The Divinity of the Christian Religion, Chapter 2

The Divinity of the Christian Religion · Chapter 2

p. 33CHAP. II.

The Christian Religion directly considered▪ Previous Considerations, p. 34That there was such a person as Jesus Christ who converst in the World, and instituted that Religion, is most credible from the uniform testimony of Christians in all Ages. 'Tis equally certain the Books containing the Doctrine of Christ, are transmitted without material alteration. The proofs of Christian Religion, though not equal in clearness to sence or science, yet are sufficient to convince unprejudiced minds of its truth. The intrinsick Excellencies of the Christian Religion considered. The Doctrines of the Gospel illustrate Natural Truths concerning God, and reveal what is further necessary for his Glory and Man's Happiness. The intire Agreement between them. The Gospel discovers the misery of Man in its causes and degrees; and the means of his recovery. It represents a full and glorious Image of p. 35God's Perfections in the manner of our Restoration. Therefore 'tis worthy of all acceptation. The Christian Religion sets before us a Rule pure and perspicuous, in nothing superfluous or defective. The Promises of the Gospel are worthy of God, and suitable to the wants and desires of Men. They offer the pardon of Sin upon the condition of Repentance and Faith. The supernatural Assistance of the holy Spirit: The supply of our temporal wants, and support under Afflictions. The reward of Eternal Life.

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

1. I shall suppose it as a Principle above all doubt, there was such a Person as Jesus Christ, who conversed in the World, consign'd the Christian Doctrine to the Apostles, and by them 'tis conveyed to us in the New-Testament. For in asserting it we have the uniform deposition of all that profess this Religion, from its rise till the present Age, and in all parts of the World. Though in other things of different opinions, yet they agree in this, that Jesus Christ was their Founder. Now who can better know the Author of an Institution Ecclesiastical or S…cular, than those who were admitted into its beginning, and those who have succeeded in that order from age to age without interruption? p. 37Besides, we have the consenting and constant testimony of Jews and Heathens, the obstinate opposers of the Christian Religion, that its name as well as original was derived from Christ. We may with more Reason suspect, there were never such Philosophers as Plato and Aristotle, or that the Books which from their times by universal persevering fame have been attributed to them, were made by others and put forth under false titles, than to question what is so generally receiv'd concerning the Author of the Gospel. 'Tis the perfection of folly and madness to oppose such evidence.

2. 'Tis equally certain that the Books of the New-Testament are transmitted to us in their original purity, without any material alteration. For it is incredible that p. 38the societies of Christians should neglect the preserving incorrupt and intire, those Writings which they esteemed a most sacred treasure, on which they built their hopes of eternal blessedness. It cannot be suppos'd they would transmit them to their Children, whose Salvation must have been dearer to them than the World, otherwise than they received them. This were to charge them with the most supine carelesness, and unnatural cruelty. Besides, the great number of Copies disperst through all places, and translated into many Languages, and read in all Christian Assemblies, make the attempt to falsifie them in things of moment to be morally impossible. This will be more clear, if we consider that among Christians there have been so many persons p. 39wise and good, of excellent learning and vertue, and of diverse Countries, that by their office were establish't the Depositories of those precious Writings. And is there any colorable pretence to imagine, that they should suffer any notable alteration in them, much less conspire to make a change in any Doctrines of Faith or Life therein deliver'd? To give reputation and credit to a lye, intitling it to Divine Revelation, especially in matters of Eternal consequence, is such a black crime, that none can be presumed capable of, but one that has utterly lost his Conscience. I shall not here urge, that the Immortal Providence of God is eminently interested in preserving the Scriptures in sufficient purity. It were a vile imputation upon his Wisdom and p. 40Goodness, to believe that he would permit them to be undiscernably corrupted in points important to his own Glory, and Mans Salvation. Thus a snare would be laid without possibility of prevention, and the embracing Error instead of Truth would be innocent. But this Argument though incomparably the best, supposes that the Christian Doctrine descended from Heaven, the proofs of which are to be considered.

3. I will not insist on the proofs of all the mysterious points of the Christian Faith singly consider'd, but propound the Arguments that evince the truth of that Religion, wherein they are expresly and clearly contain'd, and from thence conclude that 'tis most reasonable to believe them. As in besieging a Town, the Assailants do not attack p. 41every particular House, but vigorously press on to possess themselves of the Citadel that commands the whole, and with that all the Houses are conquer'd. That Divine Revelation is infallible, is an acknowledg'd Principle by all Men: for natural Reason dictates that unerring Wisdom, and infinite Goodness, are essential perfections of God; so that he cannot be deceived, nor deceive those that trust in his Word.

4. The proofs of the truth of Christian Religion are of a moral nature; and though not of equal clearness with the testimonies of Sense, or a Mathematical Demonstration, yet are so pregnant and convincing, that the considering dispassionate spirit fully acquiesces in them. A Mathematical Demonstration brings so strong a Light p. 42that the Mind cannot suspend its assent, but is presently overcome by the naked propounding of the Object: And hence it is that in Mathematical matters, there are neither Infidels nor Hereticks. But the motives of Faith are such, that although the Object be most certain, yet the Evidence is not so clear and irresistible, as that which flows from Sense, or a Demonstration. And 'tis the excellent observation* De verit. Rel Christ. of ‖ Grotius, God has wisely appointed this way of perswading Men the truth of the Gospel, that Faith might be accepted as an act of Obedience from the reasonable Creature. For the Arguments to induce belief, though of sufficient certainty, yet do not so constrain the mind to give its assent, but there is prudence and choice in it. Not that the Will p. 43can make a direct impression upon the Mind, that it should comply with its desire, and see what it does not see. It cannot make an obscure Object to be clear to its perception, no more than it can change the colour of visible things, and make what appears green to the Eye to seem red. But the mind enlightned by sufficient Reasons that the Christian Religion is from God, represents it so to the Will, and the Will, if sincere and unbiast by carnal affections, commands the Mind not to disguise the Truth, to make it less credible, nor to palliate with specions colours the pretences of Infidelity. And thus the belief of it results from conviction and love.

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

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

1. The Gospel illustrates and establishes all the natural Principles of truth and goodness that are common to mankind, the rule of moral actions: and reveals all supernatural things requisit for the Glory p. 46of God, and the supreme happiness of Man, that rectified Reason upon the discovery, must acknowledg it came from Heaven, and infallibly leads those who believe and obey it to Heaven.

2. There is such an intire agreement between all the parts of the Christian Religion for the accomplishing its great end, as affords a clear conviction 'tis no humane invention, but from God. As the Harmonious Composition, the beautiful order, and uniform preservation of the World, is a sensible demonstration that it proceeds from a most wise powerful and good Cause.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 772. He was a crafty Spirit and made use of some beautiful expressionsDulces voluptates Epicurus interdum sic extenuat, ut Curium loqui putes, interdum ita laudat, ut quid praeterea sit bonum neget se posse suspicari. Cic. lib. 2. de fin. to lessen the horror that his Doctrine, nakedly proposed, would cause in sober Persons. Sometimes he speaks with a grave air as a Philosopher, That true happiness consists in the pleasures of the mind. At other times, That there is no solid happiness but what might be tasted and enjoyed by the Senses. He was a Polititian, and would not scandalise the severe, nor alienate the dissolute from him. ‖‖Quaedam arcana apud se habuisse, ne que se permittere Omnibus,Tully observes that the secrets of his School, the pernicious lessons of sensuality were not communicated to all: But those who had intimate conversation with him, had a free indulgence for their lusts.

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

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

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

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

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

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