CHAP. I. Of the Cause of the Ʋnbelief of the Deists.

'TIS a very surprizing thing, that the Christian Religion, which may very well be call'd God's Master-piece, should be to this Day the Stumbling-Block of the Jews, and the Scorn of other Unbelievers. When we see Christ's Doctrine flying like Lightening from East to West, destroying the Heathen Idols, and Converting a great part of the World, we cannot but admire the extent, and swiftness of its Conquests, and confess this is God's doing. But when we consider what is acted in these our Times, the small progress of the Gospel, I will not say among Infidels, but in Christen­dom it self, 'tis beyond all wonder that its Doctrine, which carries with it so many proofs of its Truth, should be call'd in question by some, and that its Laws, which are so Holy, should be openly transgress'd by others.

'Tis not very difficult to find out the Cause of Vice: Let a Man but examine his own Heart, and he will soon discover it. But 'tis not so easie to know the source of Unbelief; for the finding of it out requires not only Time, Learning, and Thinking, but a solid Judgment too. Many relying upon the great share of Wit, they pretend to above others, dis-believe the Gospel to day, the verity of which perhaps they may be convinc'd of to morrow, if it be set out before them in all its naked simplicity: Since their want of Faith proceeds either from some contradiction, which they find in a Doctrine they imagine contain'd in it, or from some false Explications of some fundamental Article, which, as dark Clouds, keep from them the clearest light of the Sun of Righteousness.

But what pretence soever Men may make for their Unbelief, yet God's Pro­vidence is to be admir'd in this, which may take off many Prejudices some have against Christian Religion, That there is no Christian Society, which refuses to subscribe to the Apostles Creed. Christians are divided among themselves in most other things: Their Divines pretending to express matters of Religion bet­ter than God himself, and more clearly than Christ the Author of it, have not only ascribed to their Decisions the same Authority they give to the Scripture, but are gone so far as to use violent means, when perswasion will not do. Had Christians kept close to their first Creed, we had never heard of those Disputes and Divisions among them, which one cannot see but with an extream grief. While they wrangle one with another, Charity, the Essence of Christianity, is lost; and God being angry with the boldness of Men, leaves them to the imagi­nation of their hearts. So they come to forget Christ's Doctrine, and hold in its stead Mens Conceits; which are the cause of the Deists unbelief.

Let the Gospel be set forth in its first simplicity, and with the same purity it had proceeding from its Author's mouth, and it will soon make its first progress, and triumph easily over all the doubts, which men raise against its Doctrine. Truth being once restor'd to Men, Charity, its faithful Companion, shall rule, as it did, over their hearts, and shall adorn the Church with the same Mark, or Livery, by which Christ's Disciples were first known.

The greatest part of Men, for all the Prejudices they bring from their Child­hood, know very well, when they come to the use of Reason, both the weak­ness, and absurdities of the Doctrine taught them: Reason, being consulted, gets the upper-hand, it often discerns Falshood, tho' for want of means it can­not find out, or discern Truth.

The most part of Men of Wit in Italy are Deists, because knowing no other Christian Religion, but that of their Church, they easily apprehend the absur­dity of it. I could heartily wish that the false prospect, in which the Death of our Saviour was presented among us, had not produc'd so many such.

'Tis a most deplorable thing, to see the death of the Saviour of the World, which is one of the greatest proofs of the Christian Religion, made by the Deists an objection against it; and one of the strongest props of the Gospel, become one of the causes of its decay. This great event, in which God's Wisdom and Goodness are to be seen in all their splendor, when beheld in its true light, offers nothing to their eyes but Cruelty and Injustice, because it is set before them in a false light.

When Christians, in order to give an Account of this Death, bring in the Necessity of God's Justice being satisfied, the Deist presently upbraid them with making God thirsting after Blood, and changing his Nature. They tell them, that instead of a most merciful Being, they make of him an inexorable Judge, armed with an avenging Justice, whose revenge nothing but blood could satisfie. There is no wonder, say they, that having naturally the Notion of a most perfect Being, we reject Revelation, which describes him as a merciless Deity, and consequently bereav'd of the greatest of his Perfections.

I own, that many Christians having mis-apprehended the matter, and stretch­ed it beyond its true intent, have given too much occasion to the Deists obje­ction: But they must own too, that God's astonishing way of saving Mankind, brought insensibly Christians to this opinion. They could not see the Son of God dying such a cruel Death, without believing God's Justice required abso­lutely that satisfaction; and thinking that God, being as good as he is, had ne­ver proceeded to such an extremity, could he have forgiven sins without the spilling of that most precious Blood.

These considerations so far prevail'd with them, as to keep them from refle­cting upon the sad consequences, which may be deduced from their opinion. They did not mind that the Doctrine of the absolute necessity of satisfaction ties the hands of God, hinders him from making use of his Right, and robs him of the glory he receives in shewing mercy. They mistook his Nature, by making natural to him Avenging Justice, which he declares expresly by the ProphetIsa. 28.21. Isaiah, to be inconsistent with his Attributes, to be a strange work to him.Ezek. 18.32. I have no pleasure, saith he, in the death of him that dieth. They are gone so far as to give him the lie to his face, when they hold that he cannot forgive sins without such satisfaction, tho' he expresly declares the contrary.Isa. 43.25. I am he that blotteth out thy transgressions for mine own sake. And what is more, they quite set aside his Wisdom, in the dispensation of the Gospel, as the great Dr. Sherlock hath very well observed.Treat. of the Knowl. of Christ, p. 34. If Justice, says he, be so natural to God, that nothing could satisfie him but the death of his own Son, the Redemption of the World by Christ may discover his Justice or his Goodness, but not his Wisdom; for Wisdom consists in the choice of the best and fittest means to attain an end, when there are more ways than one of doing it. But it requires no great Wisdom to chuse, when there is but one possible way.

To avoid these consequences, the most skilful Protestans, as Episcopius, Cour­celleus, and Limborch, and the Learnedest of our Doctors, have rejected that Opinion, which gives such a notion of Justice as is perfectly new, and which does so much wrong to the Wisdom of God.Ibid. p. 31. All Mankind, says Dr. Sherlock, have accounted it an Act of Goodness (without the least suspicion of Injustice in it) to remit Injuries and Offences, without exacting any punishment: And that he is so far from being Just, that he is Cruel and Savage, who will remit no Offence, till he hath satisfied his Revenge. He puts afterwards his Adversary in mind, that it follows from his Doctrine,Ibid. p 33. That he would not believe God himself, tho' he should make never so many promises of being good and gracious to Sinners, unless he were sure that he had first satisfied his Revenge. He goes so far, as to charge him with having the same Notion of God which Men have of the Devil. The Sum of your Doctrine is, That God is all Love and Patience, when he hath taken his fill of Revenge; as others use to say, That the Devil is very good when he is pleased.

The most Judicious Dr. Tillotson, our late Archbishop, says positively,Serm. con­cern [...]ng the Sacr and Satisf. of Christ, p. 11. That God could have pardoned Sin without satisfaction made to his Justice, either by the Suffering of the Sinner himself, or of a Sacrifice in his stead.

Indeed 'tis hard to conceive that Clemency should be a fault in God, while it makes Men the objects of our Love. Clemency, I say, which is one of God's [Page 4] greatest Perfections, which Christ exhorts us to imitate above all things.Mat. 5.48, 49. Be ye perfect, even as your father which is in heaven is perfect, for he makes his Sun to rise on the evil and on the good, &c. If it be one of the most noble perfections of God to do good to impenitent Sinners, how can the exercise of his Mercy to­wards a penitent Creature be against his nature?

A Deist will say to me in this place, Your free Confession furnishes me with a stronger reason to reject Revelation, than that I drew from the common Opinion of Christians; for if Christ's Death were not necessary to satisfie God's Justice, if God could find out in his Wisdom another way to save Mankind, why did he expose to Death a Just Man? Were it not a great deal better to let all the wicked perish, than to make the most innocent of all Creatures suffer in so cruel a man­ner? Can such dealings agree with the Notion you your self give of a Good, Just, and Wise God? If God out of his Goodness, does good to a Sinner, can one conceive that he would hurt an innocent Person? If his Justice makes him render to every one his due, why does he not punish the Wicked without med­dling with the Just? And if be could have found out in his Wisdom another way to save Mankind, why, without being forc'd to it, did he give up to a most painful Death, Innocence, or rather Vertue it self? Solve these difficulties, and shew me that Christ's Death hath nothing in it, but what is most agreeable with solid Reason, and the notion we have of the most perfect Being, if you will have me to be a Christian.

Before we answer directly this Objection, which is one of the great obstacles which deters Men from the Christian Religion, the Cross being a Stumbling-Block to some, and Foolishness to others; 'tis very necessary to inquire narrow­ly into this matter, and show that Christ's Death, tho' surprizing at the first sight, is managed for all that by an admirable Providence, which ought to con­vince all considering Men, that God alone, out of love, could be the Author of such a design, and that none else but he could compass it with so much Wisdom.

CHAP. II. Of the great design of God in the Revelation of the Gospel.

IT will be easie to convince Men of the great Truth set down in the end of the foregoing Chapter, if they would be at the pains to inquire into the great Reasons of God in Christ's Death, by following only the notions which the Scrip­ture gives us of it. To show the strength of these Reasons, I shall explain in few words God's design in the Gospel-dispensation.

Man having made himself liable to Death through his sinful Disobedience, God moved with the sight of his misery, form'd a design very worthy of his Good­ness. He resolved to set before them another Life, which would be not only free from the miseries of this World, but furnished besides with every thing that might render an Intelligent and Rational Being happy, and would be obtain'd upon such easie terms as might restore the knowledge of God among Men, and make Piety flourish upon Earth again.

There is no body but he must agree with us, that this Design hath nothing in it, but what is most great, and worthy of the most perfect Being. Nothing clashes here with any of his Perfections, but all things give us the highest thoughts one can have of God. His Goodness is to be seen here in the Supreme degree, as well as the greatness of his Power in the Promise of a Resurrection, by which he designs to make all Men happy: His Wisdom and his Holiness shine forth too in the glorious means he uses, both to compass his design, and to reform Mankind.

God having first form'd this great Design in himself, the next thing to be done, was to make it known in such a manner, as should convince any rational Man that this great Promise proceeded from him. Soon after the Fall, he Pro­mises a Redeemer, who should come to reveal to all Men that glorious Immorta­lity. After his promise, he stays above four thousand Years before the fulfilling of it, that Men, after such a long expectation, should look for something extra­ordinary and great, and understand that God was to show forth in Christ, what­ever his Love and Wisdom could suggest to him for the good of his Creatures.

But for fear the Promise of a Redeemer should be forgotten in so long a time, and that the Messiah should not be known at his coming, God took a special care to prevent it, by often renewing his Promise, and chusing a People which he se­parated for a while from all the rest of the World, to the intent that Christ might be born among them. He made Abraham go from Chaldea to Canaan, and gave him a Son miraculously with this firm Promise, That from his Posterity should come the Saviour of the World. Out of the Sons of Isaac, he chose Jacob against Esau his elder Brother's pretensions, that this distinction should make him to re­tain a more lively hope of that Redeemer. Out of the Sons of Jacob he chose Judah. Out of the Sons of Judah he sets up David's Family upon the Throne, that the Messiah, coming from the Royal Blood, should be the more easily known by reason of the great care that would be taken to preserve the Genealogy of the Royal Family. Hence it is that God suffer'd, but for a little while, the Tribe of Judah's Captivity, while he left the ten others in their dispersion. But what is more, God, by Daniel, declares expresly, the time of his coming; by Micah, the place of his Birth; and by the other Prophets, all the Marks or Characters which were to be in the Messiah, that all being found in Jesus, should be a more strong proof of his Mission.

The time allotted by God's Oracles being expired, the Messiah was born at Bethlehem, the place foretold, of the Family of David, of a Virgin; that the no­velty of this Birth might show, that he, who was born in such an extraordinary manner, whom God himself had generated in the chaste Womb of a Maid, was that Son of God, that promised Redeemer, which was in the Father's bosom, as speaks St. John; that is perfectly instructed in God's mind, acquainted with his most se­cret thoughts, and reveal'd to Mankind the great design of God to make them happy, and the way how to obtain that happiness.

Our Saviour doth not confine his Promises within the narrow limits of this World; this Life is too short to make us happy; but he makes us hope for all in Heaven, in which place the fear of losing our happiness shall not disturb us in the enjoyment of it. He tells us, That God hath appointed a Day to raise all [Page 6] Men, and make them appear before his Judgment-Seat; upon which the Son should sit himself, to make every one give an Account of his Works, all the Angels of God being round about him: And that after this Account, he shall Sen­tence them all, giving to some an immortal and glorious Life, and condemning others to an eternal and shameful Death. He propounds to them all, the ways how to avoid this Death, and enjoy that Life, upon very easie Terms; provi­ded they will believe, that he came from God to make known that Great De­sign, and do what he commands; that is, be holy, just, and charitable.

This is the great Aim of Revelation, and the great Contents of Christ's Com­mission; God's Glory, and all Man's Interest lying here at stake, God hath done whatever could be thought of, to convince Mankind of the Truth revealed by Christ.

Let any one make as narrow enquiry as possible, to find out some other way to certifie Posterity of the Truth of some remarkable Event, we challenge all the Wit of Men, to propose other Means more likely to give us stronger Proofs, and greater Certainty, than the Proofs contained in the Gospel.

Our Saviour's Revelation was of too great moment to be believ'd upon his own Word; he knew himself the Insufficiency of his own Testimony alone,Joh. 5.31. If I bear Witness of my self, my Witness is not true. This is the Reason, why he tells the Jews, who did refuse to believe in him, that besides the Testimony of John the Baptist, and his own, which by the Law of Moses were sufficient to testifie a thing, he had yet a greater Proof of his Mission:Ib. v. 36. For the Works which the Father hath given me to finish, the same Works that I do, bear Witness of me, that the Father hath sent me. The great Sanhedrin, notwithstanding their Malice, knew well all the strength of this Proof:Joh. 11.47, 48. This Man, say they, doeth many Mi­racles; if we let him thus alone, all Men will believe in him. Can one see the Lame walk, the Dumb speak, the Blind recover their sight, and the Dead them­selves raised, without being convinced that the Worker of such Miracles comes from God?

Man feels his own Weakness, and knows how far his Power can reach; the fight of a Miracle surprises him, and makes him look for the Author of it else­where than upon Earth; he goes directly to God, and deduces this wise Con­clusion, That he that works the Miracle comes from him: For there is no like­lihood, God would set his Seal to the Authorising of a Cheat, and giving Credit to an Imposture.

How strong soever these Proofs are, God did something more to convince Man­kind: Miracles, no doubt, are very powerful to confirm the Truth God is plea­sed to reveal; but how great soever they be, they are not out of the reach of Mens Malice; Posterity may doubt of them, and the Eye-witnesses themselves may say, they were the Works of some Magician. If the Jews were so wicked as to say, That Jesus cast out Devils by Beelzebub, no question but their same malicious Spirit did suggest to them other Pretences, to decline the strength of his other Miracles.

God having foreseen the ill use they would make of this Proof, gave them another, which was out of the reach of their Malice: He forgets, as it were, [Page 7] a little while, that he is a Father, and lets his Son know, that he ought to die, hat his Death confirming the Truth of his Doctrine, should be an undisputable Warrant of his Sincerity.

CHAP. III. Of the First and Great Reason of the Death of CHRIST.

GOD knowing the Hearts of all Men, and what would be the more proper to take with them, could find no better way to convince them of the Ve­rity of the Gospel, than by his own Son's Death. When it costs a Man his Life, to witness to the Truth of something that hath been done, the World will be apt to think, that that Man is very certain of what he lays down his Life for; other­wise they would imagine, that it would be the highest pitch of Madness for him, to lose his Life in witnessing to a thing he hath not seen, and had known to be false: God therefore gives our Saviour such Assurance, as if he had taken him up into Heaven, to make him, an Eye-witness of the Place of Joy and Happiness, he prepares for the faithful Believers, as Christ tells us himself:Joh. 3.13. No Man, saith he, hath ascended up to Heaven, but he that came down from Heaven: even the Son of Man which was in Heaven. He works Miracles to confirm this Truth, and at last he sheds his own Blood to seal the Sincerity of his Testimony.

This is the first and great Reason of his Death; this Proof being the greatest which Christ could give, of the Truth of his Mission, it occurs in many places in the Gospel. 1. Christ insists upon it in his Discourses. 2. When the Jews ask him Signs for Proofs of his Mission, he refers them only to this. 3. Before his Judge he brings no other Reason of his Death, but this. And Lastly, He insti­tutes Sacraments to preserve both the Memory, and the Design of it.

1. This great End of his Death, was the first thing he taught to those that came to him:Joh. 3.14, 15. As Moses, says he, to Nicodemus, lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up; that whosoever believeth in him, should not perish, but have eternal life. That is, as the Brasen Serpent, which Moses lifted up in the Wilderness, was an evident Proof of his Mission, call'd in question, by healing those, which being stung with mortal Wounds, cast their Eyes upon it, by this Law-giver's Order: So the Son of Man cruci­fied, shall heal Men of the old Serpent's Stings, by making them believe in him. He must be lifted up, says he, that Men considering that he would not suffer such a bitter Death for a Falshood, they should believe in him, and re­ceive the Terms propos'd to avoid Death, and enjoy that Immortality, he gave us an Assurance of at the Cost of his own Blood.

This is the Reason why he adds in the next Verses,Joh. 3.15, 16. That God so loved the World, that he gave his only begotten Son, or exposed him to Death, as the Greek imports, that whosoever believeth in him, should not perish, but have everlasting Life. God to the Miracles he wrought to confirm Christ's Doctrine, added something more; he would have Jesus himself to give us a Proof of his own: Therefore he gives him, and exposes him to Death, to make us believe his Te­stimony. [Page 8] If this be God's Intention, as our Saviour repeats it here once more, his Death must needs be a Martyrdom, or Witnessing to the Truth, and conse­quently ordered by God to make Christ give himself a Proof of his Sincerity, which should throughly convince the World of it.

Tho' this Design be never so amazing, Christ lets us know for all that, that on the right apprehension of it, depended Mens Salvation:Joh. 6.53. Verily, verily, I say unto you, except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you. That is, if ye do not look upon my Death, upon the shedding of my Blood, as upon a Testimony which I bear to the Truth, you cannot have Faith, the Spring of Life.

Our Saviour's main Design in all his Discourses, was to prove his heavenly Calling, or that he was truly sent by God; he sets down at the 33d, 35th, and 38th Verses of this same Chapter, what he does intend to prove: I am the Bread which cometh down from Heaven. To prove this Assertion, he brings in his Death, and refers the Jews to it:Ib. v. 51. The Bread that I will give is my Flesh, which I will give for the Life of the World: That is, my Death will be the Proof of my Doctrine, which will make Mankind believe and procure their Salvation:Ib. v. 55. For my Flesh is Meat indeed, and my Blood is Drink indeed: That is, my Body crucify'd, and my Blood shed, are solid Proofs of my heavenly Mission. Therefore he adds,Ib. v. 56. He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him, i. e. He that meditates on the End of my Death, and rightly apprehends it, is so far convinced of the Truth of my Doctrine, that nothing can separate him from me, and bereave him of my Promises. The effect which Christ's Death ought to produce upon Men, being of the greatest importance for their Salvation, makes him to insist so much upon it; he exhorts earnestly here all the World to consi­der the true Reason of it, that having apprehended it, they might be induc'd to believe in him, and so procure themselves that Life, which depends on his Belief.

Secondly, Christ's Answer to the Jews, who required of him a Sign to prove his Mission, shews evidently, that his Death is a great Proof of it.Joh. 8.25, & 28. Who art thou? say the Jews to him. The same, says Jesus, that I said unto you from the begin­ning. When ye have lift up the Son of Man, then shall ye know that I am he. That is, the promised Messias, and that I do nothing of my self. If his Death were not a Proof of his Mission, this Answer to the Jews, who desired one, would prove nothing, and be nothing to the purpose, which would be unworthy of the Wis­dom of our great Redeemer.

This Proof is the same he gives to the Greeks, who desired to see him, to be Witnesses to some of his Miracles:J [...]h. 12.24. Verily, verily, I say unto you, except a Corn of Wheat fall into the Ground, and die, it abideth alone: But if it die, it bring­eth forth much Fruit. He shews them, that he must die, to perswade Men of the Truth of his Gospel; and that those who had a mind to be his Disciples, were to die too, to confirm the same Truth: If any Man serve me, let him follow me, says he, at the 26th Verse. Let him take up his Cross as well as I; And where I am, there shall also my Servant be.

He says clearly to the Jews, who refused to believe in him, that he would give such a convincing Proof of his Sincerity by his Death,Ib. v. 32. as that all Men would be­lieve him: If I be lifted up from the Earth, I will draw all Men unto me.

This is the Reason why he tells them at the 10th Chapter of this same Gospel, that they might certainly know him by this Proof, and distinguish him from false Shepherds. The good Shepherd giveth his Life for the Sheep. Chap. 10. v. 11. This is the Mark by which I may be easily known; by this I will shew the vast difference which is between me and the Hirelings, the false Christs, who flee at the sight of the Storm, and leave their Followers to shift for themselves; knowing how false their Doctrine is, they dare not maintain it at the Peril of their Lives.Ver. 8. All that ever came before me are Thieves and Robbers. If they gather Crouds of People after them, 'tis only to serve their own Ends. The Hireling careth not for the Sheep. Ver. 13. Their Followers Salvation is the least of their Care; their Flight, by which they leave them exposed to the Wolf's Mercy, shews it evidently. As for me, 'tis not so, I am the good Shepherd, I lay down my Life for the Sheep. Ver. 11, 15. This is the Reason why the Sheep hear me, and avoid becoming the Wolf's Prey: For con­sidering my Death as a great Proof of my Sincerity, they stick fast to me, and withstand all the Assaults of the Enemies of my Gospel. Hence 'tis, that the Author of the Epistle to the Hebrews calls him, The great Shepherd of the Sheep, Chap. 13.20 through the Blood of the everlasting Covenant. Because the confirming of the Co­venant by his Death, makes evidently appear, that 'tis he, who gives the true Food to our Souls.

Thirdly, Another thing, which clearly demonstrates, that our Saviour's Death is a Martyrdom for the Truth, is the bold Confession he witnessed before his Judge. The Jews accused him of being an Impostor, like those false Christs mentioned by Gamaliel, at the 5th Chapter of the Acts, He deceiveth, Joh. 7.12. Luke 23.5. he stirreth up the People, say they, in order to make them shake off Caesar's Yoke. This is the chief Accusation they charge him with before Pilate; Christ zealous for the Truth of the Gospel, to which this black Slander gave a mortal Wound, deli­vers himself up into their Hands, appears before the high Council, before Pilate himself to confound their false Accusations: He knew it would cost him his Life, but yet Truth was dearer to him.

When the High-Priest adjures him by the living God, to tell them, Whether he be the Christ, the Son of God? He does not deny it, but maintains it, thô he certainly foresaw, that his Confession would pass for a Blasphemy, and would be brought against him as a Capital Crime.

When Pilate, his Judge, says to him,Joh. 18.36, 37. Art thou the King of the Jews? he an­swers him, My Kingdom is not of this World. Thou sayest that I am a King: To this end was I born, and for this cause came I into the World, that I should bear Wit­ness unto the Truth. This Answer deserves all our admiration: First Christ de­stroys the Jews false Accusation, who had brought him to Pilate, as a Man who pretended to make himself a King against Caesar's Right, my Kingdom being not of this World, and of quite another Nature than that of Caesar's, being all spiri­tual and heavenly; I have nothing to do with thy Master, who is an earthly King. Secondly, Our Saviour answers an Objection, which Pilate might raise out of his words: If thy Kingdom be heavenly, might Pilate have said to him, if thou comest from God, why does he suffer that thou shouldest be delivered un­to me? Christ foreseeing this natural Objection, lets his Judge know, That the [Page 10] Sealing the Truth of his Doctrine with his own Blood, was the Great End of his Coming: I come to bear Witness to the Truth. Which is as much as to say, Do not wonder if thou seest me under thy Power, ready to be crucify'd; I come to be a Martyr for the Truth: Were this not the great Reason of my coming, I should not have been expos'd to the Rigor of thy Doom: The Condition where­in thou dost see me, is far from making thee believe I am an Impostor; but ra­ther ought to convince thee, if thou wilt but examine the thing impartially, that the Death to which I expose my self, is an uncontestable Proof of the Truth of my Doctrine. Every one that is of the Truth, or who loves the Truth, says he to him, heareth my Voice; or ought to be convinc'd, that the Confession which I witness at the Cost of my Life, is a true and a sincere one.

Christ, considering he was come to bear Witness to the most important of all Truths, is not terrify'd at the Presence of his Judge, neither at the Outcries of a tumultuous Rabble, nor at the sight of a most cruel Death; he stands firm as a Rock, against which the raging Waves break themselves: Which great piece of Courage,1 Tim. 6.13, 14. is called by St. Paul, speaking to Timothy, A good Confession. I give thee charge before God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good Confession, that thou keep this Commandment without spot. That is, that thou shouldest lay hold on the Promise of an Eternal Life, as he expressed himself in the foregoing Verse.

Christ died then to testifie to all Men, that there was another Life after this. This is the reason, why, in the Revelation, he is called, The Martyr, by way of excellency,Rev. 1.5, & 3.14. or the true and faithful Witness: True, because he died to maintain that great Truth; Faithful, because he hath fully executed God's Order; there­fore he cries out, in giving up the Ghost, It is finished. I have done what thou didst require of me, I have given to Men that Proof thou wouldst have me to give them,Joh. 17.4, 5. I have finished the Work which thou gavest me to do; now thou must do the rest, Glorifie thou me, O Father, with thine own self, with the Glory which I had with thee before the World was. That is, finish, O God, this Great Work, and raise me to that Greatness thou hast resolved to give me from all Eternity.

Fourthly, This Martyrdom is such a great, and such a surprizing Event, that Christ designed to keep for ever in his Church the remembrance of it; and that by instituting some external Signs, which striking the Senses, should awake the Ideas of his Death in Christians, and keep up in their Minds the great Aim of it. This is the reason why he hath left two Ceremonies, which are a lively Image both of his Death, and the Design of it.

In the first, which is Baptism, Christians were dipt into the Water, to make them mindful of Jesus dead and buried; the coming out of the Water, sets forth plainly before them his Resurrection. By the solemn Vow they made, they shewed they were convinced of these great Truths, Know ye not, says St. Paul to the Romans, Rom. 6.3. that so many of us as were baptised into Jesus Christ, were baptised into his Death: Which being look'd upon as a Proof of his Gospel, hath brought us to this holy Ceremony of Baptism.

Baptism was then ordained, in order to make Christians remember that Ba­ptism of Blood,Mat. 20.23. wherein Christ was dipt. Ye shall be baptized, says he to his [Page 11] Disciples, with the Baptism that I am baptized with: When a Man was received into the Christian Church, they made him to profess in his Baptism, the Funda­mental Truths of the Gospel: So the Blood of Christ which flowed from his Veins, and covered his Body, was a Baptism, by which he witnessed this important Truth, that he was the Messiah, Ye shall be baptized with the same Baptism: You shall die, he means, to maintain the same Truth, for which I am a going to suffer.

As to the Death of his Disciples, it is call'd here a Baptism, not only for the same Reason as that of their Master; but also, because by it, they did confess in a most solemn manner that great Truth, which the Proselytes used to profess in their Baptism, viz. That Jesus was the Christ, that he died to maintain it, and rose again to confirm it.

The Eucharist, which Christ instituted the Night he was betrayed, sets very well before us, both his Death, and the Design of it: This is my Body which is given for you; this do in remembrance of me: Luke 22.19.20. This Cup is the New Covenant in my Blood. We learn by this Institution these two important Truths: 1. That Christ shed his Blood to confirm the New Covenant, or the Truth of the Promise of the Remission of Sins, and of an Eternal Life. 2dly, That this Memorial ought to be kept for ever in the Church. This do ye, in remembrance of me: 1 Cor. 11.25, 26. For as of­ten as ye eat this Bread, and drink this Cup, ye do shew the Lord's Death till he come. To give us the last and strongest Proof of the Truth of the Gospel, by shewing in that Great Day, the fulfilling of the Promises he died for.

This is the Reason, why he is called, the Surety of a better Covenant; Hebr. 7.22. not our Surety towards God, as 'tis commonly explained; but God's Surety towards Men: Because he dies by his Order, to maintain, that there shall be certainly a Remission of Sins, and an everlasting Life, which is the promised Reward to all faithful and good Christians.

Our Saviour, from amongst all his Actions, singles out but his Death, to keep a Memorial of it; because his Miracles, his Resurrection and Ascension, are the Works of God, which at the first sight shew all the force of their proof, whereas his Death is his own Work. It was a most violent Agony be suffered for us, out of an excess of Love and Charity; it is the great Seal of his Doctrine, and the strongest Proof which he could give of it, whose Design and Excellency we can know only by frequent and deep Meditations.

St. Paul was so ravished in himself, and so taken with the strength of this Proof, that he did believe, that the bare Relation of this Death, without the help of worldly Wisdom, was sufficient to convince Men of the Truth of the Gospel: The Jews, says he, require a Sign, and the Greeks seek after Wisdom; 1 Cor. 1.22, 23. but we preach Christ crucified unto the Jews a stumbling-block and unto the Greeks foolishness. That is, thô his Death be the Scandal of the Jews, who look'd for a triumphing Messiah, yet 'tis the greatest Proof which a Man could give for the Truth of his Doctrine, and which shews an excellent Wisdom in its Contrivance, thô the Greeks not knowing the Design of it, think it to be Folly:Ibid. 24. But unto them which are called, who do seriously consider the great Reasons of this Death, they know very well, 'tis a most wise, and most powerful Motive for the Conver­sion [Page 12] of the World. Therefore he concludes at the 25th Verse, That Christ's Cross, thô look'd upon as Foolishness, is a way so well contrived for Mens Sal­vation, that all their Wisdom was not able to attain to any thing like it; and that this Death, which appears to the Jews to be a weak Means, when they consider the Glory and Pomp of the delivering their Law, is a stronger Proof to persuade Mankind of the Truth of the Gospel, than any thing they could think of.

Hence it is, that St. Paul makes it among the Corinthians, the sole Object of his Knowledge:1 Cor. 2.2. Ibid. 1. For I determined not to know any thing among you, save Jesus Christ, and him crucified: Which Knowledge he calls, The Testimony of God: Because Christ's Martyrdom, or Testimony, was God's own contrivance. The same Apostle sets before Judaising Christians, how great wrong they did to Christ's Blood, by urging Justification by another Covenant, than that which was confirmed by the shedding of it. Is it possible, would he say to them, that Christ being made a Curse, Gal. 3.13. Coloss. 2.14. to redeem you from the Curse of the Law, you would submit still to those Ordinances which were against you, after Christ took them out of the way,Gal. 2.21. and nailed them to the Cross? If Righteousness cometh by the Law, then Christ is dead in vain. That is, if Circumcision, and the Law of Moses, be still the way, which we must follow to please God, Christ's Death would have been needless to confirm a new Covenant: Can you so far wrong God's Wisdom, as to believe, that he hath exposed his Son to Death without any De­sign? If then Christ be dead, both to confirm the Gospel, and take away the Law, why do ye make his Death needless, by building up again what it hath destroyed, and by urging another way of pleasing God, than that offered by Christ?

By what hath been said hitherto, every one may be convinced, that Christ's Death is a Martyrdom, or an Illustrious Testimony which he bore unto the Truth, a strong Proof of his Sincerity, and the great and main Reason of God's Wisdom, in giving up Christ to Death.

CHAP. IV. Of the Second Reason of the Death of CHRIST.

THE Gospel-Dispensation, is a Concatenation of Proofs, which God hath given us of another Life; Christ works Miracles, dies at last to maintain it, and God raises him again to confirm it.

The Second Reason of Christ's Death, which is as great as the first, is, That God so ordered it, that he might raise him again, to shew in his own Person the Truth of the Resurrection he had revealed, and by raising him again, to give a stronger Proof, which should convince the World.

Christ gives, for his own part, the strongest Proof of his Sincerity, which can be given by a Man; God to this adds another, which sets that of his Son out of the reach of the Malice of Men: He raises him again, to make it evidently ap­pear, that Christ had not taken upon himself to preach another Life, without his Order, by giving in his own Person an undeniable Proof of the Truth of his Preaching, he confirms in a most Authentick manner his Testimony.

Is there any thing more convincing to perswade Mankind of that great Truth, than to afford them a great Example of it? Christ reveals to us another Life; he tells us, that after the Separation of the Soul from the Body, thô this returns to Dust, God shall one Day joyn together again those two Substances, that he might recompense the Just with an immortal Happiness, and punish the Wicked with eternal Death. He dies in the sight of a whole Nation for this Doctrine; and for fear that his Death should be called in question, because he gave up the Ghost sooner than those who were crucified with him, God makes it unquestio­nable, by suffering a Soldier to pierce his Side with a Spear, which reached to the Region of his Heart, from whence Water and Blood issued forth; which are two of the three Witnesses spoken of by St. John, 1 Ep. 5.8. which plainly testifie the Ve­rity or Certainty of his Death.

Christ's Death then evinces plainly the Truth of his Doctrine, his Blood is a true Witness of it: But God in raising of him, shews in his very Person the Truth he preached, his Resurrection is an actual Instance of the very thing which he had a mind to prove.

God does not make us a bare Revelation of another Life, he does not require our Assent upon the bare Word of his Messenger: But further, he sets before us convincing Examples of it, by raising him who first brought to light by the Go­spel an immortal Life: Which shews evidently, that there is nothing more cer­tain, than that Promise which hath for its fulfilling such great Warrants, as the Death and Resurrection of Christ.

To these two great and convincing Proofs, Christ refers the Jews, who re­quired of him a Miracle to prove his Mission: Destroy this Temple, John 2.19. and in three Days I will raise it up. That is, I will maintain my Doctrine at the Cost of my Life; which being laid down, I will take it again,John 10.18. according to the Command­ment I have receiv'd of my Father.

The Apostles knew well the full strength of these Proofs, since St. John ob­serves expresly, That when Jesus was risen from the dead, John 2.22. his Disciples remembred that he had said this unto them; and they believed the Scripture, and the Word which Jesus had said. He gives them the same Proofs at the 20th Chapter of St. Mat. v. 18, 19. and lets them know, that his Death and Resurrection were the Great Design of God in the Gospel, and the powerful Means of the propa­gation of it.

Hence it is, that St. Paul ends the Dispute he had with the Jews, for the Chri­stian Religion with this Reason: Who is he that condemneth? It is Christ that died, Rom. 8.34. yea rather, that is risen again, who is even at the right Hand of God, who also ma­keth Intercession for us: That is, who is he that shall condemn us as Seducers, and Apostates? When we preach that Christ's Gospel must be preferred to Mo­ses's Law: It is Christ who died, to seal with his own Blood the Christian Reli­gion; and what is more, he is risen again: God set his own Seal to it, he made him sit at his Right Hand, and invested him with a Supreme Power, till he shall have put all his Enemies under his Feet, and fulfilled the Promises made to the Faithful.

Can the Gospel after such great Proofs be called in question? Christ hath set [Page 14] his Seal to it, his very Life, and his own Blood: God hath set his too, viz. his Almighty Power. By raising Christ out of the Grave, he confirms his Doctrine, and with him raises and enlivens the Hopes of true Believers, and engages them for ever to the Christian Religion:Rom. 8, 38, 39. I am perswaded, says St. Paul, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come, nor Height, nor Depth, nor any other Creature, shall be able to separate us from the Love of God, which is in Christ Jesus our Lord. He makes here a most solemn Protestation, that nothing shall be able to work upon him so far as to make him forsake the Gospel, wherein God's Love is to be seen in Christ's Death and Resurrection, which are such evident Proofs, as ought to con­vince the Jews, that the Christian Religion is the only way to Salvation.

Indeed these two great Proofs are so evidently the Foundation of the Gospel, that the Christian's Happiness, as says St. Paul, depends upon the true belief of them:1 Thess. 4.14. For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus, will God bring with him. That is, those who died fully perswaded of the Truth confirmed by these two Proofs.

Christ's Resurrection being designed for the great Foundation of the Christian Religion, or for the greatest Proof which God could give of the certainty of ano­ther Life, his Wisdom appears in its full extent in his Death. God's Providence must here be vindicated from all the Aspersions of the Deists, since Christ's Suf­ferings were only contrived to raise him to the highest Greatness, and to ground the Gospel upon such a strong Proof, that neither all the Wit and Malice of Men, nor the very Gates of Hell could ever prevail against it.

CHAP. V. An Answer to an Objection of the Deists, against Christ's Resurrection. Proofs of this Truth.

THE Consequence drawn from the Resurrection to establish the Truth of the Gospel, cannot reasonably be disputed: The Deists to avoid the strength of it, flatly deny it. They agree thus far with us, That Christ was put to Death by the Jews, who to this very Day leave nothing unattempted to vindicate their Ancestor's bloody Act: But we differ about his Resurrection. The Deists up­on the Jews word, who take it to be a meer Imposture, call the Truth of it in question.

If Christ, say the Deists, be raised up, why did he not appear to those who had crucified him? The very sight of him had so wrought upon them, that they would have believ'd in him, and drawn all the Nation after them. Why does he appear only to his Disciples, Persons altogether at his Command, whose Testimony might easily be suspected? The open Confession drawn out of the Mouth of his greatest Enemies, had, no doubt, perswaded the World a great deal better.

To shew how weak this way of Arguing is, we must consider the Proofs which the Gospel offers us of Christ's Resurrection: The Marks of their Sincerity [Page 15] cannot be contested without a wilful obstinacy, and introducing Pyrrhonism, which would quite take away the assent we give to all events in the World.

We challenge the Deists to give as strong proofs for the truth of an event that happen'd long since, as we are able to do for the truth of Christ's Resurrection out of the Gospel.

First, 'Tis a Fact certified by the Eye-witnesses, who, during the space of forty days, had seen Christ many times, did talk, and eat with him, and received such poofs as convinced them of his Resurrection. At first they think him to be a Ghost, afterwards God makes Thomas's unbelief serve to the strengthning of the others Faith, by means of the proof which our Saviour did give him.

Secondly, 'Tis not upon the Word of one or two Witnesses that God founded this Truth; 'tis upon the Testimony of above five hundred Persons, who had seen Christ risen. They agree all, without varying, to testifie the same thing, and expose themselves to the rage of their Nation, to Misery, and to Death it self; were they not Witnesses of the Fact, is it likely they would have under­gone all the Troubles and Miseries they underwent, to maintain Christ's Re­surrection?

Thirdly, God makes use of the Jews precaution, who would stop the Cheat, as they say, to convince them in such a manner of the Truth of Christ's Resur­rection, that there was no room left for doubt. This great piece of God's Wisdom, vindicates his Providence, in not suffering our Saviour to appear to the Jews, and takes off the whole strength of the Deists objection.

The chief Priests and Pharisees came together with much noise to Pilate, saying, Matt. 27.63, 64, 65, 66. Sir, We remember that that Deceiver said, while he was yet alive, after three days I will rise again. Command therefore that the Sepulchre be made sure until the third day, lest his Disciples come by night and steal him away, and say unto the people, he is risen from the dead; so the last error shall be worse than the first. Pilate grants their request, Ye have a watch, says he, go your way, make it as sure as you can; so they went, and made the Sepulchre sure, by setting a strong watch about it.

After all these precautions, the Angel comes, at whose sight all the Soldiers did shake, and turned pale as dead Men; he rouls the Stone away, and Jesus comes out of the Sepulchre. The Keepers being all afraid, and convinced with their own eyes of the Truth of Christ's Resurrection, came to the Chief Priests and Elders, and shewed them all the things that were done. Matt. 28.11 Upon their Deposi­tion, they assembled the Council: They could not doubt of Christ's Resurrection, since it was attested by Persons wholly devoted to them, and who had neither reason, nor prospect of interest to maintain it, as Christ's Disciples could have had; yet instead of giving glory to God, they pushed their Crime to the highest, They gave large Money to the Soldiers, saying, say ye, his Disciples came by night, Ibid. 12 & 13 and stole him away while we slept; as if those Persons, who had deserted their Master two days before, at the approach of the Officers of the Temple, had dared to look in the face of a Company of Roman Soldiers. They watch'd their time, one may say, while the Soldiers slept: But if they were asleep, how can they testifie such a thing? What could have been the Apostles design in stealing away a dead Corps at the peril of their Lives?

Tho' this Report was never so false and ridiculous, yet it sound entertain­ment with the Vulgar. What cannot Falshood do, when supported by the Di­rectors and Guides of Conscience? If after so great a proof of Christ's Resur­rection, the chief of the Jews would deny the Truth, our Saviour's appearing to them had been to no purpose, for either out of malice they would not know him, or would have taken him for a Ghost, or thought his sight an illusion of the Devil's Power, as they had already said of his Miracles.

Fourthly, Another great piece of God's Providence, to be much taken notice of, is the Conversion to Christianity of Cornelius a Roman Captain, dwelling at Cesarea, not far from Jerusalem. S. Peter (who had received from Jesus the Keys of the Kingdom of Heaven, or the Priviledge to open first the door of the Church both to the Jews and Gentiles) was sent to him by God's express Order to Con­vert him to the Gospel. God would have him to be the first of the Heathens coming to Christ, to confound the Jews wickedness, and the Soldiers false report; for the Authority he had over them, who had spread it, afforded him a sure way to know the truth of the matter in debate. The Jews having done what they could to spread abroad what they had taught the Soldiers to say, 'tis very like that Cornelius heard of it; and what is more natural, than that this pious Man, after an exact searching into the truth, and full understanding of it, should communicate it to others?

Fifthly, The pouring out of the Holy Ghost on the day of Pentecost, while the whole Nation was gathered together at Jerusalem, that having been a witness to his Shame, they might be so to his Glory: The Gift of Tongues, the Mira­cles wrought by the Apostles in the sight of all the Jews, and to the High Coun­cils knowledge, were proofs sufficient, over and above, to convince them, had their wickedness not been at such a height. If, notwithstanding all these, they would not receive the Gospel, is there any likelihood they would be Converted, had Christ appeared unto them, since God himself, with all his Power, could not effect it? Had God left them without any proof of Christ's Resurrection, to punish their barbarous Cruelty, it would have been a just cause of wonder; but what he hath done to perswade them of it, vindicates his Wisdom, and stops the Deists mouth; since he hath made it known to them by the Soldiers, whose Testimony they could not call in question, and by the Miracles he wrought in the Temple it self. No body but an irrational Man, can deny Christ's Resur­rection upon such an account, for not shewing himself to the Jews.

Sixthly, Those they have put to Death for Christ's sake, were so many con­vincing proofs, God gave them of the Truth of Christ's Resurrection. Can one conceive that our Saviour's Disciples would have lost their Lives to maintain they were witnesses to it, if they were not? One may lay down his Life for a false Opinion, many Examples of it may be produced; for 'tis easie to impose upon Men in Speculative Matters, but upon a Matter of Fact it cannot be done. 'Tis impossible to make a Man of Sense believe, that he hath seen a thing which he hath not seen, and induce him to suffer Death to maintain it.

There is then nothing more certain than Christ's Resurrection, since it hath been confirmed not only by the Testimonies of Men, and God's Miracles; but [Page 17] what is more, by the Blood of those who were Eye-witnesses of it: They had rather part with their Lives than recant, and disown such an important Truth.

CHAP. VI. Of the Third Reason of the Death of Christ.

GOD intending to propagate Christian Religion by Martyrdom, his Wisdom is to be admired in designing of Christ's Death; since by it, Christ hath not only Confirmed his Doctrine, and Ministred to God the occasion of raising him again, to show in his own Person the Truth he preached: but farther, he hath set before his Disciples a great Example and Incouragement in the affronting of Death, and shewed them how to lose joyfully their Lives, to maintain the Truth for which their Master had already suffered.

This is the third Reason of Christ's Death; He died to leave us an Example. S. Peter comforts with this great Truth, those that suffered for the Gospel's sake: For even hereunto were ye called, because Christ also suffered for us, 1 Pet. 2.21. leaving us an example, that ye should follow his steps.

Christ requires this act of Friendship of his Disciples towards their Neigh­bours: This is the very thing he exhorts them to practice, in that most tender Speech he addresses to them the same Night he was betrayed, and ready to be crucified for the Truth; he will have them to suffer for their Brethren in like manner. This is my commandment, that ye love one another, as I have loved you. John 15.12, 13. Greater love hath no man than this, that a man lay down his life for his friends. That is, I am going to lay down my Life for you, and to strengthen by my own Example the Commandment I give you. You ought then to expose your Lives for Men, who are the Friends I leave you. He will have them to show their Love by their Death, as he did, knowing that their Martyrdom would be as well as his, a most powerful means to perswade Mankind, and render them holy.

This very Commandment is the same, the practice of which S. John, authori­zed by Christ's Example, recommends to the Christians:1 Joh. 3.16. So in the Greek. Hereby perceive we the love, says he, because he laid down his life for us, and we ought to lay down our lives for the Brethren. That is, we must die as Christ did, to confirm our Brethren in the Truth.

S. Peter backs our Saviour's Example with another consideration. He sets before Christ's Confessors, That since their Saviour, tho' Innocent and Just, died for Sinners to make them forsake their sins; The just, says he, for the unjust, 1 Pet. 3.18. that he may bring them to God; they ought so much the more, being Sinners as they were, to die for Men like themselves, since their Death would work upon their Fellows as Christ's Death did upon them.

To know how solid is this way of arguing, we must consider, 1. That S. Pe­ter writes to Persecuted Christians. 2. That he hath a mind to encourage them to suffer, by setting before them Christ's Death under the notion of a Martyr­dom. 3. He insinuates, That since Christ, tho' Holy and Just, died to pay his Obedience to God, what ought they not to do to please him, being so great [Page 18] Sinners as they were, and having so much need of his Mercy? 4. He tells them, That their Death being a means to confirm the truth of the Gospel, would pos­sess their Enemies with such a Shame, as would work to their Salvation, and put an end to all their sinful courses, as did that of Christ. Forasmuch then as Christ suffered for us in the flesh, 1 Pet. 4.1. arm your selves likewise with the same mind; that is, take the same resolution to suffer. Lastly, He shows they had much reason to rejoyce at the sight of their Sufferings, since by so doing they became like unto Christ, they died for the Truth as he did, with hope of partaking of the Glory which is to be revealed:Ibid. 13. Rejoyce in as much as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy.

Sufferings are the price at which Christ hath propos'd heavenly Glory. There is no triumphing without fighting, we must tread in the steps of our Lord, if we will partake of his Greatness.Mat. 16.24, 25. If any man, says he, will come after me, let him deny himself, and take up his cross and follow me. Whosoever will save his life shall lose it: and whosoever will lose his life for my sake, shall find it. That is, If one hath a mind to be one of my Disciples, let him be as ready as I, to die for the Truth; and instead of losing his life, he shall recover it in a most glorious manner.

Death then, and Sufferings, are the only Glory, the only Triumph he pre­pares for Christians upon Earth:1 Thes. 3.3. Let no man, says S. Paul, be moved by these afflictions, for your selves know, that we are appointed thereunto. God orders them for the furtherance of the Gospel:Philip. 1.13 14. My bonds in Christ, says the same Apo­stle, are manifest in all the palace, and in all other places, and many of the brethren in the Lord waxing confident by my bonds, are much more bold to speak the word without fear. If S. Paul's Sufferings made so deep an impression upon the minds of the Witnesses of them, what are those of Christ not able to do?

God designing to Establish the Christian Religion in such a surprising way, he could not pitch upon a fitter motive to encourage, and embolden Martyrs, than the setting before them the great Example of Christ's patience. The sight of their Captain dying upon a Cross, made them think themselves happy to follow his steps; his Resurrection upheld them in their Trial, by seeing in it the glo­rious end which their Sufferings were to have.2 Tim. 2.11.12. 'Tis a faithful saying, for if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him.

When a great action is about to be performed, Examples are the most proper motives to the performance of it; we cannot but yield to the strength of them, if those that give them be many degrees above us. Let a King expose his Sa­cred Person in a fight, the Soldiers, forgetting the danger, stoutly follow him. God knowing how deep an impression upon Men's mind this great Example would make, first exposes to Death Christ our Lord and King, that his Martyr­dom should make us Sacrifice our Lives for the Truth.Heb. 2.10. It became him in bring­ing many Sons unto Glory, to make the Captain of their Salvation perfect through Sufferings, that his Example should encourage Martyrs, which were to follow him.

This was the reason why the Apostles thought it a great Honour to suffer shame for the Gospel:Phil. 1.29. They look upon their Sufferings as a gift of Heaven, for unto you it is given not only to believe in Christ, but also to suffer for him. S. Paul lets the Philippians know, that by their Sufferings they did requite, in some manner, what Christ suffered for them.

The Apostles Sufferings being the greatest proof they could give of their since­rity, they confirmed thereby the Churches in the Faith, and finished what those of Christ [...] begun; that is, to convince the World of the verity of the Chri­stian Religion. I now rejoyce in my sufferings for you, Colos 1.24. and fill up that which is be­hind of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. I rejoyce, says he to the Philippians, if I be offered upon the sacrifice, Philip. 2.17 and service of your faith, He gives them to understand, that the Death he was a going to suffer, by which he confirmed the Faith he had preached, as he tells his Disciple Timothy, 2 Ep. 4.6, 7. would be an Offering super-added to Christ's Sacrifice, or rather a new proof, which should strengthen their resolution of serving God, by believing the truth already confirmed by Christ's Death, and which they con­firmed themselves by their Sufferings: Always bearing about in the body, 2 Cor. 4 10, 11. the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. That is, that our Sufferings might be a proof of Christ's Resurrection.Ibid. 12. So then death worketh in us, but life in you. We are exposed, says he, to Death, but we do not lose the fruit of our Sufferings, since thereby we bear witness to Christ's Resurrection, the great foundation for our belief of the Gospel.

This is the reason why he exhorts the Ephesians not to faint at his tribulations. Eph. 3.13. I suffer for you, says he, which is your glory. That is, I suffer to give you a proof of the Truth, and to let all the World know, that when you embraced Christ's Doctrine, you did nothing but what was Brave and Great, since you have be­lieved the Truth.

'Tis upon this account that 'tis said the Apostles have suffered for us, and that their Death is conformable to Christ's Death: They have been baptized with the same Baptism. The Death of their Captain encouraged them; his Resur­rection, which they witnessed in such a couragious manner, comforted them against the sad consequents of Death: Looking unto Jesus the author, Heb. 12.2, 5. and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradictions of sinners against himself, lest ye be wearied and faint in your minds. The Author of this Epistle, fearing that that cloud of Wit­nesses, those renowned Examples mentioned before, should not make a sufficient impression upon those, who were persecuted for Righteousness sake, he sets be­fore them Christ's Martyrdom, and the reward of it; he calls him the Author and Finisher of our Faith, because by his Death he hath given the first Example, and the first proof of the Christian Faith, and will one day crown the Faith of all others. He bids them to consider the great Example of Christ's Patience, which is able to uphold the weakest Christians, and to make their Sufferings easie to them.

God's Wisdom shines then in a most illustrious manner in Christ's Death, since it makes Christians suffer for their Brethren, with the same constancy of mind he suffered himself for them, and ministers God an occasion to show them in Christ's Resurrection the glorious end of their Sufferings. God so well orders all things here, that he makes their Martyrdom serve to his Glory, to Christ's Cause, to their Neighbours Advantage, and at last to their Happiness.

The Deists must own, no doubt, that there is nothing in all this Design, but what is Great and Wise; and that Christ's Death, which at first sight seems to be a Stumbling-block to some, and Folly to others, is nothing less [...] since when beheld in its true light, there is to be seen in it all the Lineaments of an Infinite Wisdom, which make it the worthiest Object of Mens admiration.

CHAP. VII. Of the Fourth Reason of the Death of CHRIST.

THE admirable effect, which God foresaw Christ's Death would work up­on the Minds of Men, to bring them to a good Life, is a very Wise and Important reason of it. The weight which carried Men downward, was too heavy to be Counterpois'd by what was weak, nothing but the hope of an ever­lasting Life could counterpoise it, or, however, carry it: Christ's Death, and Resurrection, by perswading us of this Truth, ought to work upon us, and make us fulfil the Conditions upon which so great a Happiness was proposed to us.

Man is a Free Agent, and a Rational Creature; he must have Reasons stronger than the allurements of Sin, to make him take a course opposite to his Inclinations, God having design'd Christ's Death for the great Reasons already spoken of, both perswades us, and inclines our Hearts to every excellent Vertue.

The Christian Religion properly, is nothing else but Natural Religion, whose light Sin had almost extinguished; God, to give to it its first Splendor, yields Christ up to Death, which vindicates us from the slavery of Sin. Hence it is that Christ's Death is called1 Cor. 6.20. our Ransom, the price wherewith we have been bought.Mat. 20.28. The Son of Man came not to be ministred unto, but to minister, and to give his life a ransom for many. That is, I come not to be served, but to serve Men, by taking them out of the misery sin made them groan under; knowing my death would be an effectual means towards it, I lay down my Life to be a Ransom, or Deliverance, to save my People from Sin, and free them from Death the sure wages of Sin.

Christ is then called Saviour, and Redeemer, and his Death a Ransom, and a Price, because 'tis the great means of our Deliverance, and the powerful motive which redeems us from Sin and Death, and brings us to God, in hope of the cer­tainty of that Life confirmed by his own Blood.1 Tim. 2.6. He gave himself, says S. Paul, a ransom for all, a testimony in due time. This Text evinces plainly, That if Christ's death be our Ransom, 'tis because by bearing witness to the Truth in the proper time, when he was called to it, he perswades us, and in­duces us, to lead a good Life; and so having delivered us from the power of Sin, he frees us from the power of Death, according to God's Promise,Hos. 13.14. I will ransom them from the power of the Grave.

The great aim of Christ's Sufferings then, is to make us good Men; this is the great work of our Redemption, and the very Truth we learn of S. Paul; Tit. 2.14. Christ, says he, hath given himself for us, that he might redeem us from all ini­quity, and purifie unto himself a peculiar people, zealous of good works. Gal. 1.4. He gave [Page 21] himself for our sins, i. e. to destroy our sins, that he might deliver us from this pre­sent evil world. Ephes. 5.25. Christ loved the Church, and gave himself for it, that he might sanctifie it, and cleanse it. These Texts, and many others, wherein Christ is said to die for us, that we have been redeemed by his Blood, that his Blood pur­ges our Consciences from dead works,1 Pet. 1.18. Heb. 8.14. show evidently that the great design of Christ's Death, by perswading us of the Truth of the Gospel, was to inspire us with Holiness, and to adorn our Souls, with those Vertues which are able to bring us to God, who looks upon us as his dear Children, when we are once re­conciled to him by a good Life.Col. 1.21, 22. You that were some time alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh, through death, to present you holy and unblameable, and unreproveable in his sight.

S. Paul was so far perswaded that Christ's Death was a most powerful motive to make us forsake sin, as to tell us with an expression both strong and figurative, thatRom. 6.6. Our old man was crucified with him. S. Peter knew very well too the ex­cellency of this motive, since he expresses himself in the same elegant manner, saying,1 Pet. 2.24. That Christ bare our sins in his own body on the Tree; to nail them to the Cross, no doubt, as it is said upon another occasion,Col. 2.14. That he took out of the way the hand-writing of ordinances, and nailed it to the cross, that it might not be an hinderance to the Propagation of the Gospel, and to the Gentiles calling. That is, he had abolished it by his Death, and taken quite away its Power, because his Blood confirmed the Truth of another Covenant, which did put an end to the first. Even so Christ, by his Martyrdom, crucifies Sin, takes away its strength, as S. Peter insinuates it to us, when he tells us at the end of the Verse before-mentioned, that the reason why Christ bare our sins, is, That we being dead to sin, should live unto righteousness. By his stripes, says he, we were healed. What was their disease? He tells us at the last Verse, They were as sheep going astray, which Christ's Death caused to return, when they came to consider the sincerity of his Testimony, and that it was he who was the true Shepherd, who gave the true [...]d to their Souls.

Christ's de [...]t [...] [...]en, as a proof of his Doctrine, quite destroys sin, by the powerful motive it affords us to a good life; which Truth the same Apostle teaches us in proper and decisive words,1 Pet. 4.1, 2. Forasmuch then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin, that ye no longer should live the rest of your time in the flesh, to the lusts of men, but to the will of God.

This is the great conclusion S. Paul commonly drew from Christ's death:2 Cor. 5.14, 15. If one died for all, then were all dead; and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which for them died, and rose again. He joyns here together the two great proofs of the Christian Religion, and shows clearly that their chief aim is to make us good Men. This Text evidences this main design of Christ's death, and proves sufficiently, that the sense we have given to other places is true, since to die for us, signifies here, without all dispute, to die for confirming of his Doctrine to us, and bringing us thereby to holiness, even as to rise for us, signifies to perswade us of the Truth of the Resurrection, by the example we see in his own Person.

Nothing ought to convince us more of the Truth of the Gospel, than this great design of Christ's death: If this astonishing way, which God used to destroy sin, doth not affect our Minds, nothing can. We see in the Cross of our Saviour, Vice drawn to the Life in all its ugliness; we discover in it God's hatred against it, and his love for Holiness. God, by not sparing Innocence it self to put an end to sin, shows what the Sinner must expect, if he dare commit it, after it cost God's Son his Life to destroy it; the shedding of so precious Blood, lets us know we are unworthy of the least Mercy, if afterwards we take any delight in Sin.

One cannot wonder enough at the mistake of the most part of Christians; their Life is a concatenation of Vices, and a perpetual indulging to Lust. If one ask them upon what ground they hope to be Saved? They answer with much confidence, They trust in Christ's Blood, whose Merit, say they, will supply our deficiency. Of the great motive God uses to make them Vertuous, they make their matter of Security; they disappoint God's design in Christ's death, and for all that they flatter themselves with receiving all the Advantages it is to procure to all faithful Believers.

'Tis very easie to find out the cause of their mistake: The love they have for the World, makes them look upon Christ's death only as a Sacrifice which ex­piates Sin. They think that an Act of Faith, by which they apply to their Souls, let them be never so polluted, the Merit of Christ's Blood is enough to save them. Their error throws the Deists into a mistake too, who think to dis­cover here the weak side of Revelation: The prejudices of both proceed from a false Notion they frame to themselves of Christ's death, which may be easily rectified, by giving just and clear notions of it considered as a Sacrifice, and shewing under what terms Christ's death becomes a Victim, which expiates sins; and this we are a going to do, without lessening the efficacy of Christ's Blood which God's Mercy hath so highly valued.

CHAP. VIII. Of the Death of Christ considered as a Sacrifice.

THere are two things, which must be distinguished in Christ's death, to have clear Notions of it. 1. By confirming the Covenant, it assures us of the Re­mission of Sins, which is one of its Promises. But yet there is something more, we see in it, The great consideration which makes God to forgive us; 'tis the Sacrifice, for the sake of which he is reconciled to us.

Tho' this manner, in which the Sacred Writers present Christ's Death, be at first very amazing and surprizing, yet the reasons of it once well understood, afford us matter of admiring God's Infinite Wisdom and Goodness.

The Deists reject this Notion, and cannot conceive that God being so merci­ful as he is, should require Blood. They accuse us to represent God as Cruel and Savage, as the worst of Beings, whose Revenge nothing but a Humane Victim could satisfie. But what is more, they charge us to make this Death serve to the extinguishing of Morality, and afford matter of Security to Sinners, by [Page 23] presenting it to them as a shelter to their Crimes, however enormous they be.

I do own, the Scholastick Divinity hath carried this Notion of Sacrifice too high, and stretched it beyond its true intent; and I do own too, the abuse the greatest part of Christians make of it, hath given a specious pretence to the Deists Objection. 'Tis easie to confute it, and shew the Injustice of it, by set­ting forth Christ's Death, in the Light of the Gospel. Those who do intend to attack the Christian Religion this way, confound the Notions Scripture hath gi­ven us of Christ's Death, with false Glosses on them, and do not consider the Reasons of this wise Dispensation. The manner how Christ's Death becomes a Sacrifice, hath something so great, and so admirable in it, that it must serve to establish, rather than to destroy the Gospel.

When the Apostles began to preach Christ crucified, among the Jews, and the Gentiles, tho' their Object of Worship differed much, yet the manner of serving him was almost the same; since the false Gods had the same Sacrifices offered in their Temples, which the true God had in his own. They did all agree about the necessity of Sacrifices, to appease God; for it was a Maxime receiv'd among the Jews, That without shedding of Blood, there was no Remission of Sins. Some Heathens went so far, as to sacrifice Humane Victims, their very Children; believing that the more excellent the Victim was, the more pleasing it would be to God.

We shall not insist here to examine the first Origine of this Opinion, 'tis enough to observe, that the Preaching of the Gospel found Men generally prepossessed with it. God neither expresly condemns it, nor approves of it; but like a wise Director, and skilful Artist, he countenances it, in order to make it subservient to his End, and to erect the Cross more easily upon the Ruines both of the Law, and of Heathenish Religion. God by condescending to the weakness of Men, comes to his great Aim, and puts an end to the barbarous way of serving him, used among the Heathens; and a step at the same time to the Slaughter made in all the Temples of the World, which hindered Men from worshipping him after the true manner he required: Therefore he declares expresly, That he looks upon the Death of his Son, permitted for the great Reasons already men­tion'd, as the only Sacrifice which could please him, and procure the Remission of Sins; provided Men would believe the Gospel, and shew by a good Life, the Sincerity of their Faith.

A Man who embraced the Gospel, finding in Christ's Death all the Advan­tages which he hoped to receive from other Victims, was easily convinced of their uselesness. The Author of the Epistle to the Hebrews, intending to invalid [...]e the Law, offers to them chiefly the Death of our Saviour under this Notion: He shews them, That all the Efficacy of Levitical Sacrifices was nothing, compared to the great Advantages they receiv'd from Christ's Sacrifice: He opposes Christ and his Death, to the Priests of the Law, and to the Imperfection of their Victims. He says, in a manner, to them, You say, that without shedding of Blood, there is no Remission of Sins; and here we offer you the Blood of the Son of God, which did once for all, what that of Beasts could not do, tho' continually offered up.

God makes use of the same Name for the Death of Christ, which was used in the Law, i. e. Sacrifice; he rejects all the Sacrifices of Brute Beasts, while he honours Christ's Death with that Name. When David deplores his Crime, know­ing that it could not be expiated by the Blood of any Sacrifice, he does not look upon Burnt-Offerings as Sacrifices, but he gives that Name toPsal. 51.17. the broken Spirit, and to the contrite Heart: Because the Grief he felt for his Sin, was more pleasing to God Almighty, than all the Sacrifices he could offer.

God himself gives that Name to the Act of Zeal of Phineah, and lets the Jews know, That this only Action had done, what all the Sacrifices could not do.Numb. 25.13. Phineah, says he, hath turned away my Wrath: And because he was zealous for his God, he made an Atonement for the Children of Israel.

Every Act of Obedience is then a Sacrifice in the sight of God, the one more, the other less; Christ's Death being the most pleasing thing to God, that ever could be, became for that Reason, the only and great Sacrifice of the Gospel. We must not fasten this Notion on the Death of Christ, as a Physical or Natural Action, but on the Excellency of it, which consists in giving his Life for the Glory of God, and the Interests of Truth; this is it which makes it a Sacrifice of a sweet-smelling Savour to God.

We must observe here, that God in condescending graciously to Mens weak­ness, renders to Christ's Performances what they have merited; and this is a Se­cond Reason of this wise Dispensation.

Nothing makes Christ's Death more valuable than the high Esteem God hath for it; for if the Glory of the first Design of our Redemption must be ascribed to God, we must attribute to Christ the Honour of having performed what was the hardest in it. The Death of the Cross was an Act of a great Patience, of a fer­vent Charity, of a deep Humility, and of a total Obedience: God to recompense it worthily, and let the World know what Esteem he had for such an high piece of Vertue, declares, That he looks upon Christ's Death as a Sacrifice, and that for his sake he will forgive all those for whom he shall make Intercession; that is, all true Believers, and Penitents.

The Jews committed the most enormous of all Crimes; Christ did a most heroick Action in dying for the Truth; and God does a thing answerable to his Goodness, in setting such a value on Christ's Death, and looking upon it as a Sa­crifice, from which he smells a sweet Savour. Hence it is, that S. Paul says, That Christ hath been crucified for us, in such a manner as never any Man was.1 Cor. 1.12. Hath Paul been crucified for you? Thô Paul, and the other Martyrs, died for the Truth, 'tis not their Death which confirms the Covenant, and procures the Remission of Sins. Christ's Death only hath this Glory and Advantage; God for its sake raises him to the highest Degree of Power, and gives him an Eternal Priesthood.Heb. 5.5. Christ glorified not himself, to be made an High-Priest; but he that said unto him, Thou art my Son, to day have I begotten thee: He means at the Day of his Resurrection, when he was installed in his Office, as the Apostle insinuates to us a little lower:Ib. 8, 9, 10. Tho' he were a Son, yet learned he Obedience by the things which he suffered; and being made perfect, he became by his Sufferings the Author of Eternal Salvation, unto all them that obey him; called of God, an High-Priest [Page 25] after the Order of Melchisedeck. This shews evidently, that the Notion of Sacrifice fixed upon Christ's Death, is the Recompence of his Obedience; God takes him into Heaven to offer there his Blood, which having been shed to con­firm the Covenant, minds God as it were of the Promise he made to forgive, and bestow eternal Life on faithful Believers, for the sake of his Sufferings, and In­tercession.1 Joh. 2.1, 2. If any Man sin, we have, says St. John, an Advocate with the Fa­ther, Jesus Christ the righteous: And he is the Propitiation for our Sins, standing at the right Hand of God, to interceed in our behalf; and not for ours only, but also for the Sins of the whole World.

Where is here to be seen, either any Injustice, or Cruelty? There is not so much as any shew or colour of it. Which of his Perfections does God violate? If he be the offended Person, can he not prescribe the Satisfaction he desires?Isa. 43.25. I am he, says he, that blotteth out thy Transgressions for mine own sake: That is to say, I am he who shew Mercy as I please.

When a rebellious City lies at the King's Mercy, no Body finds fault with the General Pardon he grants for the sake of some Persons, who testified their Alle­giance by some great Action? What can a Deist say against God's way of deal­ing? When he looks upon the Death of his Son as a full Satisfaction, as a Sacri­fice in our stead, and discharges penitent Sinners for the sake of his Sufferings?

If God, under the Law, did forgive some kind of Sins for Sacrifices offered to him: If Phineah's Action made Propitiation for the Sins of the whole People; why cannot God accept his Son's Death, as a Sacrifice offered for Sins? His pleasure sets his Value on Christ's Death, by the Estimate God hath given of it, being far from finding fault with it; since all this is done out of Love for us:Ep. 4.10. God loved us, says St. John, and sent his Son to be the Propitiation for our Sins.

How great soever the Recompence is, Christ hath received for his Sufferings, this is a solid Truth, That his Death does expiate no Sins, but when we do heartily believe that the Gospel was sealed by his Blood. We learn thus much from St. Paul, who tells us expresly, ThatRom. 3.25. God hath set forth Christ to be a Propitiation, through Faith in his Blood. He shews, That God never intended to be appeased with us, but when we believe in his Son's Blood; that is to say, when we believe that he died to confirm the Promises of the Covenant, in this sence his Blood is said to justifie us, and to set us in the way of partaking of the Gospel's Promises:Rom. 5.9. Now, says S. Paul, being justified by his Blood, i. e. now be­ing approved with God, because we believed the Truth confirmed by his Blood, now being reconciled to him by the Death of his Son; which,Ver. 10. by giving us a Motive in due time, when we were yet without strength, and ungodly, Ibid. v. 6. wrought upon us the Effect God designed, by bringing us to him; now, says he, we shall be saved from Wrath, we shall be saved by his Life. But if after such a strong Motive to Holi­ness, we make void God's Design through our Unbelief, and Impenitency, we shall receive no Benefit by his Death and Resurrection.

We observe this against the Deists,Pract. Ca­tech. l. 1. sect. 11. p. 26, 27. who charge us with making Christ's Death serve to the lessening of Piety. If Christ gave himself for us, says our great Dr. Hammond, it was, not that absolutely or presently we might be acquitted and saved, but that he might redeem us from all iniquity, from the reigning power, as [Page 26] well as Guilt, and that impartially, of all Iniquity, and purifie us to himself a pecu­liar People, zealous of good works, Tit. 2.14. Without which Acquisition of Purity, and Zeal of Good Works in us, Christ fails of his Aim and Design in dying for us; he is deprived of that Reward of his Sufferings, which is mentioned, Isa. 53.10 The seeing of his Seed, the having the Pleasure of the Lord, (which is said to be our Sanctification, 1 Thes. 4.3) prosper in his Hand, &c. And if he fail of his hope, much more shall we of ours; after all that Christ hath done and suffered, the impe­nitent unreformed Fiduciary shall perish. Christ's Death is then only a Sacrifice for the true Believers, and sincere Professors of Christianity in their Lives.

It would be a very dangerous Opinion to believe, that Christ's Death, is, of its own Nature, a Payment to God's Justice, which takes away the Guilt of Sin, without our fulfilling the Conditions of the Gospel; far from being a Payment, it becomes a Sacrifice, and Satisfaction only, because God accepts of it out of his Mercy, and it expiates no Sins, but of those who make themselves remarkable by their Faith and Obediences. God imposes absolutely these Conditions, to hinder Men from making of it a pretence to sin. There is nothing in all this, which flatters Sinners, and hushes them in their Vices; but on the contrary all, encourages them to forsake Sin, and live vertuously.

If the Scripture tells us, that Christ is dead for us, and for our Sins, it signifies by these Expressions, that Christ is dead to destroy sin; this is the first and great Aim of his Death. But we must observe, that these same Expressions signifie too very often, to take away the Guilt of Sin; these are two different Effects of Christ's Death, for not distinguishing of them, the Christian World hath been troubled so long with an unhappy Controversie, which raised such a Mist, that very few have been able to see clearly through it: For tho' both sides are agreed in the thing, i. e. That Christ died to save us from the Wrath of God, and to pro­cure our enlargement from eternal Death, by making us good Men, and procu­ring the Remission of our Sins; yet they seek a quarrel, and an occasion of dif­ference, where there is no real ground for it; for they can easily put an end to all their Controversies, if they will but apply these two different Sences, to these same Expressions.

If Christians then would frame to themselves clear Notions of Christ's Death, they would soon agree together, and avoid to give an occasion to the Deist's Un­belief, by their Divisions. As we have explained here the thing, we lessen no ways the Efficacy of that most precious Blood; since we maintain, that it can expiate the Sins of all the whole World, and we afford no occasion to Sinners of making it a pretence for the slackning of Piety. The first and great Design of Christ's Death, is to make us forsake Sin, by affording us in his Martyrdom, a powerful Motive to destroy it: God will make us believe, and inspire into us Vertue by that means. After we have answered his Design, he makes us look upon Christ's Death as upon a Victim that turns away his Wrath; his Wisdom uses this great Event to subordinate Ends, if we miss to answer the first, the se­cond will do us no good.

The greatest part of Christians, for not observing this Subordination, have changed God's Method, in bringing for the first and principal Reason of this [Page 27] Death, the Expiation of our Sins; whereas, 'tis but the subordinate, and a na­tural consequence of it. God never looks upon Christ's Death as an expiatory Sa­crifice, if Men do not answer its first Design. In a word, God's Wisdom orders it for a Proof of the Gospel, from whence we must draw a Motive to Holiness; afterwards, out of his Goodness he accepts of it as a Sacrifice, and Propitiation, knowing that this new Notion would be a new Motive, which calming our Con­sciences, would encourage us a-fresh to lead a good Life.

CHAP. IX. That Christ's Death is a Design very worthy of God's Wisdom. Of the Advantages Men receive by it, together with the Greatness of the Reward Christ hath obtained. An Objection answered.

THE plain Account we have just now given of Christ's Death, and the Native Simplicity with which we have explained the Reasons of it, evince evident­ly, that nothing but an infinite Wisdom could contrive it: The admirable Ef­fects it works upon Mens Minds and Hearts, argue plainly its Divinity. Be­sides that, the value God hath set upon it, together with the greatness of Christ's Recompence for his Sufferings, clearly vindicate whatever can be brought against it. Nothing could be more wisely, or better contrived for Mens Salvation. All things agree here with the natural Notion we have of an infinitely perfect Being. We reject that Doctrine which represents him more concern'd to punish Sin, than to reform it, as a fierce and merciless Deity, whose Revenge nothing but Blood could satiate; and we speak of him under no other Notion, but that of the mercifullest, and wisest of all Beings.

Who, but God, to whom all the Springs of our Hearts are known, could find a more effectual way to assure Mankind of another Life, and reform their Morals? Hope and Fear are the two great Motives of Mens Actions; the greater is the Good we look for, and the more terrible the Evil we fear, we strive the more to obtain that, and avoid this.

God's great Design being to make Men hope all Good, and fear all Evil, he could not give us stronger Proofs of Heaven and Hell; unless he were to tran­sport us by Turns now into one, and then into the other. If God should use such means, it would quite take away Faith, Liberty, and even Vertue it self: For where is the Man, who having enjoyed only one Day the Happiness of Heaven, and felt as long the Torments of Hell, who would after such an Impression, ven­ture his Salvation for some Temporal Interest, or Pleasure? We must allow a free Exercise to Faith, and to the Practice of Vertue; this is the Price God offers Heaven at: Easie Terms, if we but consider what God hath done to facilitate them to us. In Christ's Death he gives us an undeniable Proof of his Doctrine, and in his Resurrection he shews us the great Truth he dies for.

God intending to make Men holy, could not take a more effectual course; there is nothing hard for a Man, who believes another Life upon such grounds; for with such a help he easily overcomes whatever makes opposition against him. [Page 28] All things are then easie to a Christian, who looks to the high Recompense which Christ's Faith and Obedience have received, and considers that his Reward is the strongest Foundation of God's Promises, and the greatest Assurance a true Chri­stian can have.

God's Wisdom hath then so well contrived things, that the Cross serves both to Mens Salvation, and to Christ's Grandeur: With reference to us, it serves to our Salvation, by removing our Doubts, destroying our Vices, and appeasing the Conscience; 'tis altogether a Proof to make us believe, a Motive to Holiness, and a Sanctuary against God's Wrath, for broken and contrite Spirits: With refe­rence to Christ, it serves to his Exaltation, or procures him these four things:

1. The Empire of all the World, or the Authority over all Creatures, over Men whom he governs and protects, over Angels whom he commands as he pleases, and over Devils themselves, whose Malice he restrains:Phil. 2.8, 9, 10, 11. He humbled him­self, and became obedient unto Death, even the Death of the Cross: Wherefore God also hath highly exalted him, and given him a Name which is above every Name: That at the Name of Jesus every Knee should bowe, of Things in Heaven, and Things in Earth; and Things under the Earth; and that every Tongue should confess, that Jesus Christ is Lord, to the Glory of God the Father.

2. The Power of sending the Holy Ghost, or of endowing Men with the Power of working Miracles:Act. 2.33. Therefore being by the right Hand of God exalted, and having received of the Father the Promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

3. The Power of procuring Eternal Life to those, who came to God by him, or the Priviledge of interceeding with efficacy for them to his Father:Heb. 7.25. Where­fore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make Intercession for them.

4. The Authority of judging all Men at the last Day:Act. 17.31 God hath appointed a Day in the which he will judge the World in Righteousness, by that Man whom he hath ordained; whereof he hath given assurance unto all Men, in that he hath raised him from the dead.

How great soever the Power is, which Christ hath obtained by his Death, yet God hath reserved to himself three Things; which being as a kind of Homage, plainly evince, that Christ derives, and holds all his Glory from God's Goodness.

1. The Knowledge of the Dooms-day:Mar. 13.32. But of that Day, and that Hour, knoweth no Man: No, not the Angels which are in Heaven; neither the Son, but the Father.

2. The Prerogative of being by himself the Supreme and Head-Judge at the last Day, who shall determine the Fate of all Men; whereas Jesus Christ is only to be his Mouth and Minister, by whom God will pronounce that great and last Sentence, according to what St. Paul saith, in the famous Passage before cited, Act. 17.31. God hath appointed a day, &c. and Rom. 2.16. In the Day wherein God shall judge the Secrets of Men, by Jesus Christ, according to my Gospel.

3. The Liberty of resuming the Kingdom into his own Hands, after Christ hath got a compleat Victory over all his Enemies:Cor. 15.24, 25. Then cometh the end, when he shall have delivered up the Kingdom to God, even the Father, when he shall have [Page 29] put down all Rule, and all Authority, and Power; for he must Reign till he hath put all Enemies under his Feet. Therefore the Apostle says in the next Verses, ThatVer. 27. tho God had put all things under him, it is manifest, that he is excepted, which did put all things under him. He means, that God hath not resigned his Power to Christ in such a manner, that he cannot reassume it when he pleases, he hath not put himself under him; that is to say, he is always Master of his Power, and the time will come, that the Son shall yield up his Government, and shall him­self be subject unto him, as all other Creatures; and God shall be all in all; Ver. 28. that is, he shall be then our only immediate Lord and King, whereas he governs us now by the Mediation of his Son Jesus Christ.

It may be objected here, that 'tis very strange, since Christ's Sufferings were to be but a step to his Glory, to see him tremble, and dread the approach of Death more than other Martyrs; who, as History tells us, went to Death, how terrible soever, with an undaunted Courage, and even with Joy, tho' their Re­compence and Assurance fell far short of that of Christ.

Many Reasons are given of his Agony and Consternation: Some believe, that standing in the Sinner's room, to satisfie God's Justice, he groaned under the weight of his Wrath: 'Tis very hard to conceive, God angry with our Saviour, in that very moment, he shews himself ready to do the most heroick, and the most charitable Action. Others think, that the sight of the Calamity, which he did foresee about to fall upon the Jews, for their most cruel and barbarous usage of him, raised Commiseration in him, and caused a dropping Sweat over all his Body, as the sight of Jerusalem, had drawn Tears from his Eyes some Days before.

But to answer the Objection otherwise, we must observe these three things: 1. That we see the Death of Martyrs only on the fairest side, we do not know their secret Thoughts at the approach of Death; Historians would think, they should stain their Hero's Reputation, if they should not conceal their Weakness; they only relate to us what they said upon the Scaffold, or the Pile, at that very moment God's Spirit comforted them in a most extraordinary manner, or at least at that time, that having seriously weighed all things, they had rather part with their Lives, than with the Pleasures of Heaven.

2. We must consider, that Christ in his Agony, was left to himself, destitute of the help the Martyrs received, and that for a Reason very worthy of God's Wisdom and Goodness towards Men: Christ being to be exalted into God's Throne, for his Sufferings, and so to become the Protector of the Church, and dispense God's Power to help those who were to die for his Cause; God would have him to know for a while, the full extent of Humane Weakness that learn­ing it from his own Experience, he should be the sooner moved to Compassion towards them, that should be exposed to the same Trial. This was a very great Instance of God's Wisdom to make our Saviour pity the Martyrs Condition, and readier to use his Power for their Comfort. This is the true Reason of Christ's Agony, which is clearly set down in the Scripture:Heb. 2.18. & 4.15. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted. We have not an High-Priest which cannot be touched with the feeling of our Infirmities, but was [Page 30] in all points tempted like as we are, yet without sin. Hence it is, that he hath as quick a Sense of his Martyrs Pains, as themselves have; witness that pathetical Expression:Act. 9.5. Saul, Saul, why persecutest thou me?

If we do consider all the Circumstances of his Passion, we shall be convinced that upon the Cross, which was a most cruel and lingring kind of Death, he hath shewn as much Constancy, Patience, and Greatness of Courage, as any other Martyr. The comforting Words of the Angel, who did, no doubt, set be­fore him the Glory which was to follow his Sufferings, the Greatness of the Truth he maintained, and the Benefit which Mankind should receive by it, made him look upon Death afterwards as boldly, as he appeared fearful at first.

There is nothing to be seen then in the Design of this great Event, but what is most worthy God, and his infinite Wisdom, together with all the rest of his Perfections; and what is more in the Execution of it, nothing can sully the Brightness and Glory of Christ's Patience and Constancy. God hath shewn us here whatever could be expected of his infinite Mercy, and our Saviour what­ever the most fervent Charity could prompt him to.