The Divinity of the Christian Religion, Chapter 5

The Divinity of the Christian Religion · Chapter 5

p. 157CHAP. V.

The Testimony produc'd by St. John for the proof of Christianity, briefly consider'd. The Witness from Heaven, the Father, Word and Spirit; The Witnesses on Earth, the Spirit, Water and Blood, conspire in declaring JESUS CHRIST to be the Son of God, and Saviour of Men. An Answer to Objections against the Doctrines of the Trinity, the Divine Incarnation, and the mean State and Sufferings of the Son of God in the World. The Conclusion. The Gospel so proved, deserves our firmest Assent and Adherence to its Doctrines. Carnal or spiritual Lusts hinder the belief of it. It sets before us the most powerful Motives to love p. 158God. We are obliged by the strongest Reasons to obey its Precepts.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

—circum caput omne micantes

Deposuit radios, propiusque accedere jussit;

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

Secondly; The perfection and plainness of this Rule. 'Tis a wise observation, That those Laws are best for Government, that are so clear and particular that nothingArist. Rhet. is left to the will of the inferiour Judg, who is not usually so capable▪ and pure from byrespects as the Lawgiver. The Gospel is a Light wherein all Vertues shine in their bright eminence, and all Vices blush in their odious deformity. It excludes all obscurity, that the meanest understandings p. 219may see the way to happiness. There can be no palliations and excuses for those who will rather argue than obey. For the revelation of God's Will is so full and open in it, that 'tis direct Rebellion not to yeeld entire subjection to it: And they who know their Masters Will, and do it not, shall be beaten with many stripes.

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

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

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

FINIS.

Books sold by Brabazon Aylmer, at the three Pigeons over against the Royal Exchange in Cornhil.

THe Harmony of the Divine Attributes, in the accomplishment of Man's Redemption by the Lord Jesus Christ. Or, Discourses wherein is shewed, how the Wisdom, Mercy, Justice, Holiness, Power and Truth of God are glorified in that great and blessed Work. By W. Bates, D. D. in Quarto.

Two Sermons of the late Learned Dr. Isaac Barrow, D. D. Chaplain in Ordinary to his Majesty, and Master of Trinity Colledg in Cambridg.

The Reconcilableness of God's Prescience of the Sins of Men with the Wisdom and Sincerity of his Counsels, Exhortations, and whatsoever other means he uses to prevent them. In Octavo.

End of the text · William Bates, The Divinity of the Christian Religion (1677)