Discourses Proving Jesus to be the Messiah, Sermon 3
SERMON III. The Prejudices againſt Jeſus and his Religion conſider'd.
MATTH. XI. 6.
And bleſſed is he, whoſoever ſhall not be offended in me.
FROM theſe Words I propoſed to conſider theſe Two Things.
I. The Prejudices and Objections which the World at firſt had, and many ſtill have againſt our Bleſſed Saviour and his Religion.
II. That it is a great Happineſs to eſcape the common Prejudices which Men are apt to entertain againſt Religion.
I have conſidered thoſe Objections which the Jews and Heathen Philoſophers made againſt our Saviour and his Religion: And,
II. Thoſe which at this Day are inſiſted upon by the ſecret and open Enemies of our Religion. And I mentioned ſeven, the two laſt of which I ſhall now ſpeak to.
Sixthly, It is objected, That there are many Diviſions and Factions among Chriſtians. This I confeſs is a great Reproach and Scandal to our Religion: but no ſufficient Argument againſt it. And,
1. To leſſen and abate the Force of this Objection, it is to be conſider'd, that a very great part of the Diviſions that are among thoſe that are call'd Chriſtians, are about things that do not concern the Eſſentials of Chriſtianity, and therefore they are no Argument that Chriſtianity is not true, becauſe they bring no Suſpicion of Doubt and Uncertainty upon the Fundamentals of Chriſtianity which all agree in, though they differ in other things. 'Tis true indeed they are very undecent, and contrary to the Nature and Precepts of the Chriſtian Religion, which above any Religion in the World, does ſtrictly require Love and Unity. They take off much from the Strength and Beauty of our Religion: but do by no means deſtroy the Truth of it.
2. How many and great ſoever they may be, yet they can with no Colour of Reaſon be imputed to the Chriſtian Religion, as giving any Cauſe and Encouragement to them, however by Accident it may be the Occaſion of them. For no Man doubts but that the beſt thing in the World may be perverted by bad Men, and made an Occaſion of a great deal of Miſchief in the World, and yet be very innocent of all that Miſchief. No Man can deny but that Chriſtianity does ſtrictly enjoyn Love, and Peace, and Unity among all the Members of that Profeſſion; and ſo far as Chriſtians are factious and unpeaceable, ſo far they are no Chriſtians. So that a Man may as well except againſt Philoſophy, becauſe of the Differences that were among the Philoſophers, and ſay there was no Truth among them, becauſe they were not all agreed in all Things; as call the Truth of Chriſtianity in queſtion, for the differences that are among Chriſtians. Nay a Man might every whit as well except againſt Laws and Government; becauſe, notwithſtanding them, there are frequent Seditions and Rebellions, infinite Suits and Controverſies occaſion'd even by the very Laws: But no Man was ever ſo unreaſonable as to think this a good Reaſon againſt Laws and Government.
3. The Diviſions of Chriſtians are ſo far from being an Argument againſt Chriſtianity, that on the contrary, they are an Argument that Men ſhould embrace Chriſtianity more heartily, and make more Conſcience of obeying the Precepts of it. And if they did this, the greateſt part of thoſe Contentions and uncharitable Animoſities which are among them would preſently ceaſe. If the Chriſtian Religion were truly entertained, and Men did ſeriouſly mind the Precepts of it, and give up themſelves to the Obedience of its Laws, Differences would not be eaſily commenced, nor ſo vehemently proſecuted, nor ſo pertinaciouſly continued in, as they are. Men would not, upon every ſlight Reaſon, and little doubt and Scruple, rend and tear the Body of Chriſt in pieces, and ſeparate themſelves from the Communion of the Church they live in, and in which they were baptized and received their Chriſtianity.
If Men ſeriouſly conſider'd, and truly underſtood what they do, when they divide the Church of Chriſt upon little Scruples and Pretences, they would hardly be able to think themſelves Chriſtians, whilſt they continued in theſe unchriſtian and uncharitable Practices.
If Men would but be, or do what Chriſtianity requires, there would be no occaſion for this Objection; and if Men will not, Chriſtian Religion is not to be blamed for it, but thoſe that act ſo contrary to the plain Precepts and Directions of it. I proceed to the,
Seventh and laſt Objection, The vicious and wicked Lives of a great part of the Profeſſors of Chriſtianity. This is a heavy Objection indeed, and ſuch an one, that tho' we may juſtly be aſhamed to own the Truth of it, yet can we not have the face to deny it. 'Tis ſo ſad a Truth, that it is enough to confound us, and to fill all our Faces with Shame and Bluſhing: But yet it is an Objection not ſo ſtrong againſt Chriſtianity, as it is ſhameful to Chriſtians. And notwithſtanding the utmoſt Force of it, we have no cauſe to be aſhamed of the Goſpel of Chriſt; but the Goſpel of Chriſt may juſtly be aſhamed of us. For whatever we be, The Goſpel of Chriſt is the power of God unto Salvation. The Natural Tendency of it is to reform and ſave Men, and the wrath of God is therein revealed againſt all Ʋngodlineſs and Ʋnrighteouſneſs of Men, however they may detain the Truths of God in Ʋnrighteouſneſs, and not ſuffer them to have their due and proper Influence upon their Hearts and Lives.
But that I may give a more clear and particular Anſwer to it, I deſire you to attend to theſe following Conſiderations.
1. It cannot be denyed, but that Chriſtianity hath had once very great and marvellous Effects upon the Hearts and Lives of Men. And for this, I appeal to the Lives and Manners of the Primitive Chriſtians, for which we have not only the Teſtimony of our own Books and Writers, but even of the Adverſaries of our Religion. What Reformation Chriſtianity at firſt wrought in the Manners of Men, we have clear and full Teſtimony, from what the Apoſtles wrote concerning the ſeveral Churches which they planted in ſeveral Parts of the World. What hearty Unity and Affection there was among Chriſtians, even to that Degree, as to make Men bring in their private Eſtates and Poſſeſſions for the common Support of their Brethren, we may read in the Hiſtory of the Acts of the Apoſtles. The City of Corinth, by the Account which Strabo gives of it, was a very vicious and luxurious place, as moſt in the World; and yet we ſee by St. Paul, what a ſtrange Reformation the Chriſtian Religion made in the Lives and Manners of many of them: 1 Cor. 6. 9, 10, 11. Be not deceived; neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, ſhall inherit the Kingdom of God. And ſuch were ſome of you: But ye are waſhed, but ye are ſanctified, but ye are juſtified, in the Name of the Lord Jeſus, and by the Spirit of our God. And ſurely it is no ſmall matter to reclaim Men from ſuch a profligate courſe of Life. The Apoſtle inſtanceth in Crimes and Vices of the firſt Rate, from which yet he tells us many were cleanſed and purified by the Name of the Lord Jeſus, and the Spirit of God; that is, by the Power and Efficacy of the Chriſtian Doctrine, together with the Co-operation of Gods Holy Spirit.
After the Apoſtles, the Ancient Fathers, in their Apologies for Chriſtianity, give us a large Account of the great Power and Efficacy of the Chriſtian Doctrine upon the Lives and Manners of Men. Tertullian tells the Roman Governours, that their Priſons were full of Malefactors, committed for ſeveral Crimes; but they were all Heathens. De veſtris ſemper aeſtuat carcer, Their Priſons were thronged with Criminals of their own Religion: But there were no Chriſtians to be found committed there for ſuch Crimes; Nemo illic Chriſtianus, niſi hoc tantùm, &c. There were no Chriſtians in their Priſons, but only upon account of their Religion. Or if there were any Malefactors that had been Chriſtians, they left their Religion when they fell into thoſe Enormities. And afterwards he adds, that if Chriſtians were irregular in their Lives, they were no longer accounted Chriſtians, but were baniſht from their Communion as unworthy of it. And they appealed to the Heathens, what a ſudden and ſtrange change Chriſtianity had made in ſeveral of the moſt lewd, and vicious, and debauched Perſons, and what a viſible Reformation there preſently appeared in the Lives of the worſt Men, after they had once entertained the Chriſtian Doctrine.
And theſe Teſtimonies are ſo much the ſtronger, becauſe they are Publick Appeals to our Adverſaries, which it is not likely, they who were ſo perſecuted and hated as the Chriſtians were, would have had the Confidence to have made, if they had not been notoriouſly true, even their Enemies themſelves being Judges.
And that they were ſo, we have the Confeſſion of the Heathen themſelves. I ſhall produce two remarkable Teſtimonies to this Purpoſe, and one of them from the Pen of one of the bittereſt Enemies that the Chriſtian Religion ever had.
Pliny, in his Epiſtle to Trajan the Emperour, gives him an Account, That having examined the Chriſtians, ſetting aſide the Superſtition of their way, he could find no Fault; and that this was the Sum of their Errour, that they were wont to meet before Day, and ſing a Hymn to Chriſt, and to bind themſelves by a Solemn Oath or Sacrament, not to any wicked Purpoſe; but not to ſteal, nor rob, nor commit Adultery, nor break their Faith, nor detain the Pledge. So that it ſeems the Sum of their Errour was, to oblige themſelves in the ſtricteſt manner againſt the greateſt Vices and Crimes. Which methinks is a great Teſtimony from an Enemy and a Judge, one who would have been ready to diſcover their Faults, and had Opportunity of enquiring into them.
My other Witneſs is Julian the Emperour and Apoſtate, who in one of his Epiſtles tells us, The Chriſtians did ſeverely puniſh Sedition and Impiety. And afterwards exhorting the Heathen Prieſts to all Offices of Humanity, and eſpecially Alms towards the Poor; he tells them, they ought to be more careful in this particular, and to mend this Fault; Becauſe (ſays he) the Galileans taking advantage of our Neglect in this kind, have very much ſtrengthned their Impiety (for ſo he calls their Religion) by being very intent upon theſe Offices, and exemplary in their Charity to the Poor, whereby they gained many over to them.
And in his 49th Epiſt. to Arſacius the High-Prieſt of Galatia, he recommends to him, among other Means for the Advancement of Paganiſm, the building of Hoſpitals, and great Liberality to the Poor, not only of their own Religion, but others. For, ſays he, it is a Shame that the impious Galileans ſhould not only maintain their own poor, but ours alſo; wherefore let us not ſuffer them to out-do us in this Virtue. Nothing but the force of Truth could have extorted ſo full an Acknowledgment of the great Humanity and Charity of the Chriſtians, from ſo bitter an Enemy of our Religion as Julian was. If he owned it, we may be ſure it was very great and exemplary.
So that you ſee that the Chriſtian Religion had a very great Power and Efficacy upon the Lives and Manners of Men, when it firſt appeared in the World. And the true Spirit and Genius of any Religion, the Force of any Inſtitution is beſt ſeen in the primitive Effects of it; before it be weakned and diſpirited by thoſe Corruptions, which in time are apt to inſinuate themſelves into the beſt things. For all Laws and Inſtitutions are commonly more vigorous, and have greater Effects at firſt, than afterwards; and the beſt things are apt in time to degenerate and to contract Soil and Ruſt. And it cannot in Reaſon be expected otherwiſe. So that though it be a thing to be bewailed, and by the greateſt Care and Diligence to be reſiſted, yet it is not ſo extremely to be wonder'd at, if Chriſtianity, in the ſpace of Sixteen Hundred Years, hath abated much of its firſt Strength and Vigour.
Eſpecially conſidering, that there were ſeveral Circumſtances, that gave Chriſtianity mighty Advantages at firſt, eſpecially the miraculous Powers which did accompany the firſt Publication of the Goſpel; which muſt needs be full of Conviction to thoſe who ſaw the wonderful Effects of it: The extraordinary Operation of the Spirit of God upon the Minds of Men, to diſpoſe them to the receiving of it: The perſecuted and ſuffering State that Chriſtians were generally in, which made thoſe who embraced the Profeſſion, to be generally ſerious and in good earneſt in it, and kept up a continual Heat and Zeal in the Minds of Men for that Religion which coſt them ſo dear, and for which they ſuffer'd ſo much: And the fury of their Enemies againſt it, did naturally inflame their Love and Kindneſs to one another; nothing being a greater Endearment among Men, than common Sufferings in a common Cauſe. So long as Chriſtians were not corrupted by Secular Intereſts; and by denying all for Chriſt, were free from Covetouſneſs and Ambition, the great roots of all Evil, The Church of Chriſt, though ſhe was black, yet ſhe was comely, and terrible, as an Army with Banners; She was all this while in an excellent Poſture to reſiſt the Temptations, and fight againſt the Vices and Corruptions of the World: But after the World broke in upon the Church, and Chriſtianity was countenanced by the Powers of the World, and water'd with Secular Preferments and Encouragements, no wonder if the Tares began to grow up with the Wheat; Then Iniquity began to abound, and the Love of many to grow cold. When the Sun of Proſperity began to ſhine upon the Chriſtian Profeſſion, then no wonder if the Vermin bred and ſwarmed every where. When it grew creditable and advantagious for Men to be Chriſtians, this muſt in all Reaſon make a World of Hypocrites, and counterfeit Profeſſors.
Theſe things, I reckon, muſt in Reaſon make a mighty Difference between the firſt Ages of Chriſtianity, and thoſe which have follow'd ſince; and no wonder, if the real Fruits and Effects of Religion in theſe ſeveral States of Chriſtianity be very unequal. For Proſperity and Adverſity made a wide difference in this Matter. The Perſecution of any Religion naturally makes the Profeſſors of it real; and the Proſperity of it does as naturally allure and draw in Hypocrites. Beſides that even the beſt of Men are more corrupted by Proſperity, than Affliction.
But though Chriſtians were beſt under Perſecution, yet God did not think fit always to continue them in that State, becauſe he would not tempt them, and tire them out with perpetual Sufferings; and after he had given the World a ſufficient Experiment of the Power and Efficacy of the Chriſtian Religion, in maintaining and propagating it ſelf in deſpite of all the Violence and Oppoſition of the World, ſufficient for ever to give Reputation to it; he then thought good to leave it to be kept up by more Human Ways, and ſuch as offer leſs violence to the Nature of a Man. Being once eſtabliſht and ſettled in the World, and upon equal Terms of Advantage with other Religions, God left it to be ſupported by more ordinary Means; by pious Education, and diligent Inſtruction, and good Laws and Government, without Miracles, and without Perſecution, and without thoſe extraordinary and overpowring Communications of his Grace and Spirit which he afforded to the firſt Ages of Chriſtianity.
I have inſiſted the longer upon this, that Men may ſee what Effects Chriſtianity hath had upon the Lives of Men, by which we may ſee the proper Nature and Efficacy of it; and withal may not wonder ſo much that it hath not the ſame Effects now. Though it be matter of great Shame to us, that they are ſo vaſtly diſproportionable to what they were at firſt.
2. Tho' the Diſproportion be very great between the Effects of Chriſtianity at firſt, and what it hath now upon the Lives of Men; yet we ought not to deny, but it hath ſtill ſome good Effects upon Mankind; and it is our great Shame and Fault that it hath no better. If we will ſpeak juſtly of things, as to the general civility of Life and Manners, Freedom from Tyranny, and Barbarouſneſs, and Cruelty, and ſome other enormous Vices, yea and as to the exemplary Piety and Virtue of great Numbers of particular Perſons of ſeveral Nations, there is no Compariſon between the general State of Chriſtendom, and the Pagan and Mahometan parts of the World. Next to Chriſtianity, and the Law of Moſes, (which was confined to one Nation) Philoſophy was the moſt likely Inſtrument to reform Mankind that hath been in the World; and it had very conſiderable Effects upon ſome particular Perſons, both as to the rectifying of their Opinions, and the reforming of their Lives: But upon the generality of Mankind it did very little in either of theſe Reſpects, eſpecially as to the rectifying of the abſurd and impious Opinions of the People concerning God, and their ſuperſtitious Worſhip of the Deity. Whereas the Chriſtian Religion did univerſally, where-ever it came, ſet Men free from thoſe groſs Impieties and Superſtitions, and taught Men to worſhip the only true God in a right Manner.
Tho' we muſt confeſs, to the Eternal Reproach of the Chriſtian Religion, that the Weſtern Church hath degenerated ſo far, that it ſeems to be in a great Meaſure relapſt into the Ignorance and Superſtition of Paganiſm; out of which Degeneracy, that God hath reſcued us, as we have infinite Cauſe to adore his Goodneſs, ſo we have all the reaſon in the World to dread and deteſt a Return into this ſpiritual Egypt, this Houſe of Darkneſs and Bondage, and the bringing of our Necks again under that Yoke, which neither we nor our Fathers were able to bear.
So that you ſee that there are ſtill very conſiderable Effects of the Chriſtian Religion in the World, yea and I doubt not but in thoſe places where it is moſt corrupted and degenerated; becauſe they ſtill retain the eſſential Doctrines of Chriſtianity, which have not quite loſt their Force, notwithſtanding the many Errours and Corruptions that are mixt with them. And as God knows, and every Man ſees it, that the generality of Chriſtians are very bad, notwithſtanding all the Influence of that excellent Religion which they profeſs; yet I think it is very evident, Men would be much worſe without it. For though very many who have entertained the Principles of Chriſtianity are very wicked in their Lives; yet many are otherwiſe: And thoſe that are bad have this Advantage by their Religion, that it is in its Nature apt to reduce and recover Men from a wicked Courſe, and ſometimes does: whereas the caſe of thoſe Perſons would have been deſperate, were it not for thoſe Principles of Religion which were implanted in them by Chriſtian Education, and though they were long ſuppreſt, yet did at laſt awaken them to a Conſideration of their Condition, and proved the happy Means of their Recovery.
3. I will not deny but there are ſome Perſons as bad, nay perhaps worſe, that have been bred up in the Chriſtian Religion, than are commonly to be found in the Darkneſs of Paganiſm; for the Corruption of the beſt Things is the worſt, and thoſe who have reſiſted ſo great a Light as that of the Goſpel is, are like to prove the moſt deſperately wicked of all other. There is nothing that Men make worſe uſe of, than of Light and Liberty, two of the beſt and moſt pleaſant Things in the World. Knowledge is many times abuſed to the worſt Purpoſe, and Liberty into Licentiouſneſs and Sedition: and yet no Man for all that thinks Ignorance deſirable, or would wiſh a perpetual Night and Darkneſs to the World; and conclude from the Inconveniencies of abuſed Liberty, that the beſt State of things would be, that the generality of Mankind ſhould be all Slaves to a few, and be perpetually chained to the Oar, or condemned to the Mines.
There are many times as bad Conſequences of good things, as of bad: but yet there is a great difference between good and bad for all that. As Knowledge and Liberty, ſo likewiſe the Chriſtian Religion is a great Happineſs to the World in general, though ſome are ſo unhappy as to be the worſe for it; not becauſe Religion is bad, but becauſe they are ſo.
4. If Religion be a matter of Mens free Choice, it is not to be expected that it ſhould neceſſarily and conſtantly have its Effect upon Men; for it works upon us, not by way of Force or natural Neceſſity, but of Moral Perſwaſion. If Religion, and the Grace of God which goes along with it, did force Men to be good and virtuous, and no Man could be ſo unleſs he were thus violently forc'd, then it would be no Virtue in any Man to be good, nor any Crime and Fault to be otherwiſe. For then the Reaſon why ſome Men were good, would be becauſe they could not help it; and others bad, becauſe the Grace of God did not make them ſo whether they would or not.
But Religion does not thus work upon Men. It directs Men to their Duty by the ſhorteſt and plaineſt Precepts of a good Life; it perſwades Men to the Obedience of theſe Precepts, by the Promiſes of Eternal Happineſs, and the Threatnings of Eternal Miſery in caſe of obſtinate Diſobedience; it offers us the Aſſiſtance of Gods Holy Spirit, to help our Weakneſs, and enable us to that, for which we are not ſufficient of our ſelves: But there is nothing of Violence or Neceſſity in all this. After all, Men may diſobey theſe Precepts, and not be perſwaded by theſe Arguments, may not make uſe of this Grace which God offers, may quench and reſiſt the Holy Ghoſt, and reject the Counſel of God againſt themſelves. And the Caſe being thus, it is no wonder, if the Temptations of this preſent World prevail upon the vicious Inclinations of Men againſt their Duty, and their true Intereſt; and conſequently if the Motiyes and Arguments of the Chriſtiane Religion have not a conſtant and certain Effect upon a great part of Mankind. Not but that Chriſtianity is apt to bring Men to Goodneſs; but ſome are ſo obſtinately bad, as not to be wrought upon by the moſt powerful Conſiderations it can offer to them.
5. It cannot be denyed, but that Chriſtianity is as well framed to make Men good, as any Religion can be imagined to be; and therefore where-ever the Fault be, it cannot be in the Chriſtian Religion, that we are not good. So that the bad Lives of Chriſtians are no ſufficient Objection either againſt the Truth or Goodneſs of the Chriſtian Doctrine. Beſides the Confirmation that was given to it by Miracles, the Excellency of the Doctrine, and its proper Tendency to make Men holy and virtuous, are a plain Evidence of its Divine and Heavenly Original. And ſurely the Goodneſs of any Religion conſiſts in the ſufficiency of its Precepts, to direct Men to their Duty; in the force of its Arguments to perſwade Men to it; and the ſuitableneſs of its Aids and Helps to enable us to the Diſcharge and Performance of it. And all theſe Advantages the Chriſtian Religion hath above any Religion or Inſtitution that ever was in the World. The reaſonable and plain Rules of a good Life are no where ſo perfectly collected, as in the Diſcourſes of our Bleſſed Saviour and his Apoſtles. No Religion ever gave Men ſo full Aſſurance of the mighty Rewards and Puniſhments of another World; nor ſuch gracious Promiſes of Divine Aſſiſtance, and ſuch Evidence of it, eſpecially in the Piety, and Virtue, and Patience, and Self-denyal of the Primitive Chriſtians, as the Doctrine of God our Saviour hath done, which teacheth Men to deny Ʋngodlineſs and worldly Luſts, and to live ſoberly, and righteouſly, and godly in this preſent World, in contemplation of the bleſſed hope and the glorious appearance of the great God, and our Saviour Jeſus Chriſt, who gave himſelf for us, that he might redeem us from all Iniquity, and purifie to hiwſelf a peculiar People zealous of good Works.
6. and laſtly, After all that hath or can be ſaid, it muſt be acknowledged, and ought ſadly to be lamented by us, that the wicked Lives of Chriſtians are a marvellous Scandal and Reproach to our Holy Religion, and a great Obſtacle to the ſpreading of it in the World, and a real Objection againſt it to prejudiced Perſons, with whom it doth juſtly bring into doubt the Goodneſs and Efficacy of the Inſtitution it ſelf, to ſee how little Effect it hath upon the Hearts and Lives of Men. It is hard for a Man to maintain the Reputation of an excellent Maſter in any kind, when all the World ſees, that moſt of his Scholars prove Dunces. Whatever Commendation may be given to any Art or Science, Men will queſtion the Truth and Reality of it, when they ſee the greateſt part of thoſe who profeſs it, not able to do any thing anſwerable to it. The Chriſtian Religion pretends to be an Art of ſerving God more decently and devoutly, and of living better than other Men: but if it be ſo, why do not the Profeſſors of this excellent Religion ſhew the Force and Virtue of it in their Lives? And though I have ſufficiently ſhewn, that this is not enough to overthrow the Truth, and diſparage the Excellency of the Chriſtian Doctrine; yet it will certainly go a great way with prejudiced Perſons, and it cannot be expected otherwiſe.
So that we have infinite Reaſon to be aſhamed, that there is ſo plain a contrariety between the Laws of Chriſtianity, and the Lives of the greateſt part of Chriſtians; ſo notorious and palpable a difference between the Religion that is in the Bible, and that which is to be ſeen and read in the Converſations of Men.
Who that looks upon the Manners of the preſent Age, could believe, if he did not know it, that the holy and pure Doctrine of the Chriſtian Religion, had ever been ſo much as heard, much leſs pretended to be entertained and believed among us? Nay among thoſe who ſeem to make a more ſerious Profeſſion of Religion, when we conſider how ſtrangely they allow themſelves in Malice and Envy, in Paſſion, and Anger, and Uncharitable Cenſures, and evil Speaking, in fierce Contentions and Animoſities; who would believe that the great Inſtrument of theſe Mens Religion, I mean the Holy Bible, by which they profeſs to regulate and govern their Lives, were full of plain and ſtrict Precepts of Love and Kindneſs, of Charity and Peace, and did a hundred times with all imaginable Severity, and under pain of forfeiting the Kingdom of God, forbid Malice and Envy, and Revenge, and evil ſpeaking, and raſh and uncharitable Cenſures, and tell us ſo plainly that the Chriſtian Religion obligeth Men to put off all theſe; and that if any Man ſeem to be religious, and bridleth not his Tongue, that Man's Religion is vain? Do Men read and hear theſe Things every day, and profeſs to believe them to be the Truths of God, and yet live as if they were verily perſwaded they were falſe? What can we conclude from hence, but either that this is not Chriſtianity, or the greateſt part of us are no Chriſtians?
So that if one of the Apoſtles or Primitive Chriſtians ſhould riſe from the Dead, and converſe among us, how would he wonder to ſee the Face and Complexion of Chriſtianity alter'd from what it was in their Days; and were it not for the Name and Title which we bear, would ſooner gueſs us to be any thing than Chriſtians.
So that upon the whole Matter, there is no Way to quit our ſelves of this Objection, and to waſh away the Reproach of it, but to mend and reform our Lives. 'Till this be done, it is unavoidable, but the vicious Manners of Men will affect our Religion with Obloquy and Reproach, and derive an ill Conceit and Opinion of it into the Minds of Men. And I cannot ſee how Chriſtianity can ever gain much ground in the World, 'till it be better adorned and recommended by the Profeſſors of it. Nay we have juſt cauſe to fear, that if God do not raiſe up ſome great and eminent Inſtruments to awaken the World out of this ſtupid Lethargy, that Chriſtianity will every Day decline, and the World will in a ſhort Space be overrun with Atheiſm and Infidelity. For Vice, and Superſtition, and Enthuſiaſm, which are the reigning Diſeaſes of Chriſtendom, when they have run their Courſe, and ſiniſht their Circle, do all naturally end, and meet in Atheiſm. And then it will be time for the great Judge of the World to appear, and effectually to convince Men of that, which they would not be perſwaded to believe by any other Means. And of this our Saviour hath given us a terrible and fearful Intimation, in that Queſtion of his; When the Son of Man comes, ſhall he find Faith upon Earth? Our Saviour hath not poſitively affirmed it, and God grant that we may not make it, and find it true.
And thus I have, by God's Aſſiſtance, given the beſt Satisfaction I could, to the moſt material Exceptions I have met with againſt our bleſſed Saviour and his Religion. The
II. Thing remains briefly to be ſpoken to, viz. How happy a Thing it is to eſcape the common Prejudices which Men are apt to entertain againſt Religion, Bleſſed is he, whoſoever ſhall not be offended in me. And this will appear if we conſider theſe Three or Four Things.
Firſt, That Prejudice does many times ſway and biaſs Men againſt the plaineſt and cleareſt Truths. We ſee in daily Experience, what a falſe Byaſs Prejudice puts upon Mens Underſtandings. Men that are educated in the groſſeſt Errors and Superſtitions, how hard it is to convince them that they are in a wrong Way! and with what Difficulty are they perſwaded of their Miſtake! Nay they have hardly the Patience to be told they are in an Error, much leſs to conſider what may be offer'd againſt it. How do the Paſſions and Luſts of Men blind them and lead them aſide from the Truth, and encline them to that ſide of the Queſtion, which is moſt favourable to their Luſts and Intereſts? How partially do Men lean to that part which makes moſt for their Advantage, though all the Reaſon in the World lye on the other ſide?
Now Ignorance and Miſtake are a great Slavery of the Underſtanding, if there were no worſe Conſequences of our Errors: and therefore our Saviour ſays excellently, that the Truth makes Men free; Ye ſhall know the Truth, and the Truth ſhall make you free.
Secondly, Prejudice does not only by aſs Men againſt the plaineſt Truths, but in Matters of greateſt Concernment, in things that concern the Honour of God, and the Good of others, and our own Welfare and Happineſs. Prejudices againſt Religion occaſion Miſtakes of the higheſt Nature, and may lead Men to Superſtition and Idolatry, and to all manner of Impiety, nay many times to Atheiſm and Infidelity. The Prejudices againſt the Doctrine of our Saviour are of another Concernment, than the Prejudices which Men have againſt the Writers of Natural Philoſophy or Eloquence, or any other Human Art or Science. If a Man's Prejudice make him err in theſe Matters, the Thing is of no great Moment: but the buſineſs of Religion is a matter of the greateſt and weightieſt Concernment to Mankind.
Thirdly, The Conſequence of Mens Prejudices in theſe things prove many times fatal and deſtructive to them. Men may upon unreaſonable Prejudices reject the Counſel of God againſt themſelves; as it is ſaid of the Chief Prieſts and Phariſees among the Jews. Men may oppoſe the Truth ſo obſtinately and perverſly, as to be Fighters againſt God, and to bring certain Ruin and ſwift Deſtruction upon themſelves, both in this World, and the other; as the Jews did, who by oppoſing the Doctrine of the Goſpel, and perſecuting our Saviour and his Diſciples, fill'd up the meaſure of their Sins, 'till Wrath came upon them to the uttermoſt. It is eaſie to entertain Prejudices againſt Religion, and by conſidering only the wrong ſide of things, to fortifie our Prejudices to ſuch a Degree, and entrench our ſelves ſo ſtrongly in our Errors, that the plaineſt and moſt convincing Truths ſhall not be able to have any Acceſs to us, or make any Impreſſion upon us: but all this while we do in truth undermine our own Happineſs, and are ſecretly working our own Ruin; and while we think we are oppoſing an Enemy, we are deſtroying our ſelves; for who hath harden'd himſelf againſt God and his Truth, and proſpered? The Principles of Religion are a firm and immoveable Rock, againſt which the more violently we daſh our ſelves, the more miſerably we ſhall be ſplit and ſhatter'd. Our Bleſſed Saviour and his Religion, have been to many, and are to this day a Stone of ſtumbling, and a Rock of Offence; but he himſelf hath told us what ſhall be the Fate of thoſe who are offended at him; Whoſoever ſhall fall on this Stone, ſhall be broken; but upon whomſoever it ſhall fall, it ſhall grind him to Powder. And therefore well might he ſay here in the Text, bleſſed is he whoſoever ſhall not be offended in me.
Fourthly, There are but few in compariſon, who have the Happineſs to eſcape and overcome the common Prejudices which Men are apt to entertain againſt Religion. Thus to be ſure it was when Chriſtianity firſt appeared in the World: And tho' among us the great Prejudice of Education be removed; yet there are ſtill many, who upon one Account or other, are prejudiced againſt Religion, at leaſt ſo far, as not to yield to the Power of it in their Lives. Few Men are ſo impartial in conſidering things, as not to be ſwayed by the Intereſt of their Luſts and Paſſions, as to keep the Ballance of their Judgments even, and to ſuffer nothing but Truth and Reaſon to weigh with them. We generally pretend to be Pilgrims and Strangers in the World, and to be all travelling towards Heaven: but few of us have the Indifferency of Travellers; who are not concern'd to find out the faireſt and the eaſieſt Way, but to know which is the right Way, and to go in it. Thus it ſhould be with us, our End ſhould always be in our Eye, and we ſhould chuſe our way only with Reſpect to that; not conſidering our Inclination ſo much as our Deſign; nor chuſing thoſe Principles for the Government of our Lives, which are moſt agreeable to our preſent Deſires, but thoſe which will moſt certainly bring us to Happineſs at the laſt; and that I am ſure the Principles of the Chriſtian Religion, firmly believed and practiſed by us, will do.
Let us then be perſwaded by all that hath been ſaid upon this Argument, to a firm Belief of the Chriſtian Doctrine. I hope you are in ſome Meaſure ſatisfied, that the Objections againſt it are not ſuch, as ought much to move a wiſe and conſiderate Man. If we believe that God hath taken ſo much care of Mankind, as to make any certain Revelation of his Will to them, and of the way to Eternal Happineſs; let us next conſider, whether any Religion in the World can come in Competition with the Chriſtian, and with half that Reaſon pretend to be from God, that Chriſtianity is able to produce for it ſelf, whether we conſider the Things to be believed, or the Duties to be practiſed, or the Motives and Arguments to the Practice of thoſe Duties, or the Divine Confirmation that is given to the whole. And if we be thus perſwaded concerning it, let us reſolve to live up to the Laws and Rules of this Holy Religion. Our belief of it ſignifies nothing, without the Fruits and Effects of a Good Life. And if this were once reſolved upon, the Difficulty of believing would ceaſe; for the true Reaſon why Men are unwilling to believe the Truths of the Goſpel, is becauſe they are loth to put them in Practice. Every one that doth Evil, hateth the Light. The true Ground of moſt Mens Prejudice againſt the Chriſtian Doctrine, is becauſe they have no mind to obey it; and when all is done, the great Objection that lies at the bottom of Mens Minds againſt it, is, that it is an Enemy to their Luſts, and they cannot profeſs to believe it without condemning themſelves, for not complying with it in their Lives and Practice.