Discourses Proving Jesus to be the Messiah, Sermon 2

Discourses Proving Jesus to be the Messiah · Sermon 2

p. 47SERMON II. The Prejudices againſt Chriſtianity conſider'd.

MATTH. XI. 6.

And bleſſed is he whoſoever ſhall not be offended in me.

I Have from theſe Words propounded to conſider two things.

I. Thoſe Prejudices and Objections which the World had againſt our Saviour and his Religion at their firſt Appearance; as alſo to enquire into thoſe which Men at this day do more eſpecially inſiſt upon, againſt p. 48the Chriſtian Religion; and to ſhow the Unreaſonableneſs of them.

II. How happy a thing it is to eſcape and overcome the common Prejudices which Men have againſt Religion.

I have entred upon the firſt of theſe, the Prejudices which the World had againſt our Saviour and his Religion. When this great Teacher of Mankind came from God, though he gave all imaginable Teſtimony and Evidence, that he was ſent from Heaven; yet the greateſt part of the World, both Jews and Gentiles, were mightily offended at him, and deeply prejudiced againſt him and his Doctrine; but not both upon the ſame Account.

I have already given you an Account of the chief Exceptions which the Jews made againſt our Saviour and his Doctrine, and have ſhewn … Unreaſonableneſs of them.

… now to conſider the … thoſe Exceptions, which … and Heathen Philoſophers p. 49took at our Saviour and his Doctrine. I ſhall mention theſe four.

Firſt, That Chriſtianity was a great Innovation, and contrary to the received Inſtitutions of the World.

Secondly, They objected againſt the Plainneſs and Simplicity of the Doctrine.

Thirdly, That it wanted Demonſtration.

Fourthly, That the low and ſuffering Condition of our Saviour was unſuitable to one that pretended to be the Son of God, and to be appointed by him for a Teacher and Reformer of the World. Theſe are the chief Exceptions which the Heathen, and eſpecially their Philoſophers, took at our Saviour and his Doctrine.

Firſt, That the Chriſtian Religion was a great Innovation, and contrary to the received Inſtitutions of the World; and conſequently that it did condemn the Religion, which had been ſo univerſally received and eſtabliſht in the World by ſo long a continuance of Time. And no wonder if this made a great Impreſſion upon them, and raiſed a mighty Prejudice in the Minds of Men, p. 50againſt the Chriſtian Religion; no Prejudices being ſo ſtrong as thoſe that are fix'd in the Minds of Men by Education; And of all the Prejudices of Education, none ſo violent and hard to be removed, as thoſe about Religion, yea though they be never ſo groundleſs and unreaſonable. Hath a Nation changed their Gods, which yet are no Gods? Intimating to us, that Men are very hardly brought off from that Religion, which they have been brought up in, how abſurd ſoever it be. When Chriſtianity was firſt propounded to the Heathen World, had Men been free and indifferent, and not prepoſſeſt with other Apprehenſions of God and Religion; it might then have been expected from them, that they ſhould have entertained it with a readineſs of Mind, proportionable to the Reaſonableneſs of it. But the Caſe was quite otherwiſe, the World had for many Ages been brought up to another way of Worſhip, and inur'd to Rites and Superſtitions of a quite different Nature. And this ſways very much with Men; Sequimur majores noſtros, qui feliciter p. 51ſequuti ſunt ſuos, as one of the Heathens ſaid in thoſe Days, We follow our Anceſtors, who happily follow'd theirs. Men are hardly brought to condemn thoſe Opinions and Cuſtoms in Religion, which themſelves, and their Forefathers have always embraced and followed. And Wiſe Men eſpecially are loth to admit ſo great a change in a matter of ſo great Concernment as Religion is. So that this muſt be acknowledged to have been a conſiderable Prejudice againſt the Chriſtian Religion at its firſt Appearance. But yet upon a through Examination, this will not be found ſufficient in Reaſon to withhold Men from embracing Chriſtianity, if we conſider theſe four Things.

1. No prudent Perſon thinks that the Example and Cuſtom of his Forefathers obligeth him to that which is evil in it ſelf, and pernicious to him that does it; and there is no Evil, no Danger equal to that of a falſe Religion; for that tends to the ruin of Men's Souls, and their undoing for ever. A Man might better alledge the Example of his Forefathers p. 52to juſtifie his Errors and Follies in any other kind, than in this, which is ſo infinitely pernicious in the Conſequences of it.

2. In a great Corruption and Degeneracy, it is no ſufficient Reaſon againſt a Reformation, that it makes a Change. When Things are amiſs, it is always fit to amend and reform them; and this cannot be done without a Change. The wiſeſt among the Heathen did acknowledge, that their Religion was mixt with very great Follies and Superſtitions, and that the Lives and Manners of Men were extremely corrupt and degenerate; and they endeavour'd, as much as they could, and durſt, to reform theſe things. And therefore there was no Reaſon to oppoſe an effectual Reformation, for fear of a Change; a Change of Things for the better, though it be uſually hard to be effected, being always a thing to be deſired and wiſht for.

3. The Change which Chriſtianity deſigned, was the leaſt liable to Exception that could be, being nothing elſe in the main of it, but the reducing of Natural Religion, the p. 53bringing of Men back to ſuch Apprehenſions of God, and ſuch a way of worſhipping him, as was moſt ſuitable to the Divine Nature, and to the Natural Notions of Men's Minds; nothing elſe but a Deſign to perſwade Men of the one true God Maker of the World, that he is a Spirit, and to be worſhipt in ſuch a manner, as is ſuitable to his Spiritual Nature. And then for matters of Practice, to bring Men to the Obedience of thoſe Precepts of Temperance, and Juſtice, and Charity, which had been univerſally acknowledged even by the Heathens themſelves to be the great Duties which Men owe to themſelves and others. And that this is the main Deſign of the Chriſtian Religion, the Apoſtle hath told us in moſt plain and expreſs Words, Tit. 2. 11, 12. The Grace of God (that is, the Doctrine of the Goſpel) which hath appeared to all Men, and brings Salvation, teacheth us, that denying Ʋngodlineſs and worldly Luſts, we ſhould live ſoberly, and righteouſly, and godly in this preſent World.

p. 54And all that the Chriſtian Religion adds beyond this, is means and helps for our Direction, and Aſſiſtance, and Encouragement in the Diſcharge and Performance of theſe Duties. For our Direction, God hath ſent his Son in our Nature, to declare his Will to us, and to be a Pattern and Example of Holineſs and Virtue. For our Aſſiſtance, he hath promiſed the Aids of his Holy Spirit; and for our Encouragement, he offers to us Pardon of Sin in the Blood of his Son, and Eternal Life and Happineſs in another World. This is a ſhort Sum and Abridgment of the Chriſtian Religion, and there is nothing of all this that can reaſonably be excepted againſt.

4. God, conſidering the Prejudice of the Heathen againſt Chriſtianity, by reaſon of their Education in a contrary Religion, was ſtrong and violent, was pleaſed to give ſuch Evidence of the Truth of Chriſtianity, as was of proportionable Strength and Force to remove and conquer this Prejudice. He was pleaſed to give Teſtimony to the firſt Founder of this Religion by mighty Miracles, p. 55and particularly by his Reſurrection from the Dead: But becauſe the Report of theſe things was only brought to the Heathen World, and they had not ſeen theſe things themſelves; therefore he enabled thoſe who were the Witneſſes of theſe Things to the World, to work as great Miracles as he had done. And when they ſaw thoſe who gave Teſtimony to our Saviour's Miracles, do as great and ſtrange things themſelves, as they teſtified of him, there was no Reaſon any longer to doubt of the Truth of their Teſtimony. So that though the Prejudice of the Heathen againſt Chriſtianity was very great, yet the Evidence which God gave to it, was ſtrong enough to remove it. The Doctrine of Chriſtianity was ſuch as might have recommended it ſelf to impartial Men, by its own Reaſonableneſs: But meeting with violent Prejudices in thoſe, to whom it was offer'd, God was pleaſed to give ſuch a Confirmation to it, as was ſufficient to bear down thoſe Prejudices.

Secondly, Another Objection againſt Chriſtianity, was the Plainneſs and p. 56Simplicity of the Doctrine. They expected ſome deep Speculations in Natural or Moral Philoſophy; they made full Account, a Teacher ſent from Heaven would have inſtructed them in the profoundeſt Points, and diſcourſed to them about the firſt Principles of things, and the Nature of the Soul, and the chief end of Man, with a Subtilty and Eloquence infinitely beyond that of their greateſt Sophiſters, and able to bear down all Oppoſition and Contradiction: But inſtead of this, they are told a plain Story of the Life and Miracles of Jeſus Chriſt, and of his dying upon the Croſs, and riſing from the Dead, and aſcending into Heaven; and a few plain Precepts of Life; and all this deliver'd without any Ornaments of Art, or Inſinuation of Eloquence, to gain the Favour and Applauſe of thoſe to whom they related theſe Things.

But now, this truly conſidered, is ſo far from being any real Objection againſt the Chriſtian Doctrine, that it is one of the greateſt Commendations that can be given of it: For matter of Fact ought to be related p. 57in the moſt plain, and ſimple, and unaffected manner; and the leſs Art and Eloquence is uſed in the telling of a Story, the more likely it is to gain Belief. And as for our Saviour's Precepts, how plain ſoever they might be, I am ſure they are a Collection of the moſt excellent and reaſonable Rules of a good Life, and the freeſt from all Vanity and Folly, that are to be met with in any Book in the World. And can any thing be more worthy of God, and more likely to proceed from him, than ſo plain and uſeful a Doctrine as this? The Language of Law is not wont to be fine and perſwaſive, but ſhort, and plain, and full of Authority. Thus it is among Men: And ſurely it is much fitter for God to ſpeak thus to Men, than for Men to one another.

Thirdly, It is objected, that the Doctrine of our Saviour and his Apoſtles wanted Demonſtration; they ſeemed to impoſe too much upon the Underſtandings of Men, and to deliver things too Magiſterially, not demonſtrating Things from Intrinſical p. 58Arguments, but requiring Belief and Aſſent without Proof.

This the Apoſtle St. Paul readily acknowledgeth, that in preaching the Goſpel to the World, they did not proceed in the way of the Heathen Orators and Philoſophers, 1 Cor. 4. 4. My Speech and my Preaching was not in the enticing Words of Man's Wiſdom: but in Demonſtration of the Spirit and of Power; that is, they did not go in the way of Human Eloquence and Demonſtration: but yet their Doctrine did not want its Evidence and Demonſtration, though of another kind. They did not go about to bewitch Men by Eloquence, nor to entangle their Minds by ſubtil Reaſonings, the Force of which very few are capable of: But they offer'd to Men a ſenſible Proof and Demonſtration of the Truth of what they delivered, in thoſe ſtrange and miraculous Operations, to which they were enabled by the Holy Ghoſt. And this was a ſenſible Evidence, even to the meaneſt Capacity, of a Divine Aſſiſtance going along with them, and giving Teſtimony to them. I appeal to any Man, whether the p. 59Reſurrection of Jeſus Chriſt from the Dead, and his Aſcending into Heaven, be not a clearer Demonſtration of another Life after this, and more level to the Capacities of all Mankind, than the fineſt and ſubtileſt Arguments that can be drawn from the immaterial Nature of the Soul, its power of Reflection upon it ſelf, and Independency upon the Body as to ſome of its Operations; which yet are ſome of the chiefeſt Arguments that Philoſophy affords, to prove the Immortality of our Souls.

Fourthly, The Heathens objected, that the low and mean Condition of our Saviour, was unſuitable to one who pretended to be the Son of God, and to be appointed by God to be a Teacher and Reformer of the World. This to the Heathen Philoſophers did not only appear unreaſonable, but even ridiculous. So St. Paul tells us, 1 Cor. 1. 23. We preach Chriſt crucified, to the Jews a ſtumbling block, and to the Greeks Fooliſhneſs. To think that a Man, who appeared in ſuch mean Circumſtances, ſhould be fit to reform the World; and one, who himſelf was put to Death, ſhould be p. 60relyed upon for Life and Immortality.

This Objection I have heretofore conſidered at large, and therefore ſhall now ſpeak but very briefly to it.

Beſides thoſe excellent Reaſons and Ends which the Scripture aſſigns of our Saviour's Humiliation; as that he might be a Teacher and Example to us; that he might make Expiation for our Sins; that by ſuffering himſelf, he might learn to commiſerate us; that by Death he might deſtroy him that had the Power of Death, that is the Devil; and might deliver thoſe, who through fear of Death were all their lives ſubject to Bondage; I ſay, beſides theſe, it was of great uſe that he ſhould live in ſo mean and afflicted Condition, to confront the Pride, and Vanity, and Fantaſtry of the World; and to convince Men of theſe two great Truths, that God may love thoſe whom he afflicts, and that Men may be innocent, and virtuous, and contented in the midſt of Poverty, and Reproach, and Suffering. Had our Bleſſed Saviour been a great Temporal Prince, his Influence and Example might poſſibly have made p. 61more Hypocrites and ſervile Converts, but would not have perſwaded Men one jot more to be inwardly good and virtuous: The great Arguments that muſt do that, muſt be fetched, not from the Pomp and Proſperity of this World, but from the Eternal Happineſs and Miſery of the other. Beſides had he appeared in any great Power and Splendor, the Chriſtian Religion could not have been ſo clearly acquitted from the Suſpicion of a worldly Intereſt and Deſign, which would have been a far greater Objection againſt it, than this which I am now ſpeaking to.

Add to all this, that the wiſeſt of the Heathen Philoſophers did teach, that Worldly Greatneſs and Power are not to be admired, but deſpiſed by a truly wiſe Man; that Men may be virtuous, and good, and dearly beloved of God, and yet be liable to great Miſeries and Sufferings; and whoever ſuffers unjuſtly, and bears it patiently, gives the greateſt Teſtimony to Goodneſs, and does moſt effectually recommend Virtue to the World. That a good Man under the hardeſt Circumſtances of Miſery, p. 62and Reproach, and Suffering, is the fitteſt Perſon of all other to be the Miniſter, and Apoſtle, and Preacher of God to Mankind. And ſurely they who ſay ſuch things (which the Heathen have done) had no reaſon to object to our bleſſed Saviour his low and ſuffering Condition.

As to that part of the Objection, that he who promis'd Immortality to others could not ſave himſelf from Death and Suffering; conſidering, that he who was put to Death, reſcu'd himſelf from the Power of the Grave, it is ſo far from being ridiculous, that nothing can be more reaſonable, than to rely upon him for our hopes of Immortality, who by riſing from the Grave, and conquering Death, gave a plain demonſtration that he was able to make good what he promiſed.

I have done with the Exceptions which were made againſt our Saviour and his Doctrine at their firſt Appearance in the World. I proceed in the

II. Place to conſider the Prejudices and Objections which Men at this day do more eſpecially inſiſt upon, againſt our Saviour and his Religion: And they are many.

p. 63Firſt, Some that relate to the Incarnation of our Saviour.

Secondly, To the Time of his Appearance.

Thirdly, That we have not now ſufficient Evidence of the Truth of Chriſtianity; the main Arguments for it relying upon Matters of Fact, of which, at this diſtance, we have not, nor can expect to have ſufficient Aſſurance.

Fourthly, That the Terms of it ſeem very hard, and to lay too great Reſtraints upon Human Nature.

Fifthly, That it is apt to diſpirit Men, and to break the Vigour and Courage of their Minds.

Sixthly, The Diviſions and Factions that are among Chriſtians.

Seventhly, The wicked Lives of the greateſt part of the Profeſſors of Chriſtianty. In anſwer to all which, I do not propoſe to ſay all that may be ſaid; but as briefly as I can to offer ſo much, as may, if not give full Satisfaction, yet be ſufficient to break the Force of them, and to free the Minds of Men from any great Perplexity about them.

As to the Firſt, which relates to p. 64the Incarnation of our Saviour; and the Second to the Time of his Appearance; I know that theſe and moſt of the reſt I have mention'd, were urged by the Heathen againſt Chriſtianity: But they are now more eſpecially inſiſted upon both by the ſecret and open Enemies of our Religion.

The Objections againſt his Incarnation I have elſwhere conſider'd. And therefore ſhall proceed to theJohn 1. 14. Serm. III.John 1:14 next, viz.

Secondly, As to the Time of our Saviour's Appearance, it is objected, if he be the only Way and Means of Salvation, why did he come no ſooner into the World; but ſuffer'd Mankind ſo long without any Hopes or Means of being ſaved? This was objected by Porphyry of old, and ſtill ſticks in the Minds of Men. To this I anſwer,

I. It is not fit for Creatures to call their Creator to too ſtrict an Account of his Actions. Goodneſs is free, and may act when and how it pleaſeth; and as God will have Mercy on whom he will have Mercy, ſo he may have Mercy at what Time he pleaſeth, and is not bound to give us p. 65an Account of his Matters. This is much like the Objection of the Atheiſt againſt the Being of God; That if there were ſuch an Infinite and Eternal Being, he would ſurely have made the World ſooner, and not have been without all Employment for ſo long a duration: Such another Objection is this againſt our Saviour, That if he had been the Son of God, he would have begun this great and merciful Work of the Redemption of Mankind ſooner, and not have delay'd it ſo long, and ſuffer'd Mankind to periſh for four Thouſand Years together.

But it ſeems in the one as well as the other, God took his own time, and he beſt knew what time was fitteſt. The Scripture tells us, That in the fulneſs of Time, God ſent his Son; when things were ripe for it, and all Things accompliſht that God thought requiſite in order to it. In judging of the Actions of our Earthly Governours, thoſe who are at a diſtance from their Councils, what Conjectures ſoever they may make of the Reaſons of them, will neverthe leſs, if they have that Reſpect for their Wiſdom which they ought, believe, that how ſtrange ſoever ſome of p. 66their Actions may ſeem, yet they were done upon good Reaſon, and that they themſelves, if they knew the Secrets of their Counſels, ſhould think ſo. Much more do we owe that Reverence to the infinite Wiſdom of God, to believe that the Counſels of his Will are grounded upon very good Reaſon, tho' we do not ſee many Times what it is.

2. It is not true that the World was wholly deſtitute of a Way and Means of Salvation before our Saviour's coming. Before the Law of Moſes was given, Men were capable of being received to the Mercy and Favour of God, upon their Obedience to the Law of Nature, and their ſincere Repentance for the Violation of it, by virtue of the Lamb that was ſlain from the Foundation of the World. Men were ſaved by Chriſt both before and under the Law, without any particular and expreſs Knowledge of him. There were Good Men in other Nations, as well as among the Jews; as Job, and his Friends alſo, ſeem to have been. In all Ages of the World, and in every Nation, they that feared God, and wrought Righteouſneſs were accepted of p. 67him. The Sacrifice of Chriſt, which is the Meritorious Cauſe of the Salvation of Mankind, looks back as well as forward; and God was reconcileable to Men, and their Sins were pardon'd, by Virtue of this great Propitiation that was to be made. In which Senſe perhaps it is, that Chriſt is ſaid to be the Lamb ſlain from the Foundation of the World. Heb. 9. 25, 26, the Apoſtle intimates to us, that if this Sacrifice which was offer'd in the laſt Ages of the World, had not been available in former Ages, Chriſt muſt have often ſuffer'd ſince the Foundation of the World: but now hath he appeared once in the Concluſion of the Ages, to put away Sin by the Sacrifice of himſelf.

3. He did appear at that Time, in which the World ſtood moſt in need of him; when the whole World, both Jews and Gentiles, were ſunk into the greateſt Degeneracy both in Opinion and Practice, and the Condition of Mankind ſeemed to be even deſperate and paſt Remedy. This was the needful time, when it was moſt ſeaſonable for this great Phyſician to come, and ſhow his Pity and Skill in our Recovery. God p. 68could have ſent his Son many Ages before: but he thought fit to try other ways firſt, and to reſerve this powerful Remedy to the laſt; laſt of all he ſent his Son.

4. The Time of our Saviour's Appearing was of all Ages of the World the fitteſt Seaſon for his Coming; Whether we conſider,

1. That the World was at that Time beſt prepared and diſpoſed for receiving the Chriſtian Religion: Or,

2. That this was the fitteſt Seaſon that ever had been, for the eaſie diffuſing and propagating of this Religion. I aſſign theſe Reaſons as tending to give Men ſome Satisfaction, why this great Bleſſing was delay'd ſo long; it being rather an Argument of Wiſdom and Goodneſs, than of the want of either, to defer Things to that time, in which they are moſt likely to have their effect. Not but that perhaps other and better Reaſons may be given. To be ſure God had very good Reaſons for this Diſpenſation, whether we can hit upon them or not. In the mean Time p. 69theſe ſeem not to be altogether inconſiderable.

1. That the World was at that time beſt prepared and diſpoſed for receiving the Chriſtian Religion. All the while our Saviour's Coming was delay'd, God's Providence was diſpoſing things for it, and training up Mankind for the entertaining of this great Bleſſing. The Jewiſh Religion was always very burdenſom, but much more ſo, towards the Expiration of the Jewiſh State, partly by the Intolerable Multitude of external Obſervances, which were daily multiplyed upon them, under Pretence of Traditions from their Fathers; and partly by reaſon of their Subjection to the Romans, which made the Exerciſe of their Religion in many Reſpects more difficult.

And the Heathen World was in a very good Meaſure prepared for Chriſtianity, by being civilized. About the time of our Saviour's coming into the World, Philoſophy and Learning had been ſo diffuſed by the Roman Conqueſts, as had brought a great part of the World from Barbariſm to Civility. Beſides p. 70that their Philoſophy had this Effect upon Men, to refine their Reaſon, and in a good Degree to detect the Follies of the Heathen Idolatry and Superſtition.

'Tis true indeed Learning and Philoſophy flouriſht a great while before in the Time of the Grecian Empire, and perhaps before that in ſome other Nations; and the Conqueſts of the Grecians were very ſpeedy and of vaſt Extent: But yet they were neither ſo Univerſal, nor ſo well ſettled; nor did they propagate their Philoſophy and Civility together with their Conqueſts, as the Romans did. So that there was no Age of the World, wherein Mankind were ſo generally prepared and diſpoſed for the receiving of the Goſpel, as that wherein our Saviour appeared.

2. This was likewiſe the fitteſt Seaſon for the eaſie diffuſing and propagating of the Chriſtian Religion. The Romans, together with their Conqueſts, did very much propagate their Language, which made the ways of Communication far more eaſie; And by the long and frequent Correſpondence of the ſeveral Parts p. 71of that Empire one with another, the ways of Travel and Paſſage from one Country to another were more ready and open. So that no Age can be inſtanc'd, in all Reſpects ſo convenient for the ſpeedy propagating of a new Religion, as that wherein our Saviour appear'd, viz. when the Roman Empire was at its height. And it was very agreeable to the Goodneſs and Wiſdom of the Divine Providence, that the braveſt and moſt virtuous People in the World (infinitely beyond either the Perſians or Grecians) ſhould be choſen by God, as one of the chiefeſt Means for the ſpreading of the beſt and moſt perfect Revelation that ever God made to the World.

Thirdly, It is objected, that we have not now ſufficient Evidence of the Truth of Chriſtianity, the main Arguments for it relying upon matters of Fact, of which, at this Diſtance, we have not, nor can be ſuppos'd to have, ſufficient Aſſurance. To this I anſwer,

1. That Men not only may have, but have an undoubted Aſſurance of matters of Fact, ancienter than theſe p. 72we are ſpeaking of; and the diſtance of them from our Times creates no manner of Scruple in the Minds of Men concerning them. That there was ſuch a Man as Alexander the Great, and that he conquer'd Darius and the Perſians; That Julius Caeſar invaded our Nation, and in ſome meaſure ſubdued it; and that he overcame Pompey in the Battel of Pharſalia; and innumerable other Things, which I might inſtance in, that were done before our Saviour's Time, are firmly believed without any manner of Doubt and Scruple by Mankind, notwithſtanding they were done ſo long ago. So that ancient matters of Fact are capable of clear Evidence, and we may have ſufficient Aſſurance of them. And where there is equal Evidence, if we do not give equal Belief, the fault is not in the Argument; but in the Paſſion or Prejudice of thoſe, to whom it is propoſed.

2. We have every whit as great Aſſurance, (nay greater, if it can, or needed to be) of the matters upon which the proof of Chriſtianity relies, as of thoſe which p. 73I have mentioned. The matters of Fact, upon which the Truth of Chriſtianity relies, are, that there was ſuch a Perſon as Jeſus Chriſt; that he wrought ſuch Miracles; that he was put to death at Jeruſalem under Pontius Pilate; that he roſe again from the dead, and was viſibly taken up into Heaven; that he beſtowed miraculous Gifts and Powers upon the Apoſtles, to make them competent Witneſſes of his Reſurrection, and of the Truth of that Doctrine which they publiſht in his Name; that accordingly they preached the Goſpel to the World, and in a ſhort ſpace, without any Human Advantages, did propagate it, and gain Entertainment for it, in moſt parts of the then known World.

Now theſe matters of Fact have the ſame Teſtimony of Hiſtories, wrote in thoſe Times, and conveyed down to us, by as general and uncontroled a Tradition, as the Conqueſts of Alexander, and Julius Caeſar. So that if we do not afford equal Belief to them, it is a ſign that we have ſome Prejudice or Intereſt againſt the one, more than againſt the other, though p. 74the Evidence for both be equal. Nay I go further, that the Evidence for theſe things which are the Foundation of Chriſtianity, is ſo much the greater, becauſe that which depended upon it, was of far greater Concernment to the World, and conſequently Mankind were more obliged to ſearch more narrowly into it.

For our Saviour's Life, and Death, and Reſurrection, we have the Teſtimony of a great number of Eyewitneſſes, who have wrote the Hiſtory of theſe things. And though they were truly extraordinary Perſons, and gave Teſtimony to themſelves by Miracles; yet at preſent I deſire no more, but that they be looked upon, as knowing and honeſt Relators of what they heard and ſaw; and that the ſame Credit be given to them, which we give to Livy, and Arian, and Q. Curtius, for plain Events, and matters of Fact.

But yet I muſt add withal, that beſides the Miracles which they wrought, they gave greater Teſtimony of their Integrity, than any p. 75Hiſtorian in the World ever did. For they willingly ſuffer'd the greateſt Perſecution and Torment, yea and Death it ſelf, in Confirmation of the Truth of what they deliver'd. And for the propagating of the Chriſtian Religion through ſo great a part of the World, it is evident by the Effect beyond all Denyal.

So that for the matters of Fact, upon which the Truth of Chriſtianity does depend, here is greater, and more advantagious Evidence of Hiſtory, than for any other Matter of equal Antiquity whatſoever.

3. As to the ſubſtance of theſe matters of Fact, we have the concurring Teſtimony of the greateſt Enemies of the Chriſtian Religion. That there were ſuch Perſons as our Saviour and his Apoſtles, that they preached ſuch a Doctrine, that they wrought ſuch Miracles; for this we have the Acknowledgment of the Jews, and the Teſtimony of the Heathen Hiſtorians, and particularly of Celſus, and Porphyry, and Julian, who were the particular and moſt learned Adverſaries of the Chriſtian Religion. So that as to p. 76the Matters of Fact, there is no Objection againſt them, whatever uſe we may make of them, or whatever Conſequences we may draw from them. And I preſume it agreed by all Objectors, that if theſe matters of Fact be true, they are a ſufficient Foundation of the Truth of our Religion, and we are very unequal to our Religion, if we make a doubt of theſe things, which the greateſt Enemies of Chriſtianity never had the Face to deny.

4. And beſides all this, to recompence the Diſadvantage which we have of thoſe who ſaw the Miracles of our Saviour and his Apoſtles, we have the Teſtimonium rei, the Evidence of the Effects of theſe things to confirm our Belief of them; and this is an Advantage, which the firſt Ages of Chriſtianity could not have. We ſee our Saviour's Predictions of the Succeſs of his Religion in the World, in the propagating and eſtabliſhing of it, fully accompliſht, notwithſtanding the fierce Oppoſition and Reſiſtance that was made againſt it by the greateſt Powers of the World. We ſee the Diſperſion of the Jews in all Nations, and the p. 77Miſery and Contempt which they every where ſuffer; and that now for above Sixteen Hundred Years, they have continued a diſtinct People, and a Spectacle of the Divine Juſtice and Severity, for rejecting and crucifying the Son of God, and for a laſting and ſtanding Teſtimony of the Truth of our Saviour's Prediction, and of the Chriſtian Religion.

So that though we live at this diſtance from the firſt riſe and beginning of Chriſtianity; yet we have the Relation of thoſe Things, which give Confirmation to it, conveyed down to us in as credible a manner, as any ancient matter of Fact ever was; and the Effects of things remaining to this day, do give Teſtimony to the Truth of it.

Fourthly, It is objected, that the terms of Chriſtianity ſeem very hard, and to lay too great Reſtraints upon Human Nature. It commands us to mortifie our Luſts, and ſubdue our Paſſions, and deny Ʋngodlineſs, and to live ſoberly, and righteouſly, and godly in this preſent World; to be holy in all manner of Converſation; to p. 78have reſpect to whatever things are honeſt, and true, and juſt, and virtuous, and of good report; and to deny our ſelves; and to part with the deareſt Enjoyments of this Life, yea and with Life it ſelf, for the ſake of Chriſt, and his Goſpel. Now theſe ſeem to be very hard Terms, to forego all the preſent Pleaſures and Enjoyments of this Life, in hopes of a future Happineſs which we are leſs aſſur'd of.

To this I anſwer,

1. That this is a greater Objection againſt Religion in general, than the Chriſtian Religion. For Natural Religion requires of us all the main Duties that Chriſtianity does, and gives us far leſs Aſſurance of the Reward of our Obedience. Natural Religion requires Piety, and Juſtice, and Charity, the due Government of our Appetites and Paſſions, as well as Chriſtianity does; but does not diſcover to us the Rewards of another World, by many Degrees ſo clearly, as our Lord and Saviour, who hath brought Life and Immortality to Light by the Goſpel, and by his Reſurrection from the Dead, and p. 79Aſcenſion into Heaven, hath given us full Aſſurance of another Life after this, and of a glorious Immortality. So that tho' we have not, nor can have the Evidence of Senſe, for a Future State, yet we have all the Rational Evidence for it, that can be wiſht or expected; and much more than Men have for thoſe Adventures of their Lives and Fortunes, which they frequently make in this World, and think themſelves reaſonable in ſo doing.

2. The Reſtraints which Chriſtianity lays upon Men, are in the judgment of Mankind ſo far from being an Objection againſt it, that they are highly to the Commendation of it. Nay it were the greateſt Objection that could be againſt our Religion, if it did ſet us at Liberty from thoſe Reſtraints. What can be more to the credit of any Religion, than to command Men to be juſt, and charitable, and peaceable? And what more to the Advantage of the Profeſſors of it? And on the contrary, what can reflect more upon any Religion, than to indulge and allow Men in any Vice contrary to theſe? p. 80It ſhews Men are glad to make any thing an Objection againſt Chriſtianity, when they lay hold of that, which, if it had been otherwiſe, they would have made ten times more Clamour againſt it for the contrary.

3. As for moſt of thoſe Reſtraints which Chriſtianity lays upon us, they are of that Nature, ſo much both for our Private and Publick Advantage, that ſetting aſide all Conſiderations of Religion, and of the Rewards and Puniſhments of another▪ Life, they are really good for us, and if God had not laid them upon us, we ought in Reaſon, in order to our Temporal Benefit and Advantage to have laid them upon our ſelves. If there were no Religion, I know Men would not have ſuch ſtrong and forcible Obligations to theſe Duties; but yet I ſay, though there were no Religion, it were good for Men, in order to Temporal Ends, to their Health, and Quiet, and Reputation, and Safety, and, in a word, to the private and publick Proſperity of Mankind, that Men ſhould be temperate, and chaſt, p. 81and juſt, and peaceable, and charitable, and kind, and obliging to one another, rather than the contrary. So that Religion does not create thoſe Reſtraints arbitrarily, but requires thoſe things of us, which our Reaſon and a Regard to our own Advantage, which the Neceſſity and Conveniency of the Things themſelves, without any Conſideration of Religion, would in moſt Caſes urge us to.

4. As to the caſe of Perſecution for Religion; beſides that it does not now happen ſo frequently, as it did in the beginning of Chriſtianity, nay very ſeldom in compariſon, if all things be conſider'd it cannot be thought unreaſonable; both becauſe Religion offers to us, in Conſideration of our preſent Sufferings, a Happineſs unſpeakably greater than that which we forego for the ſake of Religion; and becauſe when it happens, God does extraordinarily enable Men to go through it with Courage and Comfort, as we ſee in the Examples of the primitive Chriſtians; who in great Numbers of all Tempers and Ages, did voluntarily chuſe to give up themſelves p. 82to theſe Sufferings, when there was no neceſſity laid upon them, but fair terms of Retreat were offer'd to them by their Enemies. It is one thing, when a Man ſuffers by the Law, and cannot help it; and another thing when Men may avoid Suffering. In the former Caſe Men ſubmit to neceſſity, and bear it as well as they can; in the latter Caſe, if Men ſuffer, it is a Sign they firmly believe the Reward of it; and if they ſuffer chearfully, and with Joy, as moſt of the Martyrs did, it is a plain Evidence that God affords them extraordinary Support in their Sufferings; and then the Caſe is not very hard, when Religion puts them upon nothing, but what it gives them cauſe, and enables them, to rejoyce in the doing of it.

Fifthly, It is objected, that the Chriſtian Religion is apt to diſpirit Men, and to break the Courage and Vigour of their Minds, by the Precepts of Patience, and Humility, and Meekneſs, and of forgiving Injuries, and the like. This Objection hath made a great Noiſe in the World, and hath been urged by Men of p. 83great Reputation, and a deep inſight into the Tempers of Men, and the Affairs of the World. It is ſaid to be particularly inſiſted upon by Machiavel, and very likely it may; tho' I think that elſewhere he is pleaſed to ſpeak with Terms of Reſpect, not only of Religion in general, but likewiſe of the Chriſtian Religion; and (which ſeems very much to contradict the other,) he ſays in the firſt Book of his Diſcourſes upon Livy (Ch. 11.) That the greatneſs and Succeſs of Rome is chiefly to be aſcribed to their Piety and Religion, and that Rome was more indebted to Numa Pompilius, for ſettling Religion among them, than to Romulus the Founder of their State; and the Reaſon he gives is much to our preſent Purpoſe; For ſays he, without Religion there can be no Military Diſcipline, Religion being the Foundation of good Laws and good Diſcipline. And particularly he commends the Samnites, who betook themſelves to Religion, as their laſt and beſt Remedy to make Men couragious, nothing being more apt to raiſe Men's Spirits than Religion.

p. 84But howſoever this Objection be, I dare appeal both to Reaſon and Experience for the Confutation of it.

1. To Reaſon, and that as to theſe two things.

(1.) That the Chriſtian Religion is apt to plant in the Minds of Men Principles of the greateſt Reſolution and trueſt Courage. It teacheth Men upon the beſt and moſt rational Grounds to deſpiſe Dangers, yea and Death it ſelf, the greateſt and moſt formidable Evil in this World; and this Principle is likely to inſpire Men with the greateſt Courage; for what need he fear any thing in this World, who fears not Death, after which there is nothing in this World to be feared? And this the Chriſtian Religion does, by giving Men the aſſurance of another Life, and a Happineſs infinitely greater than any is to be enjoyed in this World. And in order to the ſecuring of this Happineſs, it teacheth Men to be holy, and juſt, and to exerciſe a good Conſcience both toward God and Man, which is the only way to free a Man from all inward and tormenting p. 85Fears of what may happen to him after Death. This makes the righteous Man to be (as Solomon ſays) bold as a Lion. Nothing renders a Man more undaunted as to Death, and the Conſequences of it, than the Peace of his own Mind; for a Man not to be conſcious to himſelf of having wilfully diſpleaſed him, who alone can make us happy or miſerable in the other World. So that a good Man, being ſecure of the Favour of God, may upon that Account reaſonably hope for a greater Happineſs after Death than other Men: Whereas a bad Man, if he be ſober, and have his Senſes awakned to a ſerious Conſideration of things, cannot but be afraid to die, and be extremely anxious and ſolicitous what will become of him in another World. And ſurely it would make the ſtouteſt Man breathing afraid to venture upon Death, when he ſees Hell beyond it. Poſſibly there may be ſome Monſters of Men, who may have ſo far ſuppreſt the Senſe of Religion, and ſtupified their Conſciences, as in a good Meaſure to have conquer'd the fears of p. 86Death, and of the Conſequences of it. But this happens but to a very few, as the Poet tells us in the Perſon of an Epicurean.

Felix qui potuit rerum cognoſcere cauſas, Atque metus omnes & inexorabile fatum Subjecit pedibus, ſtrepitum que Acherontis avari.

There are very few that attain to this Temper, and but at ſome times. So that if Vice and Wickedneſs do generally break the Firmneſs of Men's Spirits; it remains, that nothing but Religion can generally give Men Courage againſt Death. And this the Chriſtian Religion does eminently to thoſe who live according to it; our bleſſed Saviour having delivered us from the fear of Death, by conquering Death for us, and giving us Aſſurance of the glorious Rewards of another Life.

(2.) Meekneſs, and Patience, and Humility, and Modeſty, and ſuch Virtues of Chriſtianity, do not in Reaſon tend to diſpirit Men, and break their true Courage, but only p. 87to regulate it, and take away the Fierceneſs and Brutiſhneſs of it. This we ſee in Experience, that Men of the trueſt Courage, have many times leaſt of Pride and Inſolence, of Paſſion and Fierceneſs. Thoſe who are better bred, are commonly of more gentle and civil Diſpoſitions: But yet they do not therefore want true Courage, though they have not the Roughneſs and Foolhardineſs of Men of ruder Breeding. So in a true Chriſtian, Courage and Greatneſs of Mind is very conſiſtent with Meekneſs, and Patience, and Humility. Not that all good Men are very couragious; there is much of this in the Natural Tempers of Men, which Religion does not quite alter. But that which I am concerned to maintain is, that Chriſtianity is no hindrance to Mens Courage; and that caeteris paribus, ſuppoſing Men of equal Tempers, no Man hath ſo much Reaſon to be valiant, as he that hath a good Conſcience; I do not mean a bluſtering, and boiſterous, and raſh Courage; but a ſober, and calm, and fixt Valour.

p. 882. I appeal to Experience for the Truth of this. Did ever greater Courage and Contempt of Death appear in all Ages, and Sexes, and Conditions of Men, than in the primitive Martyrs? Were any of the Heathen Souldiers comparable to the Chriſtian Legion, for Reſolution and Courage, even the Heathens themſelves being Judges? The Religion of Mahomet ſeems to be contrived to inſpire Men with Fierceneſs and Deſperateneſs of Reſolution, and yet I do not find, but that generally where there hath been any equality for Number, the Chriſtians have been ſuperiour to them in Valour, and have given greater Inſtances of Reſolution and Courage, than the Turks have done. So that I wonder upon what Grounds this Objection hath been taken up againſt Chriſtianity, when there is nothing either in the Nature of this Religion, or from the Experience of the World, to give any tolerable Countenance to it. And ſurely the beſt way to know what Effect any Religion is likely to p. 89have upon the Minds of Men, is to conſider what Effects it hath had in the conſtant Experience of Mankind. There remains the other two Objections, which I mention'd, but I muſt reſerve them to another Opportunity.