis­covered in speculative Sciences, or the appearance of it deceive the Inquirer. 'Tis no wrong to the Commonwealth, that an Astrono­mer mistakes in his dimensions of the magnitude of the Sun; for his errour does not lessen its benign in­fluences; still it shines and causes the Spring and Autumn. 'Tis of little importance that a Philoso­pher is deceiv'd in his search after the principles of mixt bodies: for, notwithstanding his mistake, Ani­mals still live, and move, and per­form all the Functions sutable to their Nature. But in Judgments that respect matters of Fact, if the Truth cannot be known by testi­monys, the civil felicity cannot long subsist. For the unjust di­stribution of Rewards and Punish­ments is necessarily ruinous to the [Page 104] Being of the State. And is it credi­ble the Divine Providence that reaches to the smallest parts of the World in such an admirable man­ner, should leave the conduct of humane affairs, even of the great­est moment, to a deceitful Light? And that after the most diligent search and caution has been used, the result should be only waver­ing Conjectures? This imagina­tion is extreamly injurious to his Wisdom and Goodness.

In particular, if we consider the Number and the Quality of the Witnesses of Christ's Resurrecti­on, and the Circumstances of their Testimony, we shall have so clear conviction of its truth as may in­duce us most firmly to believe it. I do not now speak of a Divine Faith, that supernatural Light that makes us acquiesce in things be­cause [Page 105] God has reveal'd them; but of a rational humane Faith, groun­ded on just and powerful motives, which is preparatory for the Di­vine.

1. The Law admits two Wit­nesses as a competent number in Causes of greatest moment. Of this there were many. The ap­proved Integrity of a Witness gives weight to his Testimony: as on the contrary a known Lyar forfeits his Credit so entirely, that he is not believed when he speaks true. When Demades the Orator addrest himself to the Athenians, I call all the Gods and Goddesses to witness the truth of what I shall say: The Athe­nians often abused by his impu­dent Lyes, presently interrupted him, And we call all the Gods and Goddesses to witness we will not believe you. The bare word of an Honest [Page 106] Man in an important matter, per­swades more than the most exqui­site Oaths and far-fetch'd Impre­cations, by which a Lyar would give credit to his Imposture. Now we have strong proof of the Inte­grity of the Apostles. If an inflexi­ble Fidelity and constant Truth were qualities so remarkable in the Community of the Primitive Christians, that the Pagan Plin. in Epist. Judges themselves were constrained to acknowledg it, certainly they were found more eminently in those by whose Doctrine and Example they form'd themselves. And as it is impossible to possess this Ver­tue (so strictly united to Justice) in an excellent degree, without hav­ing all the others; so 'tis evident they were adorn'd with all moral Vertues. For their lives were a­bove the least reproach and charge [Page 107] of their implacable enemies: so that they were fain to make ex­press Laws against their Professi­on, to render them guilty in Ap­pearance. Besides, the circum­stances of their Testimony make it very valuable.

1. 'Twas not built on the re­port of others. Mere hear-say is very deceitful, and often like a Contagion passes from Ear to Ear, and blasts the Reputation of the Innocent with easy and credulous persons. But a Testimony from sight makes impression on the be­lief of wise considering Men. Now we have undoubted Assu­rance of Christ's Resurrection from the clear and concurrent depositi­on of their Senses: What we have heard, and what we have seen with our eyes, and what we have handled of the Word of Life, saith the Apostle St. John.

[Page 108]2. The uniformity of their Te­stimony renders it convincing. If any material contradiction be be­tween Witnesses, 'tis an infallible mark of their Forgery. But the A­postles agreed not only in the sub­stance, but in the particularity of the Fact. In vain Porphiry and Ju­lian rack'd their Wits to find some contrariety in their Relations. An impartial Inquirer must acknow­ledge all their Objections to be mere Cavils, and effects of Ma­lice.

3. There were no motives to corrupt them. For the humane will is naturally moved either by attraction of some Good, or a­version from some Evil. A Fiction is not maintain'd for pure love of it self, but with respect to either of those objects whether real or in appearance. The Roman Histo­ries [Page 109] report that Julius Proculus so­lemnly swore that he saw Romulus ascend to Heaven: but the motive of his Imposture is visible; for it was to prevent a great disorder a­mong the People. But 'tis very evident that nothing desirable in the World had the least influence upon the Apostles. Nay on the contrary, whatever was terrible to Nature, discourag'd them. They suffer'd all temporal evils, even Death it self, for this Testimony. And this last proof confirms all the others; They are called Mar­tyrs by way of excellency, who have seal'd the Truth with their Blood. Now what can be added to give us full and entire Faith in their Testimony? In great and difficult Cases, suspected Persons are put to Torture for the disco­very of Truth. The Apostles [Page 110] were tryed by the sharpest Suffer­ings, yet declar'd the Resurrection of their Divine Master with un­fainting perseverance. What sha­dow of doubt can remain after such clear evidence of their sinceri­ty? Let sober Reason judge: whether the matter is capable of proof more strong and convinc­ing? If it be said they were decei­ved with an Illusion, either being distemper'd or in a dream; both the pretences are most absur'd and incredible. For the operations of the External Senses may be infallibly discern'd by their proper caracters from those of the Imaginations. In­deed, if the mind be in disorder, ei­ther from some more fixed and te­nacious cause, or from sleep, the in­fluences of Reason are suspended, or only some faint rays appear, and are suddenly extingush'd, so [Page 111] that it can make no true judgment of things. In this state, the Ima­gination draws all the vigour of the Soul to it self, and the Phan­tasms are made so bright by the heat of the Spirits in the brain, that those painted Scenes seem to be as real as the substantial objects we see, hear, and touch. But sound Reason can reflect upon it self, and extend its veiw to the opera­tions of all the other faculties, and observe the just and certain diffe­rence between Chimaeras in the imagination, and things really ex­istant. It comprehends distinctly and with assurance, that it is not di­sturb'd, and that the Internal and External Senses are dispos'd for their regular operations. It consi­ders that the Pageants of Fancy mo­ving in a dream vanish in a mo­ment upon waking. But real ef­fects [Page 112] perceiv'd by the Senses in their full exercise are more con­stant and durable. One may be wounded in a dream, yet feel not loss of blood or strength when he is awake. But the wounds recei­ved in a Combat are sometimes rebellious against the most potent remedies. Now to apply this to the present subject.

Is it in the least degree proba­ble that a vain shadow in a dream should make an indelible impres­sion on the memories of the Apo­stles, and their waking thoughts should not discover the deceit? Nay that it should inspire them with invincible courage to assert that Christ was truely risen? Or who can with the least colour of reason accuse the Apostles of sim­plicity or any disorder of mind, when such are equal, uniform and [Page 113] strong light shines in all their Writings? whereas the discourses of Fools or distracted Persons are unshapt Abortions of the mind, beginnings without a regular pro­gress, or if there be any coherence 'tis short, and alwayes attended with some notable extravagance. Besides, the constant order of their Lives and Actions was a certain proof of the composedness and wisdom of their minds.

To sum up briefly what is con­vincing that the Apostles were sincere and certain in their Testi­mony. How could they be de­ceived when they say him do Mi­racles, or by his power did the like? Did they all dream in a night, that they saw him appear after his Re­surrection? what could impress on them such a strong belief of that, of which the Senses were the [Page 114] proper Judges? Or could they conspire to invent such a falshood, and so easily to be convinc'd, with the least rational hope that the World should believe them? How was it likely, considering the vari­able humors of Men, but that some of themselves either by violent fears, or attractive hopes should be prevailed on to discover the Fiction, and leave their Party? What could inspire them with such a false security, to despise the greatest Dangers, and such a fool­ish presumption to undertake the greatest difficulties? How could they expect to induce the World to believe in and worship One ig­nominiously put to death? After such a convincing evidence, what can Reason, nay suspicion object with any colour to weaken their testimony? The motives of credi­bility [Page 115] are so strong that we may be as truly satisfied of the reality of the things related by the Apo­stles, as if we had been spectators of them our selves.

THE Accomplishment of Prophecies concerning the MESSIAH his coming into the World, the Work he should do, his Sufferings, and the Consequen­ces of them, afford undeniable proof that Jesus of Nazareth came from God for our Salvation. Pre­science of things to come, and in­dependent on the setled course and [Page 117] order of Natural Causes, is an in­communicable Prerogative of God. His Eye only can pierce the thick vail of futurity. He has an open unconfin'd prospect of all things that were, are, and shall be. Such perfection of Knowledge trans­cends Angelical Minds. 'Tis more easy for the Devil by an adventu­rous imitation to counterfeit Mi­racles, than to give a clear and di­stinct prediction of things to come that depend on free Agents. From hence it was that he gave respon­sals ambiguously, to conceal his ignorance of future events, and left those who consulted his Ora­cles dubious and hovering in what sense to understand them. God a­lone could instruct the Prophets to foretel things at such a distance, especially considering some of them are supernatural, and others [Page 118] contingent from the wavering of second Causes. Now the several Prophecies of Jesus Christ if uni­ted together, make such an entire description of him, that they seem rather Historical Narratives of what is past, than Predictions of what was to come. According to the Prophecies, he was born of a Virgin, a branch of the almost ex­tinguish'd Family of David, born in Bethlehem, usher'd in by a fore­runner, meek, lowly, just, and a worker of Miracles. Therefore when John the Baptist sent some of his Disciples to enquire whe­ther he was the Messiah that should come: Our Saviour gave no di­rect Answer in words, but refer­red them to his Works, that gave a full and real testimony concern­ing him, Go, tell John the things which ye do hear and see; the Blind re­ceive [Page 119] their Sight, the Lame walk, the Lepers are cleansed, the Deaf hear, the Dead are raised up, and the Poor have the Gospel preached to them: That comparing his Miraculous Operations for the recovery of hu­mane Bodies, with the Prophe­cies, there being a perfect Agree­ment between them, and both un­doubtedly from God, They might by that clear and certain Caracter acknowledg him to be the Promi­sed Messiah. 'Tis an Observation of St. Austin, That the Son of God Praevidens Dominus Ie­sus impios quosdam fu­turos, qui mi­raculis ejus calumnien­tur, Magicis artibus tri­buendo, Prophetas ante praemisit. Numquid si Magus erat, & Magicis artibus fecit, ut coleretur & mortuus, Magus erat ante­quam natus? O Homo mortue & vermiscendo calumniose, Pro­phetas audi, Prop [...]tas Lege. Tract. in Joan. foreseeing the perverse Interpre­tations that his Enemies would make use of to darken the lustre of his Miracles, accusing him as a solemn Magician that wrought by [Page 120] force of Inchantment, that such a false Perswasion might not prevail, sent the Prophets before his coming into the World. From hence the Saint argues to repress those impious calumnies: If by Magical Arts he did such Won­ders as to conciliate Divine Ho­nour to him even since his Death, was he a Magician before he was born? and did he know the suc­cession of all things in his Life be­fore he lived, that by an impossible Miracle he predicted them to Mo­ses, David, Esay, Daniel and others? Having thus argued, the Saint turns himself to those Infidels, as Christ to the Pharisees, looking round about on them with anger, being grieved for the hardness of their hearts, and said, O dead wretch, hear the Prophets.

But above all, His Death and Passion (the substance of the Gos­pel) [Page 121] is most exquisitly drawn with the lines of his own Blood. Da­niel Dan. 9. 26. Zech. 11. 12. foretels the time; Zachary as if present at the execrable contract between Judas and the High-Priests, tels us exactly the price of the Treason, and then as if trans­ported to Calvary, he saw his Side open'd with the Spear, and notes it in these words, they shall look on Psal. 22. him whom they have pierced. David, as if he had stood at the foot of the Cross in the hour of his Sufferings, relates the manner of them in the Person of our Crucified Redee­mer; They peirced my Hands and my Feet: Then the disjoynting of his Parts by the Torture; I may tell all my Bones, they look and stare upon me: His hanging naked on the Cross, they part my Garments among them, and cast lots upon my Vesture: the bitter draught they offer'd [Page 122] him, they gave me also Gall for my Meat, and in my thirst they gave me Vinegar to drink: The blasphemous derision of the Priests and People the spectators of his Death, All that see me, laugh me to scorn, they shoot out the lip, they shake the head, saying, He trusted in the Lord that he would deli­ver him; let him deliver him, seeing he delighted in him: His words spoken in the heighth of his distress, My God, my God, why hast thou forsaken me? The Prophet Isaiah represents the Ignominy and Torments of his Passion, I gave my back to the Isa. chap. 52, 53. smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting: and by the eyes of his mind saw him crucified between two Thieves; He was named with Transgressors: and as present at his most affectionate dy­ing prayer for his enemies, Father [Page 123] forgive them, they know not what they do; observe, that he made intercession for Transgressors. Thus as several Painters that would draw divers Copies from the same excellent Original, are intent to view its va­rious Aspects, some directly, some on this and the other side: so the Prophets, as if they had been the Spectators of his cruel Sufferings, copied from the life, every one that part that the Holy Spirit as­signed to them. Now how was it possible, if not instructed by Om­niscience, that being so distant in time and place, and so long be­fore the Accomplishment, they should concur in such an exact description of what should befal the Messiah? Men are not Pro­phets by the light of Reason: as Nature is not subjected to their power to work Miracles, neither [Page 124] is Futurity open to their view, to compose an History of things to come. The Death of Christ de­pended on several Causes; Men, Devils, and God himself concurr'd for divers Ends in the same Event. The two prime Conspirators a­gainst his Life, Lucifer and Caiphas, were moved both from Reasons of State to secure their own. The Devil to maintain his cruel Em­pire which for so many Ages he had usurp'd in the World. For our Saviour having with Authority cast out Legions of his ministring Spirits from those who were mise­rably possest by them, he was in fear of losing his Power. Besides, he foresaw that if Christ were the Son of God, the killing of him would bring such a crimson guilt upon the Jews, that no less punish­ment than their Rejection would [Page 125] follow: And so God should lose his peculiar People. Caiaphas exci­ted the Council to devote him as a Sacrifice to preserve their Nation from ruine: for their safety de­pending on their homage to the Romans, to prevent the jealousies that might arise by the fame of his mighty Works, and by the Peoples attendance on him, that were fed by his Miracles, they concluded on it as a necessary expedient, that Christ should dy, and all suspicions be re­moved with him. Thus Men and Devils were the instruments, but God appointed that great Event. The storm fell from Heaven upon Him for our Sins. 'Tis therefore expresly said, He was delivered by the determinate Counsel and foreknowledge of God; who over-ruled the train of disorders, the work of their cruel malice, for contrary ends than [Page 126] were design'd by them: For the Devils were cast out of their King­dom, the Jews depriv'd of their Liberty, and the Kingdom of Christ establish'd for ever. Now who could read in the Mind of God his free Decrees? even the Angels of Light that always see his face, cannot without a reve­lation of them. None but the Spirit that searches the deep things of God, could make the discovery? And who could foresee that the Messiah so often promised to the Jews, so impatiently expected, and ardently desir'd, should be so fiercely rejected by them? that his Death should be the effect as of his own love, so of their hatred? None but God to whom all the periods of time are equally pre­sent, and who is more intimate with the Counsels and Passions of [Page 127] Men than their own Souls are, could predict it. He communi­cated some rays of his Prescience to holy Men, who foretold that obscurest Contingency. From hence it follows that the clear Te­stimonies of the Prophets exactly fulfill'd in Jesus Christ, are an un­answerable demonstration that He was the expected Deliverer to re­store the World.

2. The universal and irrepa­rable Destruction of the State of the Jews, foretold as the just pu­nishment of their rejecting the Messiah, is another illustrious proof of the Divinity of his Person and Doctrine.

To represent all the Characters of that Vengeance as they are set down by Josephus, an Eye-Witness and Historian of it, would leng­then this Discourse beyond the [Page 128] limits intended. It is sufficient to observe,

1. That all the severe Scourges of God met in a direful conjuncti­on against them. The most af­frighting Prodigies were his fore­runners; A flaming-Sword bran­dish'd in the Heavens, and Mon­sters born on the Earth: And War, Famine, Pestilence, and Fire were his Attendants. Those who escap't the Sword were consum'd by Fa­mine; and those who were pre­served from cruel War and Fa­mine, were swept away by the Pestilence, or devour'd by the merciless Flames. Wherever they turn'd their eyes, Death in terrible shapes appear'd.

2. All these Judgments were inflicted at once upon them in the heaviest degrees. The Sword ne­ver made a greater destruction of Men [Page 129] than in Jerusalem: here were Rivers of Blood, there Mountains of Car­casses. In some places nothing but silence and horrour amongst the dead, in others the crys and groans of the dying. Innumerable were massacred by the rage of Sedition amongst themselves. And when the mild Conquerour would have spared them, yet by an unparal­lel'd fierceness they would rather perish in an obstinate resistance. The Famine was so extreme, as compell'd even tender Mothers to eat the flesh of their miserable Children. The Fire consum'd the City from one end to the other, without leaving any part entire. The Temple, the Sanctuary of Re­ligion, and Image of Heaven, where God so long had dwelt, had been serv'd and prais'd, and ren­dred his Oracles, was not exemp­ted [Page 130] from the fury of the Fire.

3. Their Calamity was ex­treme and irreparable. The first Desolation by the Chaldeans, so compassionately recorded by Jere­miah, was not comparable in the degrees and continuance to this second by the Romans, of which CHRIST himself was the Chief Mourner, and made lamentation. Then they were transported toge­ther, and not to a very rigorous nor perpetual servitude in Babylon. After seventy years they recover'd their Liberty, and were restored to their Native Land. But in the last, the Captives were dispers'd among divers People; a sad Pro­gnostick that they should never be joyned again in one Society. The Ruines of the Nation were so great, that the pieces of it are scatter'd all over the World. Where [Page 131] ever a Jew is found, there is a stone of ruin'd Jerusalem never to be re­built. In short, that wretched Na­tion is rent into innumerable parts, and expos'd to the contempt and hatred of all. As the Body of a Traitor is quarter'd, and the parts hung up in several places of pub­lick view, to signify the horrour of his Crimes in the severity of his Punishment: God has taken away all the marks of his Alliance with them. No distinction of their Tribes remain, no observance of their legal Ceremonies, no Priests, no Altars, no Sacrifices, no Pro­phets nor Miracles; in short, there is no true Worship among them, no God but angry and revenging their bloody impieties. And which is most worthy of consideration, the Romans that conquer'd them have lost their Empire, and the [Page 132] Nations which were subdued by their Arms, have recovered their Liberty: But the Jews after sixteen hundred years are still miserable. Now is not this Judgment of God upon them a dreadful proof of the extremity of their Wickedness in crucifying JESUS CHRIST, and that consequently he was, as he declar'd himself to be, the Son of God, and that his Office and Do­ctrine were from Heaven. Never before did the Wrath of God break forth in such a fierce manner a­gainst a sinful Nation. Therefore 'tis represented under the Image of the final Doom, when Justice arm'd with flames shall devour the Ungodly, and the whole World be­come a Theatre of Terrors. And never was any other Nation guil­ty of such an high provocation: for the Son of God descended but [Page 133] once among Men to be personal­ly crucified. The singularity of the punishment is a visible instru­ctive sign of their transcendent Crime. Immediately upon their pronouncing the capital Sentence against him on Earth, their utter Ruine was pronounc'd in Heaven. And the execution of the Sentence was deferr'd no longer, but till the Elect of that People were brought in, and by the Preaching and ex­cellent Miracles of the Apostles, the Resurrection of Christ, and the truth of the Gospel were con­firm'd, and thereby a beginning and form given to the new Chri­stian Church. Now they have written on their foreheads in very legible characters, the Fatal Curse which their Fathers pronounc'd concerning Jesus Christ, His Blood be on Us, and our Children. When [Page 134] with indignation for their Idolatry, broke the Tables of the Law, God reestablish'd them, but when for a greater guilt God him­self broke them, there is no possi­ble Redintegration.

If it be said, that 'tis not neces­sary to attribute this Ruine of the Jews to the particular Vengeance of God, but only to the Instabili­ty of humane things, wherein such disastrous Revolutions sometimes happen.

I answer, That although Divine Justice was so visible in their asto­nishing Destruction, that Philost. vit. Apoll. lib. 6. Titus himself refus'd a Triumphal-Crown after his compleat Victo­ry, declaring that he was but the Instrument of God's Anger, who was the Invisible Emperor in that bloody Expedition; yet to force an acknowledgment of it from all [Page 135] that are not wilfully blind, it was foretold when the Jews were in peace, and their killing the Mes­siah specified, as the Meritorious Cause wherein that terrible Effect was included: Thus our Saviour in the Parable of the Husbandmen and Vineyard, after they had put to death the Master's Son, he adds, What shall therefore the Lord of the Vineyard do? He will come and destroy the Husbandmen, and give the Vine­yard to others. And upon his draw­ing near to the City of Jerusalem, he wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace, but now they are hid from thine eyes. For the days shall come upon thee, that thine Enemies shall cast a Trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the Ground, and shall not [Page 136] leave in thee one stone upon another; because thou knewest not the time of thy Visitation. This was also foretold by Moses in all the terrible Cir­cumstances: The Lord shall bring a Nation against thee from far, from the Deut. 28. end of the Earth, as swift as the Eagle flyeth; a Nation whose Tongue thou shalt not understand; a Nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young: and he shall eat the fruit of thy Cattel, and the fruit of thy Land, until thou be destroyed; which also shall not leave thee either Corn, Wine, or Oyl, or the encrease of thy Kine, or flocks of thy Sheep, until he have destroyed thee: And he shall besiege thee in all thy Gates throughout all thy Land which the Lord thy God hath given thee, in the Siege, and in the straitness where­with thine Enemies shall distress thee. Such was the Threatning, and the [Page 137] Event was correspondent in all the degrees of misery. Which as it demonstrates the truth of the Pro­phecy, so it may instruct us how fearful a thing it is to fall into the hands of the living God.

3. The converting of the Gen­tile World to the saving Know­ledg of God by the Messiah was foretold in the Scriptures. The beams of this glorious Truth were gradually dispens'd to the Israelites as their weak understandings could sustain it. When the Covenant was made with Abraham God de­clared in express terms, In thy Seed shall all the Nations of the World be blessed. That Seed was the Messi­ah, not the people of the Jews de­scended from Abraham: for they were so far from being a univer­sal Blessing to the World, that on [Page 138] the contrary, they vainly presum'd that God for their sakes despis'd the rest of Mankind. And indeed before the coming of Christ they were an inclosed Garden, the pecu­liar People of God, and without the compass of Judea Sin reign'd absolutely and universally. Now that Promise clearly signifies, that the Favour and Blessing of God that he conferr'd upon Abraham in making known to him his Will, and promising to be his God, and of his Posterity, should one day be extended to all Nations, by calling them to his Knowledg and Service. To this agrees the Pro­phesie of Jacob: The Scepter shall not depart from Juda, nor the Law­giver Gen. 49. 10. from between his feet, till Shilo come, and to him shall the gathering of the People be: that is, the Gentiles shall be converted from their Idols [Page 139] to the true God by the Messiah, whom the Jews acknowledg to be signified by that Title. And Mo­ses introduces God as complaining of the Idolatry and Ingratitude of the Jews, and declaring They have moved me to jealousie with that which is not God, they have provoked me to Deut. 32. 21. anger with their vanities, and I will move them to jealousy with those which are not a People, and I will provoke them to anger with a foolish Nation. The external Covenant between God and his People is represented by the union of Marriage, to signifie the Duty they owe to God, the highest honour, the most ardent affections, and the benefits they receive from him. Therefore when the Jews gave Divine Adoration, the highest respects of Religion, to Idols, they provok'd God to jea­lousy; and he threatens he would [Page 140] break his Alliance with them, and give his Heart and Love to those which were not a People; And by the Law of Counter-Passion they should be provok'd to Jealousy. 'Tis very visible these expressions signify the calling of the Gentiles. And David by the same Inspirati­on, in many Psalms celebrates the Kingdom of the Messiah. In Psal. 22. he is introduc'd, speaking, My praise shall be of thee in the great Con­gregation; all the ends of the World shall remember, and turn unto the Lord; all the kindreds of the Nations shall worship before thee. And in the 67 Psal. God be merciful to us, and blessus, and cause his Face to shine up­on us. Selah. That thy way may be known upon Earth, and thy saving health among all Nations. Let the people praise thee O God, let all the peo­ple praise thee. The Prophet Esay [Page 141] in his Revelations clearly speaks of the great design of God to bring the Gentiles to his service. Thus in the second Chapter 'tis prophe­sied; And it shall come to pass in the last days, that the Mountain of the Lords House shall be established in the tops of the Mountains, and shall be ex­alted above the Hills. And many Peo­ple shall go and say, Come ye, let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us his ways, and we will walk in his paths: for out of Zion shall go forth the Lord, and the Sword of the Lord out of Jerusalem.

And among all the rest none is more clear and express than what is recorded in Isa. 49. There first the Messiah is represented as de­claring his Commission from God to go to the People of Israel; The Lord hath called me from the womb, [Page 142] from the bowels of my mother hath he made mention of my Name, and he said unto me, Thou art my Servant, in whom I will be glorified. And after com­plains of the obstinacy of the in­grateful Synagogue; Then I said, I have laboured in vain, I have spent my strength for nought & in vain, yet sure­ly my judgment is with the Lord, and my work with God. And immediately after 'tis added, And now saith the Lord that form'd me from the Womb to be his Servant, to bring Jacob again to him, though Israel be not gather'd, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. And he said, it is a light thing that thou shouldst be my servant, to raise up the Tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou maist be my Sal­vation to the ends of the Earth. This Oracle is precise and full; for it [Page 143] speaks of the Nations in oppositi­on to the Tribes of Israel, and di­rectly foretels that the Jews would neglect the instructions of the Mes­siah, and that upon their Infideli­ty God would by the Messiah give saving knowledge to all Nations. And in the same sense he speaks in the 54th Chapter: Sing, O Barren, thou that didst not bear; break forth into singing, and cry aloud thou that didst not travel with Child: for more are the Children of the desolate than of the married, saith the Lord. Who is the desolate and barren, but the Gentiles without God in the World, whiles the Jews were honour'd and blest in the Mystical Marriage with him? And who are the Chil­dren of the forsaken that should be far more numerous than those of the married, but the Believers of the Christian Church, in oppo­sition [Page 144] to the Jewish Church? And the other succeeding Prophets concur in this prediction. Malachy the last speaks of it in such express terms, as are capable to convince any that does not wilfully re­nounce the use of his Eyes and Understanding. After God is in­troduc'd rejecting the Jews, and their Temple Service; I have no pleasure in you, saith the Lord of Hosts, neither will I accept an Offering at your hands. He adds, to signifie the cal­ling of a new Church, for from the rising of the Sun to the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offer'd to my Name, and a pure Offering, for my Name shall be great among the Heathen, saith the Lord of Hosts. Thus that great won­der was clearly foretold by the Prophets, and as a work to be per­formed [Page 145] by the glorious Power of God. And accordingly it is ac­complish'd. For who but God could have inspir'd the Apostles to undertake an Enterprise so con­trary to Humane Prudence, being equally dangerous and impossible? And who else could have made it successful beyond all imagination? When the Pride of Pharoah was humbled, and his Strength broken by the most despicable creatures, even the Magicians were compel­led to acknowledge it to be the Finger of God: but his Arm was revealed when the Spiritual Pharoah with all his Powers of Darkness were overcome by such weak In­struments. What furious Winds from all parts of the World con­spir'd to extinguish the first spring­ing Light of the Gospel? The Heathen Emperours destroyed in­numerable [Page 146] Persons, presuming to drown the Memory of Christ in the Blood of the Christians. But such were the Faith and Love of Believers of all conditions to their Crucified Redeemer, that with the same joy they ran to suffer the most terrible punishments, as if they had been to receive Crowns. In vain the strongest Combinations were made against the Truth. For the knowledge of the only true God, and his incarnate Son Jesus Christ, overcame Impiety with all its I­dols, and Ignorance with all its numerous Masters. What is be­come of all the Heathen Deities, so honour'd, so fear'd, so obsti­nately defended? Where are their Altars, their Statues, their Sacrile­gious Priests and Sacrifices? They are buried in the ruines of their own Temples, in the darkness of [Page 147] eternal oblivion. Where are all the Sects of Philosophers, the Pla­tonists, the Peripateticks, the Stoicks, the Epicureans, and the rest that fill'd Greece with their Fame, and so many Volumes with their Fan­cies and Errour? Like a Torrent that rouls down with great noise from the top of a Mountain; so for a time the Speculations of their lofty Minds poured along in a floud of swelling froathy Elo­quence; but now (and for how many Ages since?) the very chan­nel is dryed up wherein they ran, so that scarce any visible ruines re­main in Athens it self of the Schools where they taught. The greatest among them, [...] Chrys. de laad. Paul 4. Plato, adorn'd with the title of Divine, could never see his Commonwealth, fram'd by him with so much study, to be e­stablish'd in one City. Whereas if [Page 148] we consider the Gospel of Christ, 'tis hard to determine whether the Doctrine be more simple, or the [...] Ibid. Apostles the first Masters of it to outward appearance; Yet with­out Learning or humane strength, in a short space they triumphed over the Eloquence of the Greeks, the Power of the Romans, the Rage of Barbarous Nations. They a­brogated Laws, chang'd Customs, and renewed the face of the World. In this the Prophetick Parable was fulfill'd, The Kingdom of Hea­ven, that is, the dispensation of the Gospel, is like to a grain of Mustard­seed; one of the smallest grains, but of that spirit and quality that it suddenly springs up and spreads abroad.

This happy and stupendous suc­cess of the Disciples of Jesus Christ, consider'd in it self, is an unanswe­rable [Page 149] proof that the Christian Reli­gion came from Heaven. For it was only possible to the Divine Power. 'Tis no wonder the Religion of Mahomet extended and establish'd its Conquests in many Countries: For that Seducer perswaded the barbarous People by force of Arms, they must be his Disciples or Slaves. And can the Mind form a clear Judgment, or the Will make a free Choice, when under a tyrannous necessity of Compliance, or losing all the Comforts of Life? Can Violence and Cruelty produce a Rational Faith? That may force them to a counterfeit comply­ance, but cannot make Men sincerely believe; 'tis apt to breed Form without, and Atheism with­in. Now that a Persecuted Re­ligion should live and flourish in the midst of flames, is as truly ad­mirable [Page 150] as if a little Stream should pass through an Arm of the Ocean, retaining its Freshness and Purity in the midst of Salt and Turbid Waters. That when the Minds of Men were prepossest with in­veterate Opinions contrary to its supernatural Mysteries, and their Wills over-ruled by Carnal Affe­ctions utterly averse from its Holy Precepts, the World was captiv'd to the belief and obedience of it, is the most noble effect of Om­nipotence. For other Miracles, though above the Laws of Na­ture, yet were on the lower order of creatures without life and sense; but this internal Miracle was wrought on the Minds and Hearts of Men. To raise the Dead, to calm a Storm, to suspend the force of Fire, to change Waters in­to Blood, is not so glorious a work [Page 151] as the converting Rebellious Souls to God, and making them a wil­ling People to his holy Laws. And if we further consider the Prophe­cies so many Ages before concern­ing it, and observe the Harmony betwixt the Works and Word of God, there results a Demonstra­tion as clear and strong as is possi­ble. The Prediction and Accom­plishment are equally divine. The success justifies the truth of the Prophecy, and the truth of the Prophecy justifies the Divinity of the Christian Religion. For by the Apostles and their Successors the Heathens were turned from Idols, to the Service of one God the Cre­ator of the World: which was foretold by the Prophets, not on­ly as a thing that should arrive, but to be performed by the Power of God. To ascribe then this glori­ous [Page 152] Work to humane Artifice, as if his Providence had been pre­vented by others, from doing that that he promised should be done by his own Power, is so directly contrary to his Wisdom and his Truth, that common Reason ab­hors the thoughts of it. Therefore the Christian Religion is Divine, ha­ving God for its Author. Thus the Truth of the Gospel is victo­rious over the Jewish, or the pro­phane Infidel.

It may be argued against the Jews, that their God foretold his Messiah should convert the Nati­ons. No other but one authorised from above could do it. Iesus Christ has done it, therefore he is the Mes­siah. And consequently they are either blind with prejudice, or maliciously deny the known truth. To prophane Infidels it may be [Page 153] urged, none but the Divine Pro­vidence could foretel so great and marvellous a change of the World, none but the Divine Power could effect it, therefore 'twas the true God that made the project and e­vent so exactly to correspond in all things

Add further, that by comparing the Prophecies of Christ and his Kingdom with their accomplish­ment, the two sorts of enemies against the Gospel, are made useful to convince one another. The Pagans by the Jews, that these things were foretold, the Jews by the Pa­gans, that these things were fulfil'd. Aliquando Pagani faci­unt nobis hu­jusmodi quae­stionem, cum vident quae scripta sunt sic impleri, ut negari omni­no non possint. Audent, ut dicant videstis ita fieri, & tanquam praedicta sint, conscripsistis. Serm. 67. Divers. St. Austin relates that the Hea­thens seeing the exact agreement between the Prophecies in the Old [Page 154] Testament so clear in words, and their accomplishment in the New so clear in the Effects, had nothing to reply, but that they were writ­ten after the things were done, and feigned to be Predictions of anti­ent date. As Virgil weaving Fa­bles of Aeneas, feign'd him to be in the Elisian Fields, and to receive from Anchises a Prediction of his Descendents in a long succession and order of Men and Times; which was the story of what was actually past when he wrote it. In answer to this pretence, he breaks out with wonder and joy, O Gloria Regis nostri! the Cause is gain'd, and the Victory of Truth could not be more glorious. For where­as the many Nations in Europe, Asia, Africa, subdued by the Arms of the Romans, were compelled to observe the Rites of their Religi­on: [Page 155] The Jews only were permitted to enjoy their Sacred Books, and Sparsi sunt ubi (que) Judaei, portantes co­dices, quibus Christus prae­dicatur. Si enim in uno loco essent ter­rarum, non adjuvarent testimonio praedicatio­nem Evange­lii quae fructi­ficat toto orbe terrarum. Serm. 67. Div. Ambos inde convinco. Ju­daeum, quia id prophetatum, et impletum Ego cognovi: Paganū, quia ego hac non convici. their own Worship, and were dis­pers'd into all Countries. And thus by the admirable Counsel of God, they give credit to the Gospel a­mong the Gentiles. For if we con­sider the reverence they bore to the Writings of the Prophets, that with the greatest care they have preserved them as the most preci­ous Inheritance left by their Fa­thers, and their mortal hatred of Jesus Christ and his Gospel, that wil­lingly they would spend their Blood to deface the Memorials of it, it is an invincible Argument that the Predictions concerning the state of the Christian Church record­ed in their Scriptures, are sincerely delivered, and of Divine Autho­rity. This their Malice is an ad­vantage to the Faith of the Gospel, [Page 156] and by constraint they are the great Confirmers of it. This is sufficient to reduce the Heathens to silence and confusion. And the Pagan be­ing convinc'd by the Books of the Jews, the Jew may be convinc'd by the Testimony of the Pagans: for if the Records so jealously kept by that Nation were from Divine In­spiration, if they contain Antient Prophecies which the Heathens see verified in the Gospel and the Chri­stian Church, why do not the Jews acknowledge Jesus Christ to be the promised Messiah? If the Vail were not taken from Moses's face, and laid on their hearts, they must clearly see that the Light of the Gen­tiles is the Glory of Israel. 'Tis equal­ly unreasonable to doubt with the Atheist that the Messiah was ever promised, or to believe with the Iews he is yet to come.

THe Sum of all that has been said, is comprised in the Te­stimony that St. John produces to prove that Jesus Christ is the Son of God, and the Redeemer of the World. This I will briefly open: There are three that bear record in Heaven, the Father, the Word, and the Holy-Ghost, and these three are one. And there are three that bear witness in Earth, The Spirit, and the Water, and the Blood, and these three agree in one. All the Divinity gave testimony of this important Truth. The Fa­ther not only by the Miracles wrought by his Power to confirm the Mission of Christ, but (which is here principally intended) by a voice from Heaven: First at his Baptism, This is my well-beloved Son, [Page 159] in whom I am well pleased. And at his Transfiguration before some of his Disciples, a Shining Cloud, the sign of the Divine Presence, encompast them, and a voice came forth of the Cloud, This is my well beloved Son, hear him. Upon this glorious Voice they were struck with such an impression of fear that they fell on their faces. And when our Saviour near his Passion prayed, Father glorifie thy Name, a voice came from Heaven, I have glorifi­ed it, and will glorifie it. Now can there remain any doubt after such an high attestation from the most Soveraign Authority?

The Son also, besides the per­fect holiness of his life, the exqui­site Wisdom of his Doctrine, the Wonders of his Works, his Resur­rection from the dead, that were authentick proofs of his Celestial [Page 160] Person and Calling, after his As­cension gloriously appear'd from Heaven in diverse Visions to the Preachers of his Gospel. To Saul in his Journey to Damascus, calling to him, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the Pricks. This is an unexceptio­nable testimony that he is the Son of God, being risen from the dead, and returned to Heaven from whence he thus discover'd him­self. Now that this was real and no fantastick illusion is evident by the marvelous effects of it. Those who were companions in the journey were seiz'd with great terror, and himself struck blind by the overpowering splendor of the Apparition. But especially the effects of it upon his Soul are con­vincing, who it was that spake to him. For Saul was by Sect a Pha­risee, [Page 161] that of all others most passio­nately adher'd to the Jewish Reli­gion: by Temper hot and violent, by Profession a persecutor of the Christians. One that breathed forth Threatning and Slaughter, that excited the Fury of the High-Priests, sollicited their Cruelty. In short, a fierce spirit that envied Nero the title of the first Persecutor of the Church. Yet this Man by this Vision and Voice from Hea­ven, of a furious Persecutor in an instant became a zealous Apostle, of a Wolf became a Pastor. He presently exprest his entire sub­mission, Lord, what wilt thou have me to do? There is nothing so hard to do, nothing so dreadful to suffer, but I will readily undertake for thine honour, and the propa­gating thy Truth. Now from whence came this Change so [Page 162] strange, so new, in a person con­firm'd in the opposite party? from whence this resignation of will so entire and perfect, so unexpect­ed and sudden? What gave him courage to contradict to their faces the High-Priests, whose instru­ment he was, and declare that Je­sus whom they called a Deceiver, was the Son of God, and their Judge? What animated him to appear before Kings and Empe­rours, to testifie this dangerous Truth? What made him with un­parallel'd activity, with the most ardent affections, propagate the Gospel, and after a thousand perils by Sea and Land, a thousand dis­graces and injuries, at last to con­firm the Faith of Christ with his Blood? It is therefore past all contradiction that he had the greatest assurance that the Son [Page] of God spake to him.

Another Vision of the WORD from Heaven was to St. John, when he was pleas'd to reveal to him the future state of his Church, its Com­bats and Victories: He then ap­pear'd in a form expressive of his Majesty, Power, and Providence, requisite for the ordering all the great Events that should befal it: And said, I am the first and the last; I am he that liveth, and was dead, and behold, I live for ever, and have the Keys of Hell, and of Death: where­in he appropriates to himself the incommunicable titles of the Dei­ty; and then declares those two a­stonishing Miracles, that the Prince of Life that had an Eternal Princi­ple of it in himself, was dead; and that one who had been dead, was alive. This Riddle the Gospel un­folds; The Son of God was made [Page 164] Man, and by that admirable union allied Eternity and Time, Life and Death together. As 'tis a com­mon form of speech, that a Man dies when the Body is depriv'd of Life, though the Soul be immor­tal: So it was true, the Son of God died when his Body was crucified, though he was uncapable of the least diminution of his Divine life. And after three days he rose by the Divine Power to enjoy an Im­mortal Life; And have the Keys of Hell, and Death. The irresistible force of Death all Men must yield to, and from the Grave there's no redemption by finite power. But Jesus Christ has Soveraign Autho­rity and Power to open the Grave, and raise the Dead to an happy Immortality. This glorious Ap­pearance made St. John to fall as dead at his Feet, and could not re­cover [Page 165] himself, till assured by the reviving words of his favour. The Spirit also appear'd from Heaven to give Testimony concerning the divine Person and Office of Christ: First, by descending as a Dove on him when he was baptised. This was the completion of the Pro­phecy; The Spirit of the Lord is up­on me, He has anointed me to preach the Gospel to the Poor, to publish Deli­verance to the Captives. And in the second of the Acts the Spirit de­scended in the form of Fiery Tongues upon the Apostles, to qualifie them for preaching the Gospel to the World: And 'tis worthy of observation, that the Apostles were before this very de­fective in Wisdom and Courage, so that their Divine Master, though Goodness it self, yet tax'd them for their stupidity, and in his Suffer­ings [Page 166] they all forsook him. But af­ter the effusion of the Spirit upon them, they were endowed with that admirable Wisdom and Re­solution, that nothing could gain­say and overcome. They present­ly spake in various Languages the things concerning Iesus Christ, that the World was astonish'd, and ma­ny converted by this Testimony from God, for the honour of our Saviour, and others confounded in their obstinacy. Now since this miraculous descent of the Spirit was to ratify the Promise that he made to them, If I go away, I will send to you another Comforter: What more clear and valuable Testimo­ny can we have that Jesus Christ is the Saviour of the World? If Infidelity should reply, If we had heard these Voices, and seen those glorious Visions, we should be [Page 167] convinc'd; but what assurance have we there is no deceit in these Relations? I answer, There never was clearer Grounds of the belief of any thing done without the compass of our own senses, than of what the Apostles testify, as hath been evidently proved before. And certainly as those who saw and heard those things, were by the Divine Characters in the external Objects, and by their efficacy on their Spirits, fully perswaded they were not deceived; so we have as strong proofs that they did not de­ceive us in their Reports.

I shall briefly consider the other Testimonies. And there are Three that bear witness in Earth, the Spirit, and the Water, and the Blood; and these Three agree in one. The Spirit is to be considered in two different manners in the Testimonies attri­buted [Page 168] to him, either in respect of those Representations by a Dove and Fiery Tongues, or in respect of his Vertues and Influences com­municated to the Christian Church: The first was his Testimony from Heaven; The second his Testi­mony on Earth. And these were his Extraordinary Gifts, so liberal­ly dispens'd at the first preaching of the Gospel: To one was given by the Spirit the Word of Wisdom, to an­other the Word of Knowledge, to ano­ther Faith; that is, extraordinary confidence in the Divine Power, for the producing Miraculous Ef­fects; to another the Gift of Healing, to another the working of Miracles, to another Prophecy, to another Discern­ing of Spirits, to another divers kinds of Tongues, to another the Interpreta­tion of Tongues. Now because these Operations more eminently de­clare [Page 169] the Presence and Power of the Spirit than his ordinary Graces, they are called by that name. For understanding the second Witness, the Water, two things are obser­vable:

1. That in the Rituals of Mo­ses's, frequent Washings, were en­joyned, for the purifying of the Iews from Legal Pollutions con­tracted by them. And as those Corporal Stains were Resemblan­ces of the vitious habits of the mind; so the cleansing by Water was typical of sanctifying Grace that purifies the heart. And for this Reason under the New Cove­nant to represent the sanctificati­on of Christians by an outward sign, Baptism in Water was ap­pointed.

2. The Apostle John in the Nar­rative of the Sufferings of Christ, [Page 170] tells us that a Souldier pierced his Side with a Spear, so that Blood and Water came out. This is not recited by S. John merely as a circumstance of the History, or as a certain proof of his Death, but the following words [ He that saw this, testifies it, and his Testimony is worthy of belief; and he knows that he says true, that you may believe] declare it to be of singular consequence. And ac­cordingly he says, that our Saviour came by Water and Blood, with re­spect to that which was done at his Crucifixion, which was so ordered by Divine Wisdom for high ends: that is, the Water issuing out of his Side, was a fit Emblem of that Sanctifying Grace that is given to all that have Communion with him in his Death.

3. For the Testimony of the Blood, 'tis also to be observed, [Page 171] that by the Mosaic Institution daily Sacrifices were offered up, and a most solemn one, by the High-Priest in the day of Atonement, to expiate the guilt of Ceremonial Uncleanness, and to restore those who for that were excluded from external Communion with God in the Sanctuary. Now as that le­gal guilt arising from those out­ward pollutions, and the separati­on of those who were so polluted, from the Service of God, was a re­presentation of the Moral Guilt and Punishment that follows the vitious habits and actions of Men; so the shedding the Blood of the Sacrifice and Offering, was typi­cal of the true Propitiation that was to be made by the Blood of Christ. And this is peculiarly re­mark'd by the Apostle, that Iesus came not only by Water, but by Water [Page 172] and Blood; and 'tis the Spirit that te­stifies of it, and the Spirit is the Truth. By which we must understand something distinct from the for­mer, i. e. that the flowing of his Blood signified the reconciling ef­ficacy of his Death, by satisfying Divine Justice, and consequently the remission of Sins given to those who believe in him. Now brief­ly, to shew the force of their con­spiring Testimony that Jesus is the Son of God and our Redee­mer, These things may be con­sidered absolutely in themselves, or as the accomplishment of the Prophecies concerning the Messi­ah. In the last respect they af­for'd us a great assurance of this Truth. For all was expresly fore­told. And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all Flesh, and your Sons and [Page 173] your Daughters shall prophesie, and your young Men shall see Visions, and your old Men shall dream Dreams: And on my Servants and Hand-Maidens I will pour out in those dayes of my Spirit, and they shall prophesie. This pro­mise was universally acknowledg­ed to refer to the coming of the Messiah. For that of Water, (that is, Sanctification) not only the washing under the Law were fi­gures of it, but 'twas also clearly prophesied of in many places, and most expresly in Ezekiel, I will sprinkle clean Water upon you, and ye shall be clean; from all your filthiness will I cleanse you. A new Heart also will I give you, and a new Spirit will I put within you, and I will put my Spirit within you, and cause you to walk in my Statutes. And for the third Te­stimony, besides that the typical Blood of the Messiah ran down [Page 174] from all the Sacrifices, it was also foretold expresly by Esaiah what his Sufferings should be, and the Benefits accruing from them.

Now if we compare the Oracle with the event, who can justly doubt that the Messiah is come? But if we consider the things them­selves they afford an uncontroula­ble Testimony of Christ's Divine Mission. Compare the Primitive Church either with the Jews or the Gentiles, and see the difference between them. The Spirit that was communicated but as it were in a few drops to the Jews, after the Ascension of Christ fell in a main showr upon the Christian Church, inriching them with su­pernatural gifts: some favoured with Revelations of Sublime Truths, above the discovery of the human Understanding; some fore­telling [Page 175] things to come that were beyond the discovery of the most sharp sighted Reason; some speak­ing diverse Languages wherein they had never been instructed; some having such an extraordina­ry Faith in the Divine Power and Goodness, that innumerable Mira­cles were done by them in the name of Christ. If we look into the state of the Gentiles, how thick and pro­digious was the darkness that over­spread that Chaos of Impiety? In the Roman Empire, that compriz'd the flower of Wit and Learning, what foolish and extravagant opi­nions of the Deity were cōmonly received? What Idolatries, what Impurities, what Abominations were freely practised? But by the preaching of the Gospel how clear­ly were the minds of Men instruct­ed in the true Knowledg of God? [Page 176] And what a change was made in their Lives' The World that was as a barren Desart, was suddenly chang'd into a Paradise, fruitful in all good works. Innocence, Humi­lity, Purity, Justice, Charity, Love to God, Resignation to his Will, were eminently visible in all Na­tions, and all sorts of persons that were converted to the Faith of Christ. Now who caused such a marvellous and holy Revolution in the World but God? What less than a Divine Power could raise Men above Sense, and make them victorious over the Lusts of cor­rupt Nature, fortified by Custom, a second Nature? Is it conceiva­ble, supposing the Doctrine of Christ were not from Heaven, that it should produce such admirable Effects? And is it conceivable that God would adorn with all his [Page 177] Graces the Image of his own Ex­cellency, his most precious Bene­fits, those who did not honour him according to his Will? Can there be found such astonishing Contrarieties joyn'd together, as the most impious Errour and De­pravation of the Mind, with the greatest Purity and Rectitude of the Will and Affections? For if Jesus Christ were not the Son of God, those who worship'd him were in a mortal Delusion.

The third Testimony the Apo­stle produces is the Blood: that is, Peace with God and Conscience, the blessed Fruit of Justification by Faith in Christ. The Heathen World was in a dark State of fears, or slept securely in the sha­dow of Death. Some were in a Hectic Trembling, continually haunted with the Apparition of [Page 178] their Sins, as so many Infernal Furies: Others, though guilty of most fearful crimes, were secure from stupid Atheisme: Others were quiet, from a presumption cherish'd by Opinions unworthy of God, as if he would neglect his own Glory to shew Mercy to them. Now the Gospel to con­quer the fears of sensible afflicted Sinners, and to establish a lively hope in God's Mercy, propounds a Means of Universal Sovereign Efficacy to reconcile him to us: The most precious Blood of the Son of God offer'd up as a Sacrifice to expiate Sin. This sprinkles all Nations, and in all Ages to the end of the World will be of undecay­ing Vertue. This appeas'd all the unquiet Agitations of the Spirits of Believers, and produc'd the Peace that passes understanding, [Page 179] a Joy unspeakable and glorious▪ This delivered them from the fear of Death, under which the World was so long in bondage. And it is worthy the observing, that no Principles of Nature ever pro­duc'd such a generous Contempt of Death, as the Christian Religi­on did in the Professors of it. The Alexanders, Scipio's, and Caesars had trembled at the sight of these Sa­vage Beasts that were let loose up­on the Martyrs, at the preparati­ons of Cruelty to torment them. Whereas they regarded them with tranquillity; nay with Joy, as the matter of their Triumph. This was true Valour indeed, for the Confession of the most important Truth, and superiour to the Cou­rage of those who were called Ful­mina Belli, the most Renowned Souldiers. For in a Battel, by [Page 180] Martial Sounds, by Violent Mo­tions the Spirits are fired, and Men scarce feel their Wounds, and are inconsiderate of their danger. But the Martyrs had nothing to heigh­ten their Courage, but in cool blood deliberately and without alteration encounter'd that terri­ble Enemy. Besides, Souldiers in the sharpest Conflicts have some hopes of Victory, or else of a sud­den and honourable Death, Aut cita Mors, aut Victoria laeta. And he that rusheth into perils with a seeming bravery, when there is hopes of escaping, has not reso­lution to look Death in the face when 'tis inevitable. There is an eminent instance of this in a fa­mous Captain of late memory, the Duke Biron: none was more bold in fight; but when he was to re­ceive the Sentence of Death for [Page 181] his Crimes, none more disorder'd by fear: sometimes he was in a rage against his Judges, and after his passion was evaporated, fell in­to the other extremity, unmanly crys, complaints, and low submis­sions to obtain favour. But the more than Heroick Constancy of the Martyrs contemned Death in its nearest approaches, and most fearful pomp. Christian Religion has often transform'd the most tender Women and Children into Men, or rather into Angels, making them suffer with joy, that which our Nature cannot see without horrour. It changed as it were Flesh and Blood into a Celestial substance, insensible of Fire and Sword, and the most cruel Vio­lences.

Now this unshaken Resolution in Christians encountring the last [Page 182] Enemy, was from the lively sense of God's favour reconciled by the most pure and precious Blood of his Son, and the hopes of ever­lasting happiness in his presence.

To conclude this Argument, 'tis to be observed there is no proof more proper that Jesus Christ is the Redeemer of the World, than the joynt testimony of the Spirit, Water and Blood: For whereas Sin was the only cause of our Ruine, the Office of our Saviour is to repair that Ruine, and consequent­ly he that effectually does it, is to be acknowledged, believed, and imbraced as our Saviour. Now the worst effects of Sin are the ig­norance of the Mind, the deprava­tion of the Affections, and the ter­rors of Conscience from the ap­prehensions of Vengeance. There­fore since the Gospel of Christ has [Page 183] brought Celestial Light, Purity, and Peace into the World, it is an infallible proof that He is the Re­deemer of it. The Sun that visits the World with its refreshing beams, has no clearer marks of the Divine Wisdom in making it, and ordering its motions, than the Spi­ritual Light of the Gospel that ir­radiates the minds of Men, before in deep darkness. The riches of the Earth in variety of Fruits is not a more convincing Argument of the Divine Goodness, than to see the Souls of Men that before were as dead earth, under the curse of Heaven, to abound in all the fruits of Righteousness. The separating the Sea from the Land, and setting bounds to its impetuous Waves, is not a greater effect of God's Pow­er than the calming the tempests of an unquiet Conscience, and e­stablishing [Page 184] Tranquillity in it. And these Blessings we entirely owe to Jesus Christ, in whose Name they are obtain'd, by whose Spirit they are conferr'd, and for whose Glory they are design'd.

Now what more is requisite to afford us satisfaction that JESUS CHRIST came from God, and revealed his Will in order to our happiness? Can it be reasonably expected that new Miracles should be wrought to satisfy every Scep­tick that is still unsatisfied? In­deed the fountain of them is not dried up, the Power of God is not weaken'd, nor his Mercy lessen­ed, but in extraordinary Cases, when the Gospel is first preach'd to a Nation, it may be expected that to convert them from Genti­lism to the Christian Faith he will make himself known not only by [Page 185] Word, but Power, in Supernatural Operations. But the vein of Mi­racles is not still current in the Church, there being sufficient mo­tives of Belief for the conviction of all that are not obstinate, with­out the performing new. Must the Son of God present himself to all Men in a visible Glory? Or must his Divine Father give another Majestick Testimony from Hea­ven concerning him? If we have not such sensible Evidence, we have as sure: The accomplish­ment of Scripture-Prophecies is a permanent Miracle, a more certain proof to us than that Oracular Re­velation. For God spake but once in that Voice, but he speaks by the Prophets to the end of Time. That was more astonishing, but less instructive to us than Prophe­cies, that are continually unfolded [Page 186] and verified by Events.

Before I finish this Argument, I will briefly consider what is ob­jected against some Doctrines of the Gospel, viz. The Trinity, the Divine Incarnation, the Mean state and Sufferings of the Son of God in the World. These Points have been opposed by the Jews, and o­ther Infidels, as mere Impossibili­ties, directly contrary to the Rea­son of Mankind.

To this I answer; We must di­stinguish between what is incom­prehensible to Humane Reason, and what is repugnant to it; be­tween the things which Reason cannot perfectly understand how they can be, and the things which it perfectly understands that they cannot be. Natural Light may not be able to discover the being of some things, and the manner of [Page 187] their existence, which really are. But what it sees to involve a con­tradiction, is absolutely impossi­ble. Now there is no Point in the whole complexion of the Christi­an Faith that is repugnant to Rea­son. The unity and supreme equa­lity of the Three Persons in the Godhead transcends our concep­tion, but Reason cannot prove it to be impossible. For the Essence of God is not of the same condi­tion with created Substances; so that although in the whole com­pass of the Creatures there is no like instance, but one Nature is al­ways joyn'd with one Subsistence, yet it does not follow that the Di­vine Nature may not subsist in Three Persons. All the difficulty that is pretended to be invincible is this; That the manner of it is incomprehensible. And 'tis ne­cessarily [Page 188] so; for 'tis impossible that what is Infinite should be compre­hended by a finite mind.

The Incarnation of the Son of God, wherein the Essence of Chri­stianity consists, is not contrary to Reason. Indeed 'tis impossible that the Divine Nature should be sub­stantially chang'd into the humane Nature, and God cease to be God in becoming Man, but the Union of the Deity to the humane Na­ture is not impossible. For what repugnance is there, either in re­spect of God, or the Creature? Is Aug. Epist. 5 Volus. Demus Deū aliquid posse, quod nos fa­teamur inve­stigare non posse. In tali­bus rebus, to­ta ratio facti, est potentia facientis. it impossible that the Supreme Goodness should communicate it self in the strictest degree of union to the Reasonable Creature, or is the Reasonable Creature incapa­ble to receive the highest Favour? This is a great Mystery; but the Divine Omnipotence is not to be [Page 189] limited by our narrow thoughts. 'Tis most reasonable to believe that God can do, what we cannot discover how it is performed. Quare quic­quam nobis insolitum est? quia naturam oculis non ra­tione compre­hendimus, nec cogitamus quid illa fa­cere possit, sed tantum quid fecerit. Natur Quaest. lib. 6. Se­neca prudently observes that extra­ordinary effects in Nature are un­accountable to us, as to their im­mediate proper Causes, whilst we only consider the usual Principles by which it works. Nay, in the most common works of Nature how many things are so percep­tible to Sense that none is so stu­pid as to deny them, yet imper­ceptible to Reason as to the man­ner of their production? Who un­derstands the admirable conjuncti­on of the Soul and Body in Man? how two Metals of so precious and so base alloy, Gold and Lead, a Spirit and Matter, the one celestial the other earthly, should so strict­ly combine, and notwithstanding [Page 190] such diversity in their natures and properties, imbrace with such con­cord in their inclinations? Now if the sharpest Eye, fixt with the greatest attention, cannot discern the manner of this Natural Union when the thing is above all doubt, can there be any pretence to dis­believe Supernatural Mysteries be­cause we are not able to compre­hend how they are effected?

3. There being infallible proofs that Jesus Christ was sent from God to make known his compas­sionate Counsels for the Salvation of Man, the consequence is clear and necessary, that the Doctrines of his Gospel are to be receiv'd, though never so incomprehensi­ble to the natural understanding. There is no Demonstration more sure than the Principle of Faith, God has declar'd so, therefore 'tis [Page 191] true. 'Tis injurious to his Ho­nour to require any other proof of his Word than his Word. 'Tis in­comparably more certain that God cannot deceive us, than that our Understandings are not deceived. Now what is the main subject of the Gospel? It instructs us that the Word was God, and the Word was made Flesh. Can there be a more plain Declaration who Jesus Christ is, that we may conceive aright of his Natures, his Virtues, his Preroga­tives and Merits? It is not possi­ble without violence to interpret the words otherwise than they plainly signifie, that a Divine Be­ing assum'd the Humane Nature, and was God-Man. This was al­so declar'd by Jesus Christ. For when the Jews, supposing him to be a meer Man, taxt him for the violation of the Sabbath, in his do­ing [Page 192] a miraculous Cure on that day: he replied to their exception, My Father works hitherto, and I work: that is, as God is not subject to the Law of the Sabbath, but uninter­ruptedly does the Works of his merciful Providence; so I his Son work in all times without limita­tion. This expression the Jews tru­ly understood to import no less than an equality with God, a Son being of the same Nature with his Father, and therefore charg'd him with Blasphemy. Our Saviour al­lows their Interpretation, but vin­dicates it from Impiety by a fur­ther declaring his Cōmunion with God in his Will and Power, that he perform'd Divine Works; that he might receive the same Divine Ho­nour as the Father had. And shall we not believe this Testimony that Jesus Christ gives of himself? Did [Page 193] not the Aut forte qui verbum est significati­onem verbi ignoravit? et qui veritas est, loqui ve­ra nescivit? et qui sapi­entia est, in stultiloquio erravit? & qui virtus est, in ea fuit in­firmitate, ut non possit elo­qui quae vellet intelligi? Hilar. lib. 8. de Trinit. WORD understand the meaning of his own Expressions? could Truth deceive? was it pos­sible for Wisdom to speak impro­perly? Was Power defective and unable to declare what it would have us to understand? How un­reasonable is it then to object how can this be? What pride is it to re­bel against the Divine Revelation? what obstinacy to remain unsatis­fied, unless we discover how terms so distant in themselves, the high­est Being, GOD, and the lowest in the Sphere of Rational Beings, Man, should be so strictly united? How they should be so intimate­ly joyn'd without confusion of Natures in one Person, that 'tis truly said, God was humbled to the form of a Servant, and Man is rais'd to the right-hand of God. Here 'tis our duty to subject our [Page 194] noblest faculty the Understanding to Divine Revelation. In the Do­ctrines of Faith as well as in the disposures of Providence, 'tis suffi­cient to check presumptuous Cu­riosity, that God is the Author.

I shall add one Consideration more: If Jesus Christ was not what he declar'd himself to be, the Son of God, he was a most Impious Man. For 'tis Impiety in the su­preme degree, for any in the pure order of Creatures to assume Di­vine Honour: But the quality of his Doctrine, and sanctity of his Life, infinitly clear him from such a vile Charge. For is it conceiva­ble that a Person guilty of the highest even Sacrilegious Pride, should be an Instructer of the most perfect Humility to the World? 'Tis the special Character of his Religion that distinguishes it from [Page 195] all other Institutions, that it pre­serves the Divine Glory entire that it makes the profoundest im­pressions in the hearts of Men of their meanness and vanity, and in­spires them with an humble sense of their infinit distance from God. And for the holiness of his Life, I shall produce a Testimony that can be liable to no exception; 'tis of Porphiry a Platonic Philosopher, who excelled as in Learning and Eloquence, so in Malignity, the most furious Enemies of Christia­nity; yet he was by irresistible evi­dence compell'd to acknowledge, That Jesus Christ was a most pious and Excellent Person, and that after his Death he ascended into Heaven. And is it credible that the same Person, whose Life was a glorious Exam­ple of Holiness and Righteousness, should be guilty of the most tran­scendent [Page 196] Wickedness? 'Tis not possible for an unprejudic'd mind to entertain such a suspicion.

4. That the Son of God was here below in a mean state, that he was expos'd to the most cruel and ignominious death, if we con­sider the great end of his conde­scending goodness, it will appear to be most worthy of him; and that there is no contradiction in the things themselves, but in the perverse minds of Infidels: For,

First, He was to redeem the World not in the way of Majesty, but by humble Obedience, and Sufferings. Thus it was ordered by Divine Wisdom for the honour of God's Attributes and Govern­ment. Now if he had appear'd in sensible Glory, the design of his coming had been frustrated: who would have dared to condemn [Page 197] him to the infamous death of the Cross? who would have shed his Blood, the price of our Redemp­tion? And 'tis very observable that our Saviour made no use of his Supernatural Power, when the doing a Miracle before Herod would have struck him with the reverence of him as a Divine Man, and might have preserved him from Death. Nay, when the glit­tering Host of Heaven, all the Or­ders of Angels were in Arms ready upon his least Call to have come swifter than Lightning for his res­cue, yet he meekly yeelded him­self up a bloody Sacrifice to God, and an ignominious Spectacle to Men. For thus it became him to fulfil all Righteousness.

Secondly; Another great End of his Coming was to found a Spiritual Eternal Kingdom; He [Page 198] was constituted a new Adam, to re­generate Men to an holy blessed Life, that were condemned in the first Adam to Death and Misery. Therefore his Life was a conti­nual exercise of Self-denyal, a pat­tern of Innocence and Patience, of doing good and suffering evil. Thus he convinces us that nothing is valuable in God's account but Holiness. Thus by his own Ex­ample he instructs us in the divine Philosophy, to despise the good and evil things here, in order to our everlasting happiness. He a­scended to Heaven by the way of sufferings, and calls us to follow him. The fruit of Blessedness is ingrafted on the thorns of Pover­ty and Persecution for his Name­sake. The Laws of his Kingdom are inscribed on the Body of his Cross, and must be copyed in the [Page 199] Hearts of his Subjects. And for this Reason when the Apostles, (who after his Resurrection had some reliques of their carnal con­ceit, that the Kingdom of GOD should come with observation for its external splendor) ask'd him, Lord, wilt thou at this time restore the Kingdom of Israel? to raise their Thoughts and Affections above Earthly things, he answered, The Holy-Ghost shall come upon you, and ye shall be Witnesses of me, both in Jeru­salem, and in Judea, and in Sama­ria, and unto the utmost ends of the Earth. Their preaching his Life and Death should be attended with the power of the Spirit, to dispense a vigorous Influence into the hearts of Men for his Imitati­on. And certainly his Example is of admirable use and profit. For thus he sweetens and makes ho­nourable [Page 200] those Vertues, the exer­cise of which were very difficult and unpleasing either in respect of their quality, being contrary to fleshly lusts, or as they expose to Contempt in the opinion of the World. For who can refuse, or be asham'd to practise the most se­vere Self-denyal, when in that he is made a Copy of so Divine an Original as the Son of God? Now considering what an influence his Afflicted state has to procure Eter­nal Happiness for fallen Man, and to prepare Man for it, was it un­becoming him to descend thus low? Is it unbecoming that God loves as God? that as infinite Wis­dom and Power appear'd in the Creation, so Infinite Mercy ap­pears in our Redemption? What is more Divine than infinitely to exceed all the Ideas we can frame [Page 201] of Perfect Love? To do greater things for his Enemies, than Men are willing to do for their dearest Friends? and where Sin abounds that Grace superabounds? Thus the Eye of Reason clear'd by Re­velation, sees that the voluntary Humiliation of the Son of God for a time, is so far from diminish­ing, that it exalts his Majesty. This is the great Argument and Motive of the Adoration and solemn Praise that Reasonable Creatures shall for ever pay unto him, wherein his derivative Glory consists.

From what has been discours'd we may see the just grounds of our firm Assent and perfect Adhe­rence to the Doctrine of the Go­spel. There are not only suffici­ent but abundant Motives to in­duce our belief, so that it is an ex­treme [Page 202] Wonder that any to whom it is revealed, should not see the Truth so illustriously visible. The only account of such Infidelity is given by the Apostle: The God of this World hath blinded the eyes of them which believe not, lest the Light of the glorious Gospel of Christ, who is the Image of God, should shine upon them. The love of some Lust fleshly or spiritual, render Men averse from receiving it. The Mysteries of Godliness are not confin'd to the speculative mind, but are for mo­ral ends, to regulate our lives. From hence it is that the cordial belief of them very much depends on the temper and disposition of the Soul. The sincere humble Enquirer has an eminent advantage in the dis­covery of the truth and spiritual excellencies of the Gospel, above those who are over-rul'd by cor­rupt [Page 203] habits. For the carnal heart either wholly turns the mind from thinking on those most sacred and concerning objects, or weakens its intention that it does not seriously and duly consider them. Men will studiously apply themselves to se­cular Arts, and can discern the truth of abstruse Mathematical Theorems, that are not distastful to their evil affections; yet though the Principles of Christian Faith are as unquestionable as the clear­est Propositions in Geometry, they will not ponder those things that may convince and perswade them to believe what is directly oppo­site to their Lusts. Besides, as corrupt humours vitiate the palate, and make what is pleasant bitter to the taste; so vicious desires dar­ken and deprave the mind, and in­cline it to judge of Doctrines to [Page 204] be true or false as they are favour­able or disagreeing to them. Car­nal persons fortify every Objecti­on that may render the Mysteries of Godliness unlikely and incredi­ble, and will be partial for Sensu­ality. Of this we have a great instance in the first rejection of the Gospel. The Jews expected the Messiah would come with pom­pous Wonders, and external Mag­nificence; that he would deliver them from the Roman Yoke, and found an Universal Monarchy for them, and according to those car­nal fancies they would understand the Promises concerning him. Now though JESUS CHRIST approved himself to be the Son of God, the true Messiah, by the San­ctity of his Life, the Rectitude of his Doctrine, and the Divinity of his Miracles, yet for the poverty [Page 205] and meanness of his Condition, being without any sensible shew of Greatness and Glory, they de­spised him as most unworthy that Divine Relation and Office. Tho in him all the Characters of the Messiah were conspicuous, and the Scriptures declare expresly, that the Messiah the Prince should be cut off, but not for himself, but to make reconcilia­tion for Iniquity, and to bring in ever­lasting Righteousness: yet they were so prepossest with the Ideas of a Terrene Felicity, that they would interpret all the Scriptures by that measure, as if the Messiah should come into the World to re­pair no other ruines but of their Temporal State and Liberty: Therefore they spake of him with scornful titles; as for this Fellow we know not from whence he is: And, is not this the Carpenter? Shall the [Page 206] glorious Prophecies of the Messiah be accomplish'd in him? Shall he have Dominion from Sea to Sea, and from the River to the ends of the Earth? Shall all Kings bow down be­fore him, and all Nations serve him? There was nothing to satisfie their sight in his outward appearance and Retinue, and his Miraculous Condescention, so much below their expectations, was more pow­erful to harden them in unbelief, than all his supernatural Operati­ons to induce them to believe in him. And as the Jews from their affection to Secular things, were enemies to the Gospel; so the Heathen Philosophers from Spiri­tual Pride: for they vainly affected the praise of Knowledge and Ver­tue, as the fruit of their own mind, and the product of their own will. They did not consider God as the [Page 207] Fountain of Truth; and whether the Ray of his Knowledg comes directly and immediately into us, or by reflection from others, the glory of it is entirely due to him. Besides, the great Mysteries of God­liness not being suitable to their first Opinions, were rejected with dis­dain as foolish Impossibilities. And in every Age since, even in the pale of the Church, there are some se­cret Infidels that esteem the Go­spel a Fable, and some who pe­remtorily deny the fundamental Articles of Christianity. Those who are slaves to their eyes and ap­petites will raise Clouds to ob­scure that Truth that forbids their dear Lusts upon pain of Damna­tion. The pretended difficulty of Belief, is but a thin transparent pre­tence, the difficulty of Practice is the true cause of their rejecting the [Page 208] Gospel. They would not have the Precepts of it to be their duty, and therfore are unwilling to acknow­ledg the Doctrines of it to be true. And those who set up a Tribunal in their own Understandings to which Divine Revelation must submit, will not believe what is above their presumptuous Reason. But that the Soul exempt from passions and prejudice has no just temptation to disbeleive the Chri­stian Doctrine, is evident; in that so many Persons in whom the concurrence of Wisdom and Ver­tue was equally flourishing and excellent, after the most exact dis­cussion, imbrac'd it as the Heaven­ly Truth. If there were falseness in its Principles, or weakness in its Proof, how could it scape their discovery? And that they were sincere in their belief is above [Page 209] all doubt; for they willingly sa­crificed all that is valuable and dear in this life for the profession of it. Now was it ever known that any person would knowingly choose an Errour so destructive? The Will seduc'd by Sense imbra­ces sometimes that that is con­demn'd by Reason, but it never ad­heres to those things that are con­trary both to Reason and Sense. By this it appears that Infidelity has no just plea from the insufficiency of the proofs of the Christian Religion, which have fully satisfied the wi­sest, the most considerate, and sin­cere part of Mankind. A corrupt Heart is the spring and principle of the illusions of the mind in things that concern Salvation.

2. The Gospel propounds to us the most proper and powerful motives of love to God. In the vi­sible [Page 210] World there is a Represen­tation so conspicuous and full of his Divine Majesty, Power & Wis­dom that form'd and regulates all things, that 'tis not possible but the attentive regarding of it, will make impressions of reverence and fear, will raise our esteem and admira­tion. But those are dead sentiments without Love. And that in the guilty Creature fearful of God's Wrath, must be first excited by the hopes of his Pardoning Mercy. Now the Love and Kindness of God our Saviour appear'd to Man in his Re­demption, in the most eminent man­ner. Though in that blessed Work the Divine Perfections are relu­cent in various effects, Wisdom design'd it, Power accomplish'd it, Holiness and Righteousness was gloriously declar'd in it; yet, as 'tis applied to the benefit of Man, [Page 211] 'tis the sole effect of Wise, Almigh­ty, Holy, Tender Love. Mercy soften'd God's Bowels, open'd Heaven, sent down his Son to be one with us in nature, that he might exchange his Merits and Blessed­ness for our guilt and misery. Mi­raculous Love! to make his only begotten Son our Brother, to hum­ble him to the condition of a Ser­vant, that we most unworthy to be his Servants should be advanc'd to be his Children: Nay, to ex­pose him to the death of a Male­factor, equally ignominious and painful, that we Malefactors might obtain Life and Glory. If ever Love deserv'd the title of Excess, 'tis this; for though not without Reason, yet 'tis without all bounds and measure. 'Tis so far above our thought, that 'tis hard to have a firm belief of it. What the Psal­mist [Page 212] speaks of the temporal Deli­verance of the Church, is more justly applicable to its Spiritual Eternal Deliverance. When the Lord turned again the Captivity of Sion, we were like to them that dream. As if a poor man fancying in a dream that he is a King, adorn'd with the En­signs of Royalty, and between hopes and fears should enquire of himself, Am I awake and in my right mind? Is this Scepter, this Robe, this Crown real? Or, is it all the pleasant deceit of Imagina­tion? And how can we reflect up­on the amazing Grace of God that brings Salvation, but such thoughts will arise? Is it true that God did not spare his most innocent and dear Son to absolve us guilty Re­bels? Did he dye for his Father's Enemies and his own? Unparal­lel'd Love! only to be fully con­ceiv'd [Page 213] by an infinite Understand­ing. That the Divine Father should seem to love us more than his only begotten Son, in giving him up to death for us; that the Son of God should love us more than his own Life, in dying to re­concile us to his Father, were in­credible, but for the Testimony of God himself. Who can resist the sweet Violence, the powerful At­tractives of this Love? How can any person that has the use of Rea­son to consider this great Love, not be inflam'd with affection towards his Saviour? How is it possible that these wide extremes should be found united, The infinite Good­ness of God, and the equal un­thankfulness of Men? that they hate and offend whom they are obliged by the dearest titles to love and serve. Methinks such unna­tural [Page 214] Ingratitude should only be found in Hell; where despair of Redemption has blotted out in those lost Souls the memory of the Love and Merits of the Redeemer. But that on Earth where his most precious Blood was shed, and is applicable for the Salvation of all that will receive him by Faith and Love, that here injuries are re­turned for his inestimable Benefits, is the most enormous Impiety. What shall we render unto him for our Evils which he hath suffered, for his Paulin. Benefits which he gives to us? All that we can endure for his sake, is not com­parable to one Thorn of his bleeding Crown. Let us return Love, that is so infinitely due to him. Wo to us if we do not love him.

Consider further, that the same most free Love that gave the Re­deemer for us, has reveal'd him to [Page 215] us. For who could have imagin­ed that the Son of God should de­scend from his Throne in Heaven, and from the Bosom of his Father, into the Womb of a Virgin-Mo­ther, and become Man, to save us by his Sufferings? Who could have any hopes that the human nature, our low and heavy earth, should ascend above the Heavens? The World by natural light knew no more of his coming to recover it from misery, than it perceived when the same Word in the Crea­tion rais'd it from the Abyss of Nothing. This should make us most sensible of his favour. But every one will pretend to love his Saviour. Now that we may not deceive our selves with a flashy Affection, the Rule of Tryal is plain, Our love to him must cor­respond in its kind and quality [Page 216] with his love to us. And that was declar'd in doing and suffering what was requisit for our Salvati­on. The precious Tree does not heal the Sore by its fragrancy, but must be wounded to give it Sove­raign Balm. Our Saviour did not only express in words his compas­sionate sense of our misery, that a­lone had been sufficient, but loved us and washt us from our Sins in his Blood. After his Resurrection he shewed his pierced Hands and Side to the Disciples, not only the real proofs that he was Jesus that suffered, but of his Love. They might see his Heart open and Hands rent for them. And such a love is due to him. That which is only productive of Leaves and Blosoms, of affectionate words of our Saviour, but unfruitful in the works of Holiness, may deceive [Page 217] Men by a fair appearance, but not his eye, who judges of the truth and strength of our love to him by our keeping his Commandments. In short, as an active Heat proceeds by an emanation from the Fire; so a chearful Readiness and Zeal to do the Will of Christ naturally flows from Love consecrated to him. But to enforce this the more, let us further consider,

3. We are obliged by all the titles of Gratitude and Justice, of natural & Divine Reason, to walk as becomes the Gospel of Christ.

First, The dignity of the Au­thor requires this of us. The Son of God came down from Heaven; and if the Allusion may be allow­ed,

[Page 218]laid down his Glory, that he might familiarly teach us our Duty in or­der to our happiness: And if the Word spoken by Angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape if we neglect so great Salvation, which as the first, be­gan to be spoken by the Lord?

Secondly; The perfection and plainness of this Rule. 'Tis a wise observation, ‘That those Laws are best for Government, that are so clear and particular that no­thing Arist. Rhet. is left to the will of the in­feriour Judg, who is not usually so capable▪ and pure from by­respects as the Lawgiver.’ The Gospel is a Light wherein all Ver­tues shine in their bright eminence, and all Vices blush in their odious deformity. It excludes all obscu­rity, that the meanest understand­ings [Page 219] may see the way to happiness. There can be no palliations and excuses for those who will rather argue than obey. For the revela­tion of God's Will is so full and open in it, that 'tis direct Rebelli­on not to yeeld entire subjection to it: And they who know their Ma­sters Will, and do it not, shall be beaten with many stripes.

Thirdly; To commend it to our practice we have an Example of perfect obedience set before us. If Jesus Christ had represented in the World no other person but of the Word and Wisdom of his Father; as a Master to regulate and guide us by his Commands, had revealed to us the Secrets of another World, and then ascended to Heaven; the highest Reverence and Observance had been due to his Laws. But to [...]urage and edge our industry [Page 220] he was pleased to exhibit in his Life a Patern of universal Obedi­ence. He gave us Rules of such perfect Holiness, that there seemed no necessity of his practice for our instruction: And the living image of his Laws was so visible in his Actions, that his sole Example affords us a Model of entire San­ctity. There is no kind of Vertue from the lowest to the most Hero­ick, of which he might not say as he did to his Disciples in his last Supper, I have given you an Example, that ye should do as I have done to you. And what should be more power­ful in the breasts of Christians than a sacred Ambition to be like the Son of God, than a dear Affection to be conform'd to their Saviour?

Fourthly; To excite us to our Duty, the Gospel offers such a Re­ward to encourage Obedience, [Page 221] and threateneth such prepar'd Plagues against Disobedience, that unless a Man be miraculously transform'd into a stupid Beast, he cannot but be moved by them.

Now what darkness of mind, or rather what perversness of heart is it, if the great Interest of the one and the other Eternity, the Blessed and the Miserable, be not sufficient to work upon us? But alas! how many who pretend to be the Di­sciples of Christ, do not obey him as their Master, love him as their Redeemer, nor fear him as their Judge? They live as if Christ had commanded them to please, not to crucify the flesh, and the lusts thereof: as if he had bid them set all their Affections, their Loves, Desires, Hopes, Joys in present perishing things, and not in everlasting to come; to labour for the Riches of [Page 222] this World, as if they were eternal Inhabitants on the Earth, and not strangers and pilgrims in the way to Heaven. These are worse Ene­mies of our Saviour than the Hea­thens that do not know him, or the Jews that deny him. For, wear­ing the Livery of his Servants, they Quae cum i­ta sint, magna videlicet prae­rogativa de nomine Chri­stianitatis blandiri pos­sumus, quia ita agimus, ac vivimus, ut hoc ipsū quod Christianus populus esse dicimur, op­probriū Chri­sti esse videa­mur. defame his most holy Profession, obscure his Glory, and blaspheme him in their lives. If Infidels that never heard the sound of the Go­spel, should see their conversati­on, what judgment would they make of the Excellence of Christ, and the holiness of his Law? They would Aestimari de cultoribus suis potest ille qui colitur. Quomodo enim bonus Magister est, cujus tam malos videmus discipulos. 2 Salv. De Gubern. lib. 4. blaspheme his Goodness without defence. Unholy Chri­stians are the most guilty Sinners in the World. And their punish­ment [Page 223] will be heightned accord­ingly: For they exasperate Mer­cy, and make the Blood of Atone­ment to cry for Vengeance against them. If it be extreme pervers­ness to disbelieve the Gospel after so clear a Revelation from God; what degree of folly and wicked­ness is it, for those who believe its Truth, to contradict the evidence and design of it in their lives, as if there were no doubt of its falsness?