and of seducing and Apostate Spirits without any sufficient Means afforded them to undeceive and rescue themselves Can we suppose that God of Infinite Majesty and Power and who is a Jealous God and will not give his Honour to another should suffer the World to be guilty of Idolatry to make themselves Gods of Wood and Stone Nay to offer their Sons and their Daughters unto Devils and to commit all manner of Wickedness in the Worship of their False Gods and make Murther and Adultery and the worst of Vices not only their Practice but their Religion Can we imagine that the True God would behold all this for so many Ages among so many People and yet not concern himself to put a stop to so much Wickedness and to vindicate his own Honour and restore the Sense and Practice of Vertue upon Earth I shall in due place prove at large That Mankind have in all Ages had the greatest necessity for a Revelation to direct and reform them and That the Philosophers themselves taught abominably wicked Doctrines who yet were the best Teachers and Instructors of the Heathen World And we have no true Notion of God if we do not believe him to be a God of Infinite Power and Knowledge and Holiness and Mercy and Truth and yet we may as well believe there is no God at all as imagine that the God of Infinite Knowledge should take no notice of what is done here below that Infinite Power should suffer it self to be affronted and despised without requiring any Satisfaction that Infinite Holiness should behold the whole World lie in Wickedness and find out no way to remedy it and that Superstition and Idolatry and all the Tyranny of Sin and Satan for so long a time should enslave and torment the Bodies and Souls of Men and there should be no Compassion in Infinite Mercy nor any Care over an erroneous and deluded World in the God of Truth Would a wise and good Father see his Children run on in all manner of Folly and Extravagancy and take no care to reclaim them nor give them any Advice but leave them wholly to themselves to pursue their own Ruine And if this be unworthy to suppose of Natural Parents how much more unreasonable is it to imagine this of God himself whom we cannot but represent to our selves with all the Compassions of the tenderest Father or Mother without the Weakness and Infirmities that accompany them in Humane Parents How unreasonable is it to entertain such a Thought of Almighty God infinite in Goodness and Mercy as to suspect that he would suffer Mankind to make themselves as miserable as they can both in this World and the next without putting a Stop to so fatal a Course of Sin and Misery or interposing any thing for their Direction to shew them the Way to escape Destruction and to obtain Happiness The Fall of our First Parents is known to us only by Revelation and therefore is not to be taken into Consideration when we argue upon the meer Principles of Reason But I consider Mankind as we find it in Fact setting aside the Advantages of Revelation Wicked and abandoned to Wickedness in the Snares of the Devil taken captive by him at his will unable to work out their own Salvation lost and undone without Power or Strength without any Help or Remedy And in this State of the World however it came to pass is there no Reason to believe that infinite Goodness should take some Course and not disregard all Mankind lying in this Condition The great Argument of the Scoffers of the last Days St. Peter tells us would be this That all things go on in their constant Course and that God doth not meddle or concern himself with them Where is the Promise of his Coming For since the Fathers fell asleep all things continue as they were from the Creation 2 Pet. iii. 4. And if no Promise had ever been made they would have had some Reason in their Arguing For that which rendred the Heathen without Excuse was That they did not make use of the Natural Knowledge that they had of God to lead them to the Knowledge of his Revealed Will which they had frequent Opportunity of becoming acquainted withal and had many Memorials of it amongst them in every Nation but they did not like to retain God in their Knowledge And this is the Force of St. Paul's Argument Act. xvii Rom. i. unless this latter Chapter were to be understood as Dr. Hammond interprets it of the Gnostick Hereticks That the Gentiles ought not to pervert and stifle those Natural Notions which God had implanted in their Minds but from the Law of Nature to proceed to find out the Written Law and for this Reason the Bounds of the Habitation of other Nations were determin'd and appointed by God according to the Number of the Children of Israel that they might seek the Lord and might be able to find and discover the True Religion and Way of Worship among that People to whom he had reveal'd himself Deut. xxxii 8. Act. xvii 26 27. They might have been less vicious than they were without the Knowledge of a Revelation and therein they were inexcusable that though they could not free themselves from the Power of Sin yet they might not have given themselves so wholly up to it as to become excluded from the Grace and Salvation to be obtained by the Revealed Will of God And when God has revealed himself all who will not use the Means and by a due Improvement of their Reason endeavour from Natural Religion to arrive at Revealed become inexcusable for their Negligence and Contempt of God and the Abuse of those Talents and Endowments which God has bestowed upon them For when God has once given Men warning and directed them in the way of Salvation and they will not regard it they must be wilfully ignorant if they will not consider that one day is with the Lord as a thousand years and a thousand years as one day and it is Argument of his Patience and Long-suffering that he doth not bring speedy Vengeance upon a disobedient and rebellious World The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us ward not willing that any should perish but that all should come to repentance But the day of the Lord will come as a thief in the night Now this is very well consistent and exceedingly agreeable with all the Divine Perfections that he should give Men Warning of the Evil and Danger of Sin and afterwards leave them to their own Choice whether they will be Righteous and Happy or Wicked and Miserable and then that he should not take the first Opportunity to punish them nor lay hold of any Advantage against them but give them time for second Thoughts and space for Consideration and Repentance but if they abuse so much Patience and Loving-kindness that he should at last come
demure Pretenders to Humane Reason and Moral Vertue and the Enemies of Revealed Religion We are fallen into an Age in which there are a sort of Men who have shewn so great a forwardness to be no longer Christians that they have catch'd at all the little Cavils and Pretences against Religion and indeed if it were not more out of charity to their own Souls than for any credit Religion can have of them it were great pity but they should have their Wish for they both think and live so ill that it is an argument for the goodness of any Cause that they are against it It was urged as a confirmation of the Christian Riligion by Tertullian that it was haved and persecuted by Nero the worst of Men And I am confident it would be but small Reputation to it in any Age if such Men should be found of it They speak evil of the things they understand not and are wont to talk with as much confidence against any point of Religion as if they had all the Learning in the World in their keeping when commonly they know little or nothing of what has been said for that against which they dispute They seem to imagine that there is nothing in the World besides Religion that has any difficulty in it but this shews how little they have considered the Nature of Things in which multitudes of Objections and Difficulties meet an observing Man in every Thought And after all Religion has but one fault as they account it which they have been able to discover in it and that is that it is too good and vertuous for them for when they have said all they can this is their great quarrel against it and as it has been truly observed no charity less than that of the Religion which they despise would have much care or consideration for them Thus have some Men dishonoured Religion by their Lives some by an affectation of Novelty some by invalidating the Authority of Books relating true Miracles and Prophecies and others by forging false ones some again by their too eager and imprudent Disputes and Contentions about Religion whilst from hence others have taken the liberty to ridicule it and to dispute against it but so as to expose themselves whilst they would expose Religion And thus has the clearest and most necessary Truth been obscured and despised whilst it has been betrayed by the vanity and quarrels of its Friends to the scorn and weakness of its Enemies However in all their opposition and contradiction to Revealed Religion I find it asserted by these Men that Atheism is so absurd a thing that they question whether there ever were or can be an Atheist in the World I have therefore here proved from the Attributes of God and the Grounds of Natural Religion that the Christian Religion must be of Divine Revelation and that this Religion is as certainly true as it is that God Himself exists which is the plainest Truth and the most universally acknowledged of any thing whatsoever And because there is nothing so true or certain but something may be alledged against it I shall besides discourse upon such Heads as have been most excepted against In which I shall endeavour to prove the Truth in such a manner as to vindicate it against all Cavils though I shall not take notice of particular Objections which is both a needless and indeed an endless labour for there is no end of Cavils but if the Truth be well and fully explained any Objection may receive a sufficient Answer from the consideration of the Doctrine against which it is urged by applying it to particular Difficulties as one Right Line is enough to demonstrate all the variations from it to be Crooked It is very easie to cavil and find fault with any thing and to start Objections and ask Questions is even to a Proverb esteemed the worst sign that can be of a great Wit or a sound Judgment Men are unwilling to believe any thing to be true which contradicts their Vices and the weakest Arguments with strong Inclinations to a Cause will prove or disprove whatever they have a mind it should But let Men first practise the Vertues the Moral Vertues which our Religion enjoins and then let them disprove it if they can nay let them disprove it now if they can for it stands in no need of their favour but for their own sakes let them have a care of mistaking Vices for Arguments and every profane Jest for a Demonstration I wish they would consider whether the Concern they have to set up Natural against Revealed Religion proceed not from hence that by Natural Religion they mean no more than just what they please themselves or what they judge convenient in every case or occasion whereas Revealed Religion is a fix'd and determined thing and prescribes certain Rules and Laws for the Government of our Lives The plain truth of the matter is that they are for a Religion of their own contrivance which they may alter as they see sit but not for one of Divine Revelation which will admit of no change but must always continue the same whatever they can do Vnless that were the case there would be little occasion to trouble them with Books of this kind for the Arguments brought against the Christian Religion are indeed so weak and insignificant that they rather make for it and it might well be said as M. Paschal relates by one of this sort of Men to his Companions If you continue to dispute at this rate you will certainly make me a Christian I shall venture at least to say of this Treatise in the like manner as he doth of his That if these Men would be pleased to spend but a little of that time which is so often worse employed in the perusal of what is here offered I hope that something they may meet withal which may satisfie their Doubts and convince them of their Errors But though they should despise whatever can be said to them yet there are others besides the profess'd Adversaries of Revealed Religion to whom a Treatise of this nature may be serviceable The truth is notwistanding the great Plainness of the Christian Religion I cannot but think that Ignorance is one chief cause why it is so little valued and esteemed and its Doctrines so little obeyed A great part of Christians content themselves with a very slight and imperfect Knowledge of the Religion they profess and are able to give but very little Reason for that which is the most Reasonable thing in the World but they profess it rather as the Religion of their Country than of their own choice and because they find it contradicts their sensual Desires they are willing to believe as little of it as may be and when they hear others cavil and trifle with it partly out of Ignorance and partly from Inclination they take every idle Objection if it be but bold enough for an unanswerable
worought to confirm any sound and useful Doctrine The Confession of the False Gods when they were adjur'd by Christians p. 401. CHAP. IV. The Defect in point of Doctrine in the Heathen Religions The Theology of the Heathens absurd p. 403. Their Religious Worship wicked and impious p. 405. Humane Sacrifices customary in all Heathen Nations p. 406. No Body of Laws nor Rules of Good Life proposed by their Oracles p. 402. But Idolatry and Wickedness approved and recommended by them ibid. CHAP. V. Of the Philosophy of the Heathens The Heathen Philosophy very defective and erroneous p. 411. Whatever there is of Excellency in the Philosophy of the Heathens is owing to Revelation p. 423. If the Heathen Philosophy had been as certain and as excellent as it can be pretended to be yet there had been great need of a Divine Revelation p. 429 CHAP. VI. The Novelty and Defect in the Promulgation of the Mahometan Religion p. 436. CHAP. VII The want both of Prophecies and Miracles in the Mahometan Religion p. 439 CHAP. VIII The Alcoran is false absurd and immoral p. 441 CHAP. IX Of Mahomet That he was Lustful Proud and Cruel appears from the Alcoran it self p. 443 PART IV. CHAP. I. THat there is as great Certainty of the Truth of the Christian Religion as there is of the Being of God p. 447 CHAP. II. The Resolution of Faith The Scriptures considered 1. As Historically true 2. As to their Doctrine which concerns Eternal Salvation p. 451 452. From both these Considerations it follows that they are infallibly True p. 455. In many cases there is as much cause to believe what we know from others as what we see and experience our selves p. 456. And thus it is in the present case concerning the Resolution of Faith p. 460. The Evidence of Sense and of Humane Testimony in this case compared p. 462. The Certainty of both ultimately resolved into the Divine Veracity c. ibid. An Objection from Joh. xx 29. answered p. 467. The Truth of the Christian Religion evident even to a Demonstration p. 470 Newly Publish'd CHristian Thoughts for every Day in the Month with Reflections upon the most Important Truths of the Gospel To which is added Prayers for every Morning and Evening Price 1 s. A Course of Lectures upon the Church Catechism By Thomas Bray D. D. The Third Edition Price 5 s. Very proper to be read in Families A Minister's Counsel to the Youth of his Parish when Arrived to Years of Discretion Recommended to the Societies in and about London By Francis Bragge Vicar of Hitchin Hertfordshire Price 2 s. THE REASONABLENESS AND CERTAINTY OF THE Christian Religion BOOK I. PART I. IN Discoursing of the Reasonableness and Certainty of the Christian Religion I shall use this Method I. I shall shew That from the Notion of a God it necessarily follows That there must be some Divine Revelation II. I shall enquire into the Way and Manner by which this Revelation may be suppos'd to be deliver'd and preserv'd in the World III. I shall shew That from the Notion of a God and the Nature and Design of a Divine Revelation it follows That the Scriptures of the Old and New Testament are that Divine Revelation IV. That no other Books or Doctrines whatsoever can be of Divine Revelation V. I shall from hence give a Resolution of our Faith by shewing That we have the same Evidence for the Truth and Divine Authority of the Scriptures that we have for the Being of God himself because it follows from the Notion of a God both that there must of necessity be some Divine Revelation and that the Scriptures are that Divine Revelation VI. Having done this I shall in the last Place endeavour to clear such Points as are commonly thought most liable to Exception in the Christian Religion and shall propose some Considerations which may serve to remove such Objections and obviate such Cavils as are usually rais'd against the Holy Scriptures CHAP. I. That from the Notion of a God it necessarily follows that there must be some Divine Revelation IN the first Place I shall shew how Reasonable and Necessary it is to suppose That God should Reveal himself to Mankind And I shall insist the rather upon this because it is not usually so much consider'd in this Controversie as it ought to be for if it were it certainly would go very far towards the proving the Divine Authority of the Scriptures since if it be once made appear that there must be some Divine Revelation it would be no hard Matter to prove that the Scriptures are that Revelation For if it be prov'd that there must be some Revealed Religion there is no other which can bear any Competition with that contain'd in the Scriptures of the Old and New Testament My first Business therefore shall be to shew from the Consideration of the Attributes of God and of the Nature and State of Mankind that in all Reason we cannot but believe that there is some Revealed Religion in the World There is nothing more evident to Natural Reason than that there must be some Beginning some first Principle of Being from whence all other Beings proceed And nothing can be more absurd than to imagine that that wonderful Variety of Beings in the Heavens and Earth and Seas which all the Wisdom of Man is not able in any Measure to understand or throughly to search into should yet be produc'd and continu'd for so many Thousand Years together without any Wisdom or Contrivance that an unaccountable Concourse of Atoms which could never build the least House or Cottage should yet build and sustain the wonderful Fabrick of the whole World that when the very Lines in a Globe or Sphere cannot be made without Art the World it self which that is but an imperfect Imitation of should be made without it and that less Skill should be requir'd to the forming of a Man than is necessary to the making of his Picture that Chance should be the Cause of all the Order and Fortune of all the Constancy and Regularity in the Nature of Things and that the very Faculties of Reason and Understanding in all Mankind should have their Original from that which had no Sense or Knowledge but was meer Ignorance and Stupidity This is so far from being Reason and Philosophy that it is down-right Folly and Contradiction From a Being therefore of infinite Perfection must proceed all things that are besides with all their Perfections and Excellencies and among others the Virtues and Excellencies of Wisdom Justice Mercy and Truth must be deriv'd from him as the Author of all the Perfections of which the Creatures are capable And it is absurd to imagine that the Creator and Governor of the World who is infinitely more Just more Wise and Good and Holy than any Creature can be will not at last reward the Good and punish the Wicked For Shall not the Judge of all the Earth do Right
Principles of Natural Reason and Religion But when Miracles were perform'd which both for the End and Design of them as well as for the Manner and Circumstances of their Performance had all the Credibility that any Miracle could have if it were really wrought by God's immediate Power to confirm a Revelation if these Miracles have been foretold by Prophecies as on the other side the Prophecies were fulfill'd by the Miracles if they were done publickly before all sorts of Men and that often and by many Men successively for divers Ages together and all agreed in the same Doctrine and Design if neither the Miracles themselves nor the Doctrines which are attested by them can be discover'd to have any Deceit or Defect in them but be most excellent and divine and most worthy of God in such a Case we have all the Evidence for the Truth of the Miracles and of the Religion which they were wrought to establish that we can have for the Being of God himself For if these Miracles and this Religion be not from God we must suppose either that God cannot or that he will not so reveal himself by Miracle to the World as to distinguish his own Revelation from Impostures Both which Suppositions are contrary to the Divine Attributes contrary to God's Omnipotence because he can do all things and therefore can exceed the Power of all finite Beings and contrary to his Honour and Wisdom and Goodness because these require both that he should reveal himself to the World and that he should do it by Miracles in such a manner as to make it evident which is his Revelation But if he both can and will put such a Distinction between False Miracles and True as that Men shall not except it be by their own Fault be seduc'd by false Miracles then that Religion which is confirm'd by Miracles concerning which nothing can be discover'd to be either impious or false must be the true Religion For we have seen that there must be some Reveal'd Religion and that this Religion must be reveal'd by Miracle and we have the Goodness and Truth and Justice of God engag'd that we should not be impos'd upon by false Miracles without being able to discern the Imposture And therefore that Religion which both by its Miracles and Doctrine and Worship appears to be Divine and could not be prov'd to be false if it were so must certainly be true because the Goodness and Honour of God is concern'd that Mankind in a Matter of this Consequence should not be deceiv'd without their own Fault or Neglect by Impostures vented under his own Name and Authority Upon which account the Sin against the Holy Ghost in ascribing the Miracles wrought by Christ to Belzebub was so heinous above all other Crimes this being to reject the utmost Means that can be us'd for Man's Salvation and in Effect to deny the Attributes and very Being of God The Summ of this Argument is That though Miracles are a most fit and proper Means to prove the Truth of Religion yet they are not only to be consider'd alone but in Conjunction with other Proofs and that they must necessarily be true Miracles or Miracles wrought to establish the true Religion when the Religion upon the account whereof they are wrought cannot be discover'd to be false either by any Defect in the Miracles or by any other Means but has all the Marks and Characters of Truth Because God would not suffer the Evidence of Miracles and all other Proofs to concur to the Confirmation of a false Religion beyond all Possibility of discovering it to be so 3. How Divine Revelations may be suppos'd to be preserv'd in the World It is reasonable to suppose that Divine Revelations should be committed to Writing that they might be preserv'd for the Benefit of Mankind and deliver'd down to Posterity and that a more than ordinary Providence should be concern'd in their Preservation For whatever has been said by some of the Advantage of Oral Tradition for the Conveyance of Doctrines beyond that of Writing is so notoriously fanciful and strain'd that it deserves no serious Answer For till Men shall think it safest to make Wills and bequeath and purchase Estates by Word of Mouth rather than by Instruments in Writing it is in vain to deny that this is the best and securest way of Conveyance that can be taken So the common Sense of Mankind declares and so the Experience of the World finds it to be in things which Men take all possible Care about and it is too manifest and much to be lamented that Men are more sollicitous about things Temporal than about Eternal which affords too evident a Confutation of all the Pretences of the Infallibility of Oral Tradition upon this Ground That the Subject Matter of it are things upon which the Eternal Happiness or Misery of Mankind depends Now go write it before them in a table and note it in a book that it may be for the time to come for ever and ever Isa xxx 8. 4. It is requisite that a Divine Revelation should be of great Antiquity Because upon the same Grounds that we cannot think that God would not at all Reveal himself to Mankind we cannot suppose that he would suffer the World to continue long under a State of Corruption and Ignorance without taking some Care to remedy it by putting Men into a Capacity of knowing and practising the Duties of Vertue and Religion 5. Another requisite of a Divine Revelation is that it should be fully promulg'd and publish'd to the World for the general Good and Benefit of Mankind that it may attain the Ends for which a Revelation must be design'd THE Reasonableness and Certainty OF THE Christian Religion PART II. FROM what has been already Discours'd it appears That these Things are requisite in a Divine Revelation I. Antiquity II. Promulgation III. A sufficient Evidence by Prophecies and Miracles in Proof of its Authority IV. The Doctrines deliver'd by Divine Revelation must be Righteous and Holy consistent with the Divine Attributes and suitable to their Condition to whom it is made and every way such as may answer the Design of a Revelation CHAP. I. The Antiquity of the Scriptures AS it is evident from the Divine Attributes that God would not so wholly neglect Mankind as to take no Care to discover and reveal his Will and Commandments to the World so when there was so great a Necessity of Divine Revelation in order to the Happiness of Mankind both in this World and the next it is not to be believed that he would defer it so long before he made known his Will as till the Date of the first Antiquities amongst the Heathen It cannot be deny'd that some Books of the Seripture are much the Ancientest Books of Religion in the World for it were in vain to pretend that the Works in this kind or indeed in any other of any Heathen Author can be compar'd with
is translated Carthage by the Septuagint Isa xxiii 6. but is supposed to be Tartessus in Spain though St. Jerom (z) 〈◊〉 in â—â— c. 1. 〈◊〉 thought it to be in the Indies And Ophir was as many learned Men think in the Indies beyond the River Ganges in Pegu or at least Solomon's Merchants did traffick with the Indian that came from those Parts others have imagined Ophir to be Zephala or Cephala in Africa towards the Cape of Good-Hope some think it to be Ceylon or Sumatra some are of opinion that it was in America all are agreed that it must be in some very distant part of the World and where-ever it were the Traffick and Dealings which the Israelites had there was a great opportunity to the Heathen to become instructed in the True Religion The Traffick and Voyages by Sea and Expeditions by Land in Solomon's Reign rendred the People of Israel highly renowned and caused their Laws and Customs and Religion to be much observed and enquired into and even the Marriages of Solomon with Pharaoh's Daughter and other Strangers questionless through the Mercy of God might prove an happy occasion of divulging the True Religion and regaining many from Idolatry in Aegypt and other Parts of the World For all his Wives were made Proselytes (a) Maimâ—â—â—d de 〈◊〉 §. 1â— 1â— before he married them as Samson's likewise had been though afterwards they not only fell away to their former Idolatries but seduced Solomon himself into them The Gentiles were so forward to become Proselytes (b) Meimâ—â—d 〈◊〉 in the Reigns of David and Solomon that their Sincerity became suspected and the Jews tell us that the Sanhedrim would admit no Proselytes in the days of David lest they should be induced to it by Fear nor in the days of Solomon lest the Glory of his Kingdom should have been the motive to them to profess the Religion of the Israelites Nevertheless great numbers were received privately by Baptism the Sanhedrim neither rejecting nor admitting them It is the Observation of Theodoret and of St. Jerom upon Exek v. 5. that God placed Jerusalem the Seat of the Jewish Government in the midst of the Nations that it might be a Direction to the Heathen in matters of Religion from whence as from the Centre Light might be communicated to the farther Parts of the Earth But the Divisions and Calamities of the People of Israel the Destruction of their City and Dispersion of their whole Nation contributed as much to the propagation of Religion as their greatest Prosperity could do The Division of the Ten Tribes after the death of Solomon and the erection of the Kingdom of Israel distinct from that of Judah with the many Leagues and Wars which these two mighty Kingdoms had with the Kings of Aegypt and Syria and Babylon and with other Nations could not but exceedingly conduce to the divulging the True Religion in the World and give opportunity to the Prophets to declare their Prophecies and work their Miracles among the Heathen as we find they did in many Instances One of the greatest Cities of the World was converted by Jonah's Preaching Hezekiah being distressed by Sennacherib prayed to God for deliverence out of his hand that all the kingdoms of the earth may know that thou art the Lord God even thou only and his Prayer was answer'd not only in the Deliverance but in the manner of it which was so wonderful that all must know and be astonished at it for that very night the angel of the Lord went out and smote in the camp of the Assyrians an hundred fourscore and five thousand 2 King xix 19. which was the fulfilling of the Prophecy of Isaiah delivered to Hezekiah in a Message to him from God in Answer to his Prayer and afterwards Embassadors came from the King of Babylon to enquire of the Wonder or Miracle that was wrought in his Recovery from his Sickness 2 Chron. xxxii 31. and at last the Captivity of the Jews for Seventy Years in Babylon made their Religion almost as well known there as in Jerusalem it self Jeremiah had foretold the Captivity of the Jews and the Conquest of all the adjacent Countries so long and so plainly before-hand that all the neighbour Nations must be sensible of it as Nebuchadnezzar himself also was for which reason he gave a strict charge concerning Jeremiah to Nebuzaradan the Captain of the Guard who declares the reason of their Captivity to be their sins against the Lord or Jehovah Jer. xl 3. and as the Jews say he became a Proselyte God professes that he had a regard to the Honour of his Name among the Heathen in his Mercies vouchsafed to the Children of Israel or else he had utterly consumed them Ezek. xx 9. and xxxvi 22 23 36. and the Judgments upon the several Nations prophesied against were to this end that they might know him to be the Lord Ezek. xxv 7 17. xxvi 6. xxviii 22 23 24. xxix 6. xxxv 9. xxxvi 23. xxxvii 28. I am a great King saith the Lord of hosts and my name is dreadful among the heathen Mal. i. 14. The Jews in their Captivity are commanded to make an open Declaration against the Heathen Gods and because they understood not the Chaldee Tongue the Prophet Jeremiah supplies them with so much of the Language as might serve them for that purpose Thus shall ye say unto them Jer. x. 11. that is Ye shall speak to them in their own Language and in the words which I now set down to you to bid Defiance to their False Gods Thus did he fulfil his Commission and Character who was sanctified and ordained a Prophet unto the nations Jer. i. 5. And Jeremiah was put to death in Aegypt and Ezekiel in Babylon for appearing against the Idolatry of those Places During the Captivity Jehoiachin was reconciled to the King of Babylon and in great favour with him His throne was set above the throne of the kings that were with him in Babylon 2 King xxv 28. The Jews were in great Esteem and in Places of great Honour and Trust and their Religion was extolled and recommended by Publick Edicts to all under that vast Empire The Almighty Power of God was manifested with Miracles and by the Interpretation of Dreams and Prophecies and his Majesty and Honour was acknowledged and proclaimed in the most publick and solemn manner throughout all the Babylonian Empire at the Command of Princes who were Idolaters and were forced to it by the meer convictions of their own Consciences wrought in them by the irresistable Power of God Dan. ii iii iv v vi Daniel had acquainted Cyrus as Josephus says with the Prophecy of Isaiah in which he was so long before mention'd by Name However the Lord stirred up the Spirit of Cyrus by this or some other means to accomplish the Prophecy which he had made both by Isaiah and Jeremiah concerning the Restoration of the Jews
Marcellin b. xxiii c. 1. Heathen Historian who was then living and wrote the History of those times and has shewn himself in no respect over favourable to the Christians but was a Soldier under Julian and had no inclination to say any thing that might seem to diminish his Character The Judgments also which befell several of the greatest Persecutors of the Christian Religion were so miraculous and so terrible as to extort a confession from some of them of God's Justice in their Punishment and to force them to re-call their persecuting Edicts and change them for others in favour of Christianity (h) Euseb Hist lib. viii c. 17. ix c. 10. Lactant de Mortib Persecut c. xxxiv 49. The Edicts of Maximianus and Maximin to this purpose are to be seen in Eusebius and (i) Hieron in Hab. c. iii. the Judgment upon Julian was so sudden and so remarkable that some of the Heathen cavilled that the God of the Christians had not shewn that Mercy and forbearance which they reported of him in it And when the Power of Miracles which came down on the day of Pentecost upon the Apostles and was continued in the Church after them thus manifested it self in opposition to the pretences both of the Jews and Heathens in such a manner as must provoke them to make all the discoveries they possibly could concerning it when it thus triumphed over all the Gods of the Heathens whilst its poor and persecuted Professors were under the feet of the Heathen Emperors and lay continually exposed to their cruelties and at the peril of their Lives proffered in publick Apologies by a miraculous Power or as the Apostle speaks by the Power and Demonstration of the Spirit to prove their own Religion true and theirs salse and its cruelest Persecutors were by miraculous Judgments forced to become its Protectors this was all that could be desired towards the fulfilling the Promise of our Saviour to his Apostles that they should become his Witnesses to all Nations But III. The Gospel could not have been thus propagated unless this Power of the Holy Ghost had been still further manifest by the courage and resolution and patience of the Apostles under their sufferings Our Saviour tells them that they should receive power after that the Holy Ghost was come upon them to become witnesses unto him both in Jerusalem and in all Judaea and in Samaria these were the places where our Saviour himself had wrought his Miracles and where he had been hated and persecuted and at last crucified and there is reason to believe that the Apostles went not from Jerusalem and the parts adjacent (k) Euseb Hist lib. â— o. 18. till twelve years after his Ascention and when they had testified his Resurrection and Preached his Gospel to the Jews their work was not yet an end but they were to be his Witnesses unto the uttermost parts of the Earth and even thither several of them went fearing no dangers and being discouraged at no sufferings There is a natural boldness and courage in some men by which they are often carried both to do and to endure a great deal more than others but it was not so with the Apostles they were naturally very timorous and faint hearted they all forsook their Master and fled when he was first apprehended and then were very backward to believe his Resurrection and when they and the rest of the Disciples were convinced of it they did not preach is to others but after he had been seen of them forty days and discoursed with them of the things pertaining to the Kingdom of God they still had mistaken notions and expectations concerning it when they therefore were come together they asked of him saying â—ord wilt thou at this time restore again the Kingdom to Israel And when Christ was taken up from them into Heaven they stood gazing up after him not knowing what to think of it till two Angels admonished them that it was in vain for them to stand looking thus any longer and after his Ascention they staid ten days before they ventured to publish any thing of what had come to pass till on the day of Pentecost in a visible and audible manner the Holy Ghost descended upon them and quite changed their temper and of the most timorous made them the most couragious and resolute inspiring them with a Divine Vigor and presence of mind For of all their Miracles few seem to have been more wonderful than that firmness and constancy of mind which men so low and mean and abject and before so fearful as the Apostles were now shewed upon all occasions When our Saviour spoke to these his poor Disciples and commanded them to go and teach all Nations Matt. xxviii 19. it was such a command as no King nor Law-giver ever presumed to give in the height of all his Power and Greatness and when God himself sent Moses to the Children of Israel only Moses feared the success and would fain have declined the Message And how might the Disciples have replyed to our Saviour how shall we Preach to the Romans and dispute with the Graecians and discourse with the most remote and barbarous Nations who have been bred up in the knowledge only of our own Native Tongue How can we compel all Nations to forsake the worship of the Gods of their several Countries and to observe all things whatsoever we are commanded to teach them With what force of Eloquence are we fitted for such a design What hope can we have to succeed in an attempt to set up Laws in opposition to the Laws established for so many Ages in behalf of their own Gods What strength can we have to overcome such difficulties and to accomplish such an Enterprize But they made no objections our Saviour had conversed with them forty days after his Resurrection and now tells them that all Power is given unto him in Heaven and in Earth and he commands them not to depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me Acts i. 4. And when the Holy Ghost was come they were endued by him with a courage and resolution almost as wonderful as the Miracles they wrought to perperform the great work which lay before them they were not in the least daunted at any dangers or torments or deaths but went on courageously in their Duty by the power and assistance of the Holy Ghost by whom they were enabled to bring the world to the obedience of the Gospel of Christ They opposed themselves to all the assaults of Men and Devils Nothing could now discourage them who before were so timorous and unbelieving the coming of the Holy Ghost down upon them wrought a mighty change in them who were to work as great an alteration in all the world besides St. Peter standing with the Eleven lift up his voice he spoke with wonderful Resolution and the rest stood by to bear witness to
a higher Principle than they did It is impossible for the wit of man to contrive any thing so admirably fitted to procure the happiness of Mankind as their Doctrines are no precepts can be more righteous and holy no rewards more excellent nor punishments more formidable than those of the Gospel and which is above all no Religion besides ever afforded nor could all the reason of Mankind ever have found out such powerful Motives to the Love of God which is the only true principle of Obedience Our Religion contains no dry and empty speculations but all its Mysteries are Mysteries of Love and Mercy Others may fear God but it is the Christian only that can truly love him and trust in him and in all conditions in Life and in death look up to him as his Father his Saviour and Comforter This Religion places men in the presence of God and entitles them to his peculiar favour and care it declares God to be their Friend and Protector here and their everlasting Rewarder after Death it promises and assures us of all the happiness both in Body and Soul that we are capable of which is the utmost that can be expected or wished for from any Revelation and the proper and peculiar reason why God should establish Religion in the World It appears from this whole discourse that nothing is wanting in the Books of the Old and New Testament which can be expected in any Revelation They are of the greatest Antiquity and have been Preached throughout the World and have abundant evidence both by Prophecies and Miracles of their Divine Authority and the Doctrine contained in them is such as God must be supposed to reveal Mankind having visible Characters in it of the Divine Goodness and Holiness and having exceedingly conduced to the reformation of the world THE Reasonableness and Certainty OF THE Christian Religion PART III. That there is no other Divine Revelation but that contained in the Holy Scriptures of the Old and New Testament THat there is no other institution of Religion besides that delivered in the Holy Scriptures of the Old and New Testament which has all things necessary to a Divine Revelation may be shewn in the several Particulars necessary to a Divine Revelation as that no other Religion ever was of like Antiquity or had equal Promulgation that no other had sufficient evidence of Miracles and Prophecies in proof of it and lastly that there never was any other which did not teach many Doctrines that are unworthy of God and contrary to the Divine Attributes and therefore impossible to come from Heaven This I shall prove first of the Religions of the Heathens secondly of the Mahometan Religion CHAP. I. The Novelty of the Heathen Religions THE Novelty of the Religions amongst the Heathens whom we have any certain account of from their Writings in respect of the Scriptures is so notorious having been so often proved by learned men and is so generally acknowledged that it is needless to insist much upon it The Heathens generally were strangers to every thing of Antiquity and therefore must be unable to give any proof of the Antiquity of their Religions The pretences which the Egyptians made to Antiquity so much beyond the times recorded in the Scriptures proceeded from their reckoning by Lunar years or (a) Diodor Sic. lib. i. Plutarch in Numa Var. apud Lactant. de Orig. Error lib. ii c. 12. months but they had so different accounts however of Chronology that as Diodorus Siculus says some of them computed thirteen thousand years more than others from the Original of their Dynasties to the time of Alexander the Great And the Solar year in use among the Egyptians who were most samous for Astronomy was so imperfect that they said the Sun had several times changed (b) Herod Euterpâ— his Course since the beginning of their Dynasties imputing the defect of their own computation for want of intercalary days to the Sun's variation or else affecting to speak something wonderful and extravagant The earliest Astronomical observations to be met with which were made in Egypt are those performed by the Greeks of Alexandria less than CCC years before Christ as (c) Mr. Wotton's Reflections upon ancient and modern Leâ—râ—ing c. 23. Mr. Halley has observed (d) Vitru◠〈…〉 4. The Chaldaeans supposed the Moon to be a luminons Body and therefore could have no great skill in Astronomy besides they wanted Instruments to make exact observations ' All we have of them says the same learned (e) Iâ— Mr. 〈◊〉 Reflect ib. Astronomer is only seven Eclipses of the Moon and even those but very coursely set down and the oldest not much above DCC years before Christ so that after all the fame of these Chaldaeans we may be sure they had not gone far in this Science and though Calisthenes be said by Porphyry to have brought from Babylon to Greece observations above MDCCCC years older than Alexander yet the proper Authors making no mention or use of any such renders it justly suspected for a Fable So little ground is there for us to depend upon the Accounts of Time and the vain boasts of Antiquity which these Nations have made He farther observes that the Greeks were the first Practical Astronomers who endeavoured in earnest to make themselves Masters of the Science and that Thales was the first who could predict an Eclipse in Greece not DC years before Christ and that Hipparchus made the first Catalogue of the fixt Stars not above CL. years before Christ According to that known observation (f) Censorin de Die Natali c. 21. of Varro there was nothing that can deserve the name of History to be found among the Greeks before the Olympiads which were but about twenty years before the building of Rome And whatever Learning or Knowledge of ancient times the Romans had they borrowed it from the Greeks For they were so little capable of transmitting their own affairs down to Posterity with any exactness in point of time that for (g) Id. c. 23. some Ages they had neither Dials nor Hour-glasses to measure their days and nights for by common use and for three hundred years they knew no such things as hours or the like distinctions but computed their time only from Noon to Noon so that it is no wonder that their Calendar was in such confusion till Caesar regulated it The pretensions of the Chineses to Antiquity appear equally vain and upon the same grounds For they understood little or nothing of Astronomy or else the Missionaries by their Skill in that Art would not have been able so much to insinuate themselves with the Emperors of China Indeed the Chineses themselves (h) Martin Hist Sin lib. i. ii Atl. Sinic Praef. Philip Couplet in Confuc Proen Declar. Praef. ad Fab. Chronol Sinicae Monarchiae Le Compt's Memoirs p. 64. 71. 464. confess that their Antiquities are in great part fabulous and they acknowledge
and it being foretold half a year before the Birth of Augustus that a King of the Romans would be born that year the Senate made a Decree (i) Sueton. August c. 94. Nequis illo anno genitus educareter (k) Plutarch in Lycurg Plutarch himself says that he could find nothing unjust or dishonest in the Laws of Lycurgus tho Theft community of Wives and the murthering of such Infants as they saw weak and sickly and therefore thought they would prove unfit to serve the common-wealth were a part of those Laws Revenge was esteemed not only lawful but honourable and a desire of popular Fame and Vain Glory were reckoned among the Virtues of the Heathens and were the greatest motive and encitement they had to any other Vertue (l) Plut. in Aristide Plutarch tells us of Aristides so famed for Justice that tho he were strictly just in private affairs yet in things of publick concernment he made no scruple to act according as the present condition of the Common-wealth seemed to require For it was his Maxim that in such cases Justice must give way to expediency and he gives an instance how Aristides advised the Athenians to act contrary to their most solemn contract and oath imprecating upon himself the punishment of the perjury to avert it from the Common-wealth Tully in the Third Book of his Offices where he treats of the strictest Rules of Justice and proposes so many admirable Examples of it yet resolves the notion of Justice only into a principle of Honour upon which he concludes that no man should do a dishonest Action though he could conceal it both from God and Men and determines that an Oath is but an Appeal to a man 's own Mind or Conscience Cum vero jurato dicenda sententia sit meminerit Deum se adhibere testem id est ut arbitror mentem suam qua nihil homini dedit ipse Deus divinius The Indians themselves whatever may be thought to the contrary have naturally as good Sense and Parts as other people which (m) Jos Acost Hist lib. iv c. 1. Acosta sets himself to prove in divers instances but they had less communication with those who retained revealed Religion and by their own vices and the subtilty of the Devil the Notions which they had received from it were lost or perverted The Egyptians who were so famous for their Learning are a great instance how poor a thing humane Reason is without the Assistance of Divine Revelation for all their profound Learning did but lead them to the grossest Idolatry whilst they conceived God to be only an Anima Mandi and therefore to be worshipped in the several parts and species of the Universe The Stoicks in effect held the same Error and taught (n) Tull. Acad. Qu. lib. i. that there is nothing incorporeal But when the excellency of the Christian Morals began to be so generally observed and taken notice of the last Refuge of Philosophy was in the Moral Doctrines of the Stoicks For almost all the latter Philosophers were of this Sect which they refined and improved as well as they were able that they might have something to oppose to the Morality taught and practised too by the Christians (o) Theophil ad Autolych lib. iii. But the Ancient Stoicks had been the Patrons and Advocates of the worst vices and had filled the Libraries with their obscene Books II. The Stoicks first sprang from the Cynicks that impudent and beastly Sect of Philosophers and they refined themselves but by degrees Zeno who had as great Honour done him by the Athenians as ever any Philosopher had under the Notion of his Vertue taught that men ought to have their Wives in common and would have been put to death by the Laws of most Nations for sins against Nature (p) Diog. Laert. in Zenon Chrysipp Chrysippus taught the worst of Incest as that of Fathers with their Daughters and of Sons with their Mothers and besides his opinion for eating humane Flesh and the like his Books were filled with such obscene Discourses as no modest man could read Athenodorus a Stoick being Library-keeper at Pergamus cut all such ill Passages out of the Books of the Stoicks but he was discovered and those Passages were inserted again But these Philosophers might do as they pleased for they pretended to be exempt from sin and the stoical Philosophy in the Original fundamental Doctrines of it is nothing as Tully observed but a vain pomp and boast of words which at first raise admiration but when throughly considered are ridiculous as that men must live without love or hatred or anger or any other passion that all sins are equal and that it is the same Crime whether a man murther his Father or kill a Cock (*) Tulâ— pro Muraena as Tully says if there be no occasion for it And it is no wonder that Plutarch and others wrote purposely to expose the stoical Philosophy upon its old and genuine principles but the latter Stoicks being very sensible of the many defective and indesensible parts of their philosophy endeavoured to mollify what seemed too harsh and absurd that they might bring their own as near the Christian Doctrine as they could Quinctilian will not allow that Seneca was any great Philosopher but says that his main talent lay in declaiming against vice (q) Quint. lâ—st lib. x. c. 18. in Philosophia parum diligens egregius tamen vitiorum insectator suit It was rather the Art and Design of Seneca who knew wherein the strength and defects of his Philosophy lay to endeavour to give it all the advantage he could and to recommend it to the world by exposing the Follies and Vices of men rather than by instructing them in the Notions of his own Sect. But (r) Seu de Tranqu Animi c. 15. this notwithstanding was one of his Rules nonnunquam usque ad ebrietatem veniendum and when he had expos'd the cruelties the filthiness and the absurdities of the Religions in use amongst the Heathens in a Book written upon that subject yet says he (Å¿) Aug. Civit. Dei lib. vi c. x. quae omnia sapiens servabit tanquam legibus jussa non tanquam Diis grata And Tully likewise in divers places when he has reasoned against the absurdities of their Religion resolves the obligation to observe it into the Duty which men are bound to pay the Laws of the Government under which they live their Philosophy it seems taught them that we must obey Men rather than God But they held no more than (t) Xenophen Memorab lib. 1. Socrates had taught and practised before them Epictetus himself who has set off the Heathen Morality to the best advantage cannot be excused from as great errors and defects He teaches also that men should follow the Religion of their Country whatever it be Enchirid. cap. xxxviii He allows too great indulgence to lust cap. xlvii And
but as if that were not enough he has taken care to insert such particulars concerning himself as to suffer no man to be ignorant of the Spirit and Temper by which he was guided in penning it He blasphemously introduceth God thus speaking to him (a) Alcor c. xxxiii O Prophet we permit thee to know the Women to whom thou hast given Dowry the Women Slaves which God hath given thee the Daughters of thine Vnkles and of thine Aunts that have abandoned with thee the company of the wicked and the true believing Wife that shall be given thee if thou wilt marry her and that she be not the Wife of a true Believer It seems he gave himself the liberty to take away the Wives of any that were not of his Religion Thou shalt retain whom of thy Wives thou shalt desire to retain and shalt repudiate such as thou shalt desire to repudiate and shalt lye with them that shall please thee By this means his Family of Wives became pretty numerous some say they were fifteen others say one and twenty beside Concubines and therefore it was fit he should take some care to keep them true to him and so he bespeaks them after this manner (b) Ib. Oh! Ye Wives of the Prophet Such of you as shall be unchaste shall be punished doubly more than other Women this is a thing easy to God Such among you as shall obey God and his Prophet and shall do good works shall be rewarded more than other Women an exceeding great reward is prepared for you Oh ye Wives of the Prophet Ye are not like other Women of the World fear God and believe not in the discourse of such as have a design to seduce you speak with civility abide in your Houses go not forth to make your Beauty appear and to make a shew as did the ignorant of old This explains what was mentioned before of a Revelation Mahomet pretended to have concerning something that one of his Wives was to say to him he had a mind to make them believe that he knew whatever they did or said that so he might keep them in a we that they might not dare to prove false to him His Pride is evident in this which follows (c) Ib. Ye that believe enter not into the Houses of the Prophet without permission except at the hour of Repast and that by chance and without design if ye are invited enter with freedom when ye shall have taken your repast depart out of the house and tarry not to discourse one with another this molesteth the Prophet he is ashamed to tell you the truth But this is not all his number of Wives made him incurably jealous and therefore he adds you ought not to importune the Prophet of God neither to know his Wives this would be a most enormous sin The fierceness of Mahomet's Spirit may be seen by this one saying (d) Ib. ic xxii He that is angry that God giveth Succour and Protection to Mahomet in this World let him tye a Cord to the Beam of his House and hang himself he shall see if his choler will be allayed It is notorious that he set up his New Doctrine in oppressing his own Country-men who would not submit to his Imposture first and in Rebellion against the Emperor Heraclius then at War with the Persians afterwards and his Alcoran is fit only for a Saracen Camp Preaching Lust to his followers but blood and destruction towards all others This may satisfie any Man that there is nothing in the Author of the Mahometan Religion nor in the Religion it self which may incline him to believe it to be of Divine Revelation But whoever would know more of this vile Imposture may see it fully displayed in the Life of Mahomet lately published by the Learned Dr. Prideaux THE Reasonableness and Certainty OF THE Christian Religion PART IV. CHAP. I. That there is as great certainty of the Truth of the Christian Religion as there is of the Being of God FROM what has been discoursed the Truth of the Christian Religion is evident by all the arguments by which any Religion can possibly be proved to be Divine and if there be any such thing as true Religion the Christian Religion must beit and if this be made appear it is all that need be said in defence of the Christian Religion to any one but an Atheist The Scriptures are defective in nothing that is requisite in a Divine Revelation but have all that can be required in the highest degree to instance here only in Miracles and in those only of our Saviour and his Apostles Our Saviour wrought his Miracles in the midst of his Enemies and extorted a Confession from the Devils themselves of his Divine Power And if the Apostles had not been well assured and absolutely certain of his Resurrection they would never have had the confidence and the folly for it could have been no less to maintain so soon after his Death in Jerusalem the City where he was Crucify'd that he was risen from the Dead they would never have chosen that above all places to Preach this Doctrine and work their Miracles in if they had not been true at least they would never have done it at the great and solemn Feast of Pentecost to provoke the Jews to expose them to all the World for Impostors no they would have taken time to have laid their design with some better appearance and contrivance to be sure they would have avoided Jerusalem as much as they could and above all times at so solemn a Festival as that of Pentecost they would have gone rather to the remotest corners of the Earth 〈◊〉 have told their story than have run the hazard of such a discovery But when they stood the Test of all that the Jews could say or do to them when in that very City where he had been so lately Crucify'd they told the Jews to their face and before that numerous concourse of People which was then met together at Jerusalem that they were Murtherers that they murther'd their Messias but that he was risen from the Dead and that by vertue of his Resurrection they spoke those Languages and did those Works which they then saw and heard This was plain and open dealing and there could be no deceit in it if any thing of this could have been disproved they had been for ever silenced but their worst enemies were so far from being able to disprove what they said that about three thousand Converts were made on the day of Pentecost The innocent and Divine Life of our Saviour the holiness and excellency of his Doctrine the simplicity and meekness and constancy of his Disciples the continuance of Miracles for several Ages in the Church the wonderful Propagation of the Gospel by a few poor ignorant despised and persecuted Men every passage every circumstance in the whole dispensation of the Gospel is full of evidence in proof of it
But thus much in this place shall suffice all particulars having been largely insisted upon in their proper places And since as sure as there is a God there must be a Revealed Religion if any Man will dispute the Truth of the Christian Religion let him instance in any other Religion that can make a better Plea and has more certainty that it came from God let him produce any other Religion that has more visible Characters of Divinity in it and we will not scruple to be of it but if it be impossible for him to shew any such as has been proved then he ought to be of this since there must be some Revealed Religion and if that Religion which has more evidence for it than any other Religion can be pretended to have and all that it could be requisite for it to have supposing it true and which it is therefore impossible to discover to be false if it were so If this Religion be not true God must be wanting to Mankind in what concerns their eternal Interest and Happiness he must be wanting to himself and to his own Attributes of Goodness Justice and Truth And therefore he that upon a due examination of all the Reasons and Motives to it will not be a Christian can be no better than an Atheist if he discern the consequence of things and will hold to his own Principles for there can be no Medium if we rightly consider the Nature of God and of the Christian Religion but as sure as there is a God and nothing can be more certain the Gospel was revealed by him CHAP. II. The Resolution of Faith HAving proved the Truth and Certainty of our Religion I shall in the last place upon these Principles give a Resolution of our Faith which is a subject that has caused such unnecessary and unhappy Disputes amongst Christians in these latter Ages for in the Primitive Times this was no matter of Controversie as indeed it could not then and ought not now to be 1. Considering the Scriptures only as an History containing the Actions and Doctrines of Moses and the Prophets and of our Saviour and his Apostles we have the greatest humane Testimony that can be of men who had all the opportunities of knowing the truth of those Miracles c. which gave Evidence and Authority to the Doctrines as Revealed from God and who could have no Interest to deceive others but exposed themselves to all manner of dangers and infamy and torments by bearing Testimony to the Truth of what is contained in the Scriptures whereas Impostures are wont to be invented not to incur such sufferings but to avoid them or to obtain the advantages and pleasures of this world And so this Testimony amounts to a moral certainty or as it is properly enough called by some to a moral infallibility because it implies a moral impossibility of our being deceived by it such a certainty it is as that nothing with any reason can be objected against it We can have as little reason to doubt that Christ and his Apostles did and suffered and taught what the Scriptures relate of them in Jerusalem Antioch c. as that there ever were such places in the world nay we have that much better attested than this for many men have died in Testimony of the Truth of it II. This Testimony being considered with respect to the nature of the thing testified as it concerns eternal Salvation which is of the greatest concernment to all mankind it appears that Gods Veracity and Goodness are engaged that we should not be deceived inevitably in a matter of this consequence So that this Moral Infallibility becomes hereby Absolute Infallibility and that which was before but Humane Faith becomes Divine being grounded not upon Humane Testimony but upon the Divine Attributes which do attest and confirm that Humane Testimony and so Divine Testimony is the ultimate ground why I believe the will of God to be delivered in the Scriptures it is no particular revealed Testimony indeed but that which is equivalent to it viz. the constant Attestation of God by his Providence For it is repugnant to the very notion of a God to let men be deceived without any possible help or remedy in a matter of such importance And so we have the ground of our Faith absolutely Infallible because it is evident from the Divine Attributes that God doth confirm this Humane Testimony by his own III. The Argument then proceeds thus If the Scriptures were false it would be impossible to discover them to be so and it is inconsistent with the Truth and Goodness of Almighty God to suffer a deceit of this nature to pass upon mankind without any possibility of a discovery therefore it follows that they are not false Here is 1. The object or thing to be believed viz. that the Revelation delivered to us in the Scripture is from God 2. The Motive or Evidence to induce our Belief viz. Humane Testimony 3. A confirmation of that Testimony or the Formal Principle and Reason of our Belief viz. the Divine Goodness and Truth The object therefore or thing believed is the same to us that it was to those who saw the miracles by which the Scriptures stand confirmed viz. the revealed Will of God and the Ground and Foundation of our Belief is the same that theirs was viz. the Divine Goodness and Truth whereby we are assured that God would not suffer Miracles to be wrought in his own Name according to Prophecies formerly delivered and with all other circumstances of credibility only to confirm a Lye The only difference then between the resolution of Faith in us and in the Christians who were Converted by the Apostles themselves is this that tho we believe the same things and upon the same grounds and reasons with them yet we have not the same immediate motives or evidence to induce our Belief or to satisfie us in these reasons and convince us that the Revealed Will of God contained in the Scriptures is to be believed upon these grounds that is to satisfie and convince us that the belief of the Scriptures being the Word of God is finally resolved into the Authority of God himself and is as well certified to us as his Divine Attributes can render it For they were assured of this from what their own senses received but we have our assurance of it from the Testimony of others The Question therefore will be whether the motives and arguments for this Belief in us or the means whereby we become assured that the Revealed Will of God is contained in the Scriptures be not as sufficient to produce a Divine Faith in us and to establish our Faith upon the Divine Authority as the motives and arguments which those had who lived with the Apostles and saw their Miracles could be to produce that Faith in them which resolved it self into the Divine Authority And this enquiry will depend upon these two things 1. Whether
Modern way of using them together with a short View of the Nature and Period of Diseases in which they are proper and some Cautions relating to the Disorders they sometime occasion the Medicines are rang'd in their proper Classes according to their Vertues and drawn up in Tables for the Readers conveniency with their just doses Annex'd Written Originally in French by M. Tauvry M. D. Member of the Colledge of Physicians There is in the Press and will speedily be Publish'd Howell's Abridgment of his History of the World Epitomiz'd by himself Sub praelo Compendium Michaclis Etmulleris opera Medica tam praxis quam Chimia Cui Subjiciuntur Institutiones Medicae The History of Polybius the Megalopolitan containing a General Account of the Transactions of the whole World but principally of the Roman People â—uring the First and Second Punick Wars Translated by Sir Hâ—nry Sheers and Mr. Dryden In Three Volumes The Third Volume never before Printed A Mathematical Companion or the Description and Use of a new Sliding Rule by which many Useful and Necessary Questions in Arithmetick Military Orders Interests Trigonometry Planometry Stereomerry Geography Astronomy Navigation Fortification Gunnery Dyalling may be speedily resolved without the help of Pen of Compasses By William Hunt Philomath Reflections upon Ancient and Modern Learning By William Wotton B. D. Chaplain to the Right Honourable the Earl of Nottingham The Second Edition with large Additions With a Dissertation ugon the Egistles of Phalaris Themistocles Socrates Euripides c. and Aesop's Fables By Dr. Bentley An Italian Voyage or a compleat Journey thro' Italy In Two Parts With the Character of the People and Description of the chief Towns Churches Monasteries Tombs Libraries Palaces Villa's Gardens Pictures Statues and Antiquities as also of the Interest Government Riches Force c. of all the Princes with Instructions concerning Travel By Richard Lassel Gent. The Second Edition With large Additions by a Modern Hand THE REASONABLENESS AND CERTAINTY OF THE Christian Religion BOOK II. Containing Discourses upon such Subjects as are thought most liable to Objections By Robert Jenkin Chaplain to the Right Honourable the Earl of Exeter and late Fellow of St. John's College in Cambridge LONDON Printed for Peter Buck at the Sign of the Temple near the Inner-Temple-Gate in Fleet street 1700. THE PREFACE THERE never appeared I believe among Christians so general a Disaffection as in the present Age to the Christian Religion in Men pretending at least to Reason and Learning and Natural Religion and Moral Vertue And tho' I could have little Encouragement to hope that I should write any thing which might much prevail with Men of these Accomplishments yet I was persuaded that so good a Cause tho' but in weak Hands could not fail of some Effect upon all that would be at the pains to consider it And to this Purpose I thought the best way would be not to read Lectures as it were of Anatomy upon the several Parts of it and represent it Piece-meal like a lifeless Carcass divided and dissected tho' I had been able to shew never so much Skill in the Operation but to give an entire View of the Grounds and Reasons of Christianity the connexion of its Parts between themselves and the Preference which it has to all other Religions from whence I knew it must appear in as true a Light and with as much Life and Force as it could do under the Disadvantages which might be expected from no better a Pen. There is an Excellency in every Part of our Religion separately consider'd but the strength and vigour of each Part is in the Relation it has to the rest and the several Parts must be taken altogether if we would have a true Knowledge and make a just Estimate of the Whole But that which I made my more particular Care and which I thought the more requir'd my Pains because I had not observed it to be much insisted upon by others was to shew the Necessity of a Divine Revelation the insufficiency of Natural Religion and the Imperfections and Errors of Philosophy as well as the manifest Falshood of the Religions both of the Heathens and of the Mahometans and moreover to prove that besides all other Things requisite to a Divine Revelation the Religion delivered in the Old and New Testament has received a full Promulgation in all Parts of the World From these Foundations thus laid and secur'd we have no less than a Demonstration for the Truth of our Holy Religion We are often told by those that are no Friends to our Religion that we must by all means take great Care of not being deceived through the Prejudices derived from our Education but I believe it would be found upon Enquiry that such Men are so far from being prejudiced in Favour of our Religion that their Prejudices lie extreamly against it For besides the Corruption of Humane Nature always inclining to Error and Vice tho' they had the Principles of Christianity instill'd into them in their tender Years yet they could learn them then only as confest Truths to be receiv'd for Articles of Faith and Rules of Life But the first thing probably to which they have set themselves with any Application was the reading of Heathen Authors and when perhaps they have studied Philosophy and other Humane Learning for many Years but never considered Divinity as a Science and have searched into it no farther nor have any other Notion of it than what they were taught in their Childhood or Youth they look back upon their first Instructions as groundless and fit only for Children because they find little or nothing of them in those Authors with whom they have been so long conversant and whom upon many Accounts they have so just Reason to admire This seems to be the Case of many who have read antient Heathen Authors without the Regard which ought always to be had to That which is acknowledg'd by All who have made any due Enquiry into these Things to be the best Learning and of greatest Antiquity and is no where to be had but from the Scriptures Others there are who have often heard of the Names of Socrates Plato and Aristotle and of Tully Seneca and other Famous Writers they find them frequently quoted and commonly with Commendation seldom to discover any Fault in them unless it be in their Notions of Natural Philosophy where Religion seems to be less concerned They have heard too of the Greek and Latin Historians and these for any thing that they know or consider may be as Faithful and as Antient as the best But tho' all these Authors have indeed very many Excellencies yet we must not so far mistake as to think all things Excellent which they deliver I shall therefore besides what I have already observed make some farther Reflections in this place both upon the History and upon the Philosophy of Heathen Nations and then I hope I may be allowed to expostulate with
others it seems probable that the highest degree of Excommunication among the Jews being styled Shammatha which is the same with Maran Atha Sham signifying Lord as †Vid. Grot. Ham. ad 1 Cor. xvi 22. Maran also doth in the Syriac and other Languages and Atha signifying cometh Atha might either Ignorantly or Maliciously be mistaken for Athon which signifies an Ass And it is likely that this Calumny might be first raised by some Body who had been Excommunicated and turned Apostate It would be a very wrong inference from what has been said to conclude that there is no certainty in the Greek and Latin and other Heathen Historians For the Circumstances of the Relation and the Consent of divers Authors may put most parts of History past doubt But it ought to be considered that those which have been mentioned are exceptions to which the Sacred Historians are by no means liable they do not charge one another with Falshood nothing can be discovered of Partiality in their Writings but they tell the most disgraceful Truths of their Ancestors and of themselves and the History it self has so many publick Circumstances that they clear it beyond all suspicion of Deceit If the Names of some Men be omitted upon particular occasions in the Scriptures we find them mentioned there upon others And there is evident Reason that the Names of infamous Men should in some Cases be omitted and should not be inserted in Genealogies and enrolled in the Registers of Honour But when the Memory of Persons and Actions is totally supprest this must extreamly abate the Credit of any History The Jews are the only People in the World that have had their Antiquities by an uninterrupted Tradition delivered down and preserved in an Authentick Book unanimously asserted by the whole Nation in all Ages which they have never changed nor altered but have in great numbers sacrificed their Lives in Testimony of it If the Heathens in divers things contradict the History of the Jews they contradict one another as much in the Accounts of their own Antiquities and what they relate of the Jews is upon uncertain and contrary Reports If they conceal what concerns the Jews it was their Custom to stifle that which did not please them The Histories as well as the Religion of most other Nations were kept secret and not communicated to the People no Book of History among them was ever put into the hands of a whole Nation with a strict Charge to every one to read and study it as the Books of Moses were when the Principal and most Memorable things related were within the knowledge and Memory of all that read them The Jews were under a necessity of preserving their Genealogies with all imaginable Care and Exactness if they would make good the Claim and Title to their Inheritances so that the meanest among them could with the greatest certainty derive his Line from Adam whereas the Persian Kings as we learn from (r) Herod lib. vii c. 11. Herodotus could boast but of a short Descent and the Kings and Emperours of the Romans and of other Nations to advance their Pedigrees were forced to have recourse to fabulous Reports And the Heathen Accounts of the Original not only of particular Families but of the several Nations of the World are acknowledged to be Fabulous or at the best but very uncertain by the most accurate Historians The Account of the Prophecies and Miracles contained in the Scriptures was impossible to be mistaken at first and it has been transmitted with all the certainty that any History is capable of to Posterity And the Writers of the Old and New Testament all agree in the Account of the Creation of the Deluge of Abraham and the other Patriarchs of the Bondage of the Israelites in Aegypt their Miraculous Deliverance from thence and their Journying into the Land of Canaan they all frequently assert suppose or imply the Truth of these things there is a continued Series and Line of Truth observable throughout the whole Scriptures But among Heathen Writers it is otherwise they contradict one another in Matters of any considerable Antiquity if they agree in some material Passages it is commonly with much variation in the Circumstances and with great Uncertainty and Doubtfulness and the things in which they most agree are such as have been taken from the Scriptures which compose a Book that if it were but for the Antiquity and Learning of it is the most valuable of any Book in the World and nothing but Vice and Ignorance and that which is the worst sort of Ignorance a Pretence to Learning could make it so much despised II. If the Histories of Heathen Nations be so little to be relied upon their Philosophy will appear to be worthy of no more Regard which for any thing of Truth and Usefulness there is to be found in it depends so much upon Historical Traditions That Poetry is the most antient way of Writing is not only asserted by Heathen Authors but may with great probability be made out from the Scripture it self Poets were the Chief upholders of the Religion and the Philosophy in use among the Heathens both these were at the first taught in short Maxims which that they might be the better received and the more easily retain'd in Memory were put into Verse without any farther Ornament than just what was necessary to give a clear and full Expression to their Notions and Precepts (s) Xenoph. Conviv Memorab lib. 1. Socrates and the Philosophers of his time had a value for the Verses of Theognis and those which go under the Name of Pythagoras are at least as antient as (t) Apuâ— A Gell. lib. vi c. 2. Chrysippus who alleg'd their Authority Solon himself wrote Elegies whereof some Remains are still preserv'd This gave the Poets a mighty Reputation and we find not only Solon but others of them quoted and appeal'd to by Demosthenes and Aeschines in the Courts of Judicature as well as by Philosophers in their Discourses But the Poets for the more delightful Entertainment of the People not only indulged themselves in that antient and useful way of Instruction by Fables for he (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Plâ—et was hardly esteem'd a Poet who had been the Authors of none but they became the Promoters of all manner of Superstitions and Idolatrous Worship the Oracles were delivered in Verse every Poet wrote something in Honour of the false Gods and (w) Plat. â—b Socrates himself during his Imprisonment made a Hymn in praise of Apollo By which means the Original Notions of Religion and Vertue were so obscured and corrupted that it was impossible in any Humane way to provide a sufficient Remedy Plato complain'd of the Fictions of Poets but when he set himself to recover Men to a true Sense and Notion of things by the help of some antient Traditions which he had met withal he fell into very absurd and sinful
upon any Subject and then they trample with wonderful Scorn and Triumph upon that which they conceive is so miserably overcome but alass the Victory is over themselves nothing is either the more or the less true for their believing or disbelieving it and Religion is always the same how profanely soever it may be spoken of We have no design to impose upon any Man's Faith but if there be Reason in what we say it may well be expected from Reasonable Men that they should hearken to Reason Religion is Reason and Philosophy as the Fathers often speak the best and truest Philosophy And I am persuaded how much soever I may have failed in the performance that the Christian Religion is capable of being proved with such clear and full Evidence even to ordinary Understandings as to make all Pretences of Arguing against it appear to be as ridiculous as they are impious THE CONTENTS CHAP. I. Of Humane Reason THE Divine Authority of the Scriptures being proved in the First Book such Points are cleared in the Second as are thought most liable to exception in the Christian Religion But before Men venture upon Objections against the Scripture it is fit for them to consider the strength and compass of their own Faculties and the manifold Defects of Humane Reason p. 1. In some things each side of a Contradiction seems to be demonstrable p. 4. Every Man believes and has the Experience of several things which in the Theory and Speculative Notion of them would seem as incredible as any thing in the Scriptures can be supposed to be p. 12. Those who disbelieve and reject the Misteries of Religion must believe things much more incredible p. 24. CHAP. II. Of Inspiration ALL motion of Material things is derived from God and it is at least as conceiveable by us that God doth Act upon the Immaterial as that He Acts upon the Material part of the World and that He may act more powerfully upon the Wills and Understandings of some Men than of others p. 28. Wherein the inspiration of the Writers of the Scriptures did consist and how far it extended p. 31. Such Inferences from thence as may afford a sufficient Answer to the Objections alleged upon this Subject p. 41. The Inspiration of the Writers of the Scriptures did not exclude Humane Means as information in Matters of Fact c. p. 42. It did not exclude the use of their own Words and Style ibid. Tho' somethings are set down in the Scripture indefinitely and without any positive Assertion or Determination this is no proof against their being Written by Divine Inspiration p. 43. In things which might fall under Humane Prudence and Observation the Spirit of God seems to have used only a directive Power and Influence p. 46. This infallible Assistance was not permanent and Habitual P. 49. It did not prevent Personal failings p. 50. No Passage or Circumstance in the Scripture Erroneous p. 51. CHAP. III. Of the 〈◊〉 of the Holy Scriptures THE Grammatical Construction and Propriety of Speech p. 53. Those whch are look'd upon as Defects in the Scripture-Style were usual in the most approved Heathen Authors p. ib. Metaphors and Rhetorical Schemes and Figures p. 57. The Style different of different Nations p. 58. The Titles of Kings p. 59. What Arts were used by Orators to raise the Passions p. 60. That they sometimes Read their Speeches p. 62. The Figurative Expressions of the Prophets and their Types and Parables were Suitable to the Customs of the Places and Times wherein they Liv'd ibid. Several things related as Matter of Fact are only Parabolical Descriptions or Representations p. 64. The Prophetick Schemes of Speech usual with the Eastern Nations p. 66. The want of Distinguishing the Persons speaking has been a great cause of misunderstanding the Scriptures p. 68. The Antiquity and various ways of Poetry p. 69. The Metaphorical and Figurative use of Words in Speaking of the Works and attributes of God p. 71. The Decorum or Suitableness of the matter in the Style of Scripture p. 79. The Method p. 86. Some Books of Scripture admirable for their Style p. 89. Why the Style not alike excellent in all the Books of Scripture p. 93. CHAP. IV. Of the Canon of the Holy Scriptures ANy Controversy concerning the Authority of some Books of Holy Scripture no prejudice to the rest p. 96. The uncontroverted Books contain all things necessary to Salvation p. 97. The Dispute concerning the Apochrypha falls not here under consideration p. 99 No Suppression or Alteration of the Books of the Old Testament by Idolatrous Kings c. p. 100. The Book of the Law in the Hand-Writing of Moses found in the Reign of Josiah p. 102. No Books but those which were Written by Inspiration received by the Jews into their Canon p. 103. What opinion the Ten Tribes had of the Books of the Prophets c. p. 105. Neither the Samaritans nor the Sadduces rejected any of the Books of the Old Testament p. 106. Of the Books whereof mention is made in the O. T. p. 106. Why the Books of the Prophets have the Names of the Authors exprest and that there was not the same Reason that the Names of the Authors of the Historical Books should be exprest p. 108. A wonderful Providence manifest in the Preservation of the Books of the O. T. for so many Ages p. 109. The New Testament confirms the Old p. 111. The Caution of the Christian Church in admitting Books into the Canon ib. The Primitive Christians had sufficient means to examine and distinguish the Genuine and inspired Writings from the Apochryphal or Spurious p. 113. The Gospel of St. Matt. in Hebrew how long preserved p. 115. The Greek Version of it p. 116. The Canon of Scripture finished by St. John and the Books of the other Evangelists c. reviewed by him p. 117. The Testimony of the Adversaries of our Religion ib. Copies of great Antiquity still extant p. 118. How it came to pass that the Authority of some Books was at first doubted of p. 119. The Canon had been fix'd and confirmed in Councils in Tertullian's time p. 121. The Canon of Scripture generally received by Christians of all Sects and Parties p. 124. CHAP. V. Of the various Readings in the Old and New Testament AN extraordinary Providence manifest in the preservation of the Scriptures from such Casualties as have befaln other Books p. 126. The Defect in the Hebrew Vowels and the late invention of the Points no prejudice to the Authority of the Bible p. 127. The change of the old Hebrew Characters into that now in use is no prejudice to the Authority of the Hebrew Text p. 130. The Keri and the Ketib no prejudice to it ib. The Difference between the Hebrew Text and the Septuagint and other Versions or between the Versions themselves no way prejudicial to the Authority of the Scriptures p. 132. It is confessed by the greatest Criticks both Protestants and
last Days of the Jewish Dispensation p. 388. The Times of the Gospel meant by the last Days p. 389. St. Paul did not suppose that the Day of Judgment was approaching in his time p. 391. There is no reason to suppose that the last Judgment must be confined to one Day p. 393. CHAP. XXIII Of Sacraments THE Nature and design of Sacraments p. 396. 1. They are outward and Visible Signs of our Entrance into Covenant with God or of our Renewing our Covenant with him ib. 2. They are Tokens and Pledges to us of God's Love and Favour p. 402. 3. They are means and Instruments of Grace and Salvation p. 404. 4. They are Federal Rites of our Admission into the Church as a Visible Society and of our Union with it as such p. 406. The Sacraments of Baptism and the Lord's Supper fully Answer the end and Design of the Institution of Sacraments p. 407. CHAP. XXIV Of the Blessed Trinity THere is no Contradiction in this Mistery of our Religion p. 412 The Distinction of the Three Persons in the Deity p. 413. The Unity of the Divine Nature p. 414. The Difference between the Divine Persons and Humane Persons 417. Other things are and must be believed by us which are as little understood as this Doctrine p. 421. The necessity of the Belief of this Doctrine explained and Defended p. 423. This Doctrine exceedingly tends to the Advancement of Vertue and Holiness and has a great Influence upon the Lives and Conversations of Men p. 427. CHAP. XXV Of the Resurrection of the Dead GOD is certainly able to raise the Dead p. 431. Bodies after their Corruption and the Dissolution of the Parts which Compose them may be restored to Life by the Reunion of these Parts again p. 436. We may rise again with the same Bodies which we have here notwithstanding any change or Flux of the Parts of our Bodies while we Live or any Accidents after Death p. 437. It is not only credible and Reasonable to believe that God can but likewise that he will raise the Dead p. 443. CHAP. XXVI Of the Reasons why Christ did not shew himself to all the People of the Jews after his Resurrection THere are Reasons peculiar to this Dispensation of his Resurrection why Christ should not shew himself to all the People after he was risen from the Dead p. 449. It had not been suitable to the other Dispensations of God towards mankind for him to have done it p. 451 Great Numbers of the Jews being given over to hardness of Heart would not have believed tho' they had seen Christ after his Resurrection p. 452. If the Jews had believed in Christ their Conversion had not been a greater Proof of the Truth of his Resurrection than their Unbelief has been p. 453. The Power of Christ's Resurrection manifested in the Miraculous Gifts bestowed upon the Apostles was as great a Proof of his Resurrection as the Personal Appearance of our Saviour himself could have been p. 454. CHAP. XXVII Of the Forty Days in which Christ remained upon the Earth after his â—â—â—surrection and of the manner of his Ascension MAny things in the Life of Christ before his Passion omitted by the Evangelists p. 459. And likewise after his Resurrection p. 461. What may be concluded from that which we Read of his conversing with his Disciples after it p. 463. The manner of his Ascension p. 465. CHAP. XXVIII Why some Works of Nature are more especially ascribed to God why means was sometimes used in the Working of Miracles and why Faith was sometimes required of those upon whom or before whom Miracles were wrought ALL Creatures act with a constant dependance upon the Divine Power and Influence but things may be said more especially to be done by God himself whereby upon some extraordinary Occasion his Power and his Will are more particularly manifested or his Promise fulfilled p. 469. Miracles are more peculiarly the Works of God because they are wrought without the concurrence or subserviency of Natural Means ib Means used as Circumstances to render Miracles more observable not as concurring to the Production of the effect 470. Christ had given undeniable Proof of his Miraculous Power before he required Faith as a condition in such as came to see his Miracles and to receive the benefit of them p. 471. Whether he required Faith of any before his working of a Miracle who had not already seen him work Miracles p. 481. Great Reason that no Miracle should be purposely wrought for the captious and Malicious p. 482. The case of his own Country-men was particular ib. The case of those who came to desire his Help p. 487. Our Saviour hereby signified that he requires the same Faith of those who have not seen his Miracles as he did of those who had seen them p. 489. CHAP. XXIX Of the ceasing of Prophâ—â—â—es and Miracles THe Antiquity of Prophecies adds to their force and Evidence p. 491. The Cessation of Miracles We read of no Miraculous Power bestowed upon any Man before Moses p. 492. Neither Prophecies nor Miracles in the Jewish Church for more than four hundred years before Christ p. 495. Miracles if common would lose the design and nature of Miracles p. 498. Men would pretend to frame Hypotheses to solve them p. 499. A constant Power of Miracles would occasion Impostures ib. They would occasion Pride in those that wrought them p. 501. No more Reason for Miracles to prove the Christian Religion among Christians than there is need of them to prove a God ib. A Divine Power is notwithstanding evident among Christians living in Heathen Countries p. 502. CHAP. XXX Of the Causes why the Jews and Gentiles rejected Christ notwithstanding all the Miracles wrought by him and his Apostles ASupernatural Grace necessary to True Faith p. 504. Jews and Proselytes were converted in great Numbers p. 508. Many durst not own Christ Others had their hearts hardned p. 511. They had violent prejudidices against the Gospel p. 512. The Signs and Wonders of false Prophets a cause of the Infidelity of the Jews p. 514. The unbelief of the Jews being foretold by the Prophets is a confirmation of the Gospel p. 515. Great Numbers of the Heathens converted p. 516. The cause of unbelief in the Philosophers ib. Of Epictetus and Seneca p. 518. The prejudices of the Gentiles p. 521. They would not be at the Pains rightly to understand the Christian Religion p. 522. Oracles had foretold that it should not last above 365 Years p. ib. Heresies and Schisms gave great Scandal p. 523. Many Heathens however had more favourable and just Thoughts of the Christian Religion p. 524. Of the Writings of the Heathens against it p. 528. The Writings of the ancient Jews confirm it p. 530. CHAP. XXXI That the Confidence of Men of false Religions and their Willingness to suffer for them is no prejudice to the Authority of the True Religion THe Martyrs for the Christian Religion more
for what Book is there without 'em or what Book of the same bigness and of any Antiquity has so few various Lections as the Bible and what Book can be Transcribed or Printed but it is liable to have mistakes made in it IV. No difference between the Hebrew Text and the Septuagint and other Versions or between the several Versions themselves is any prejudice to the Authority of the Scriptures nor can prove that the Hebrew Text was ever different in any thing material from what it is now The Translation of the Septuagint * Id. Prolegom ix s â—2 x. s 8. as it hath been observed from St. Jerom and others is in many places rather a Comment or Paraphrase than a strict Version and gives the sense rather than the words of the Hebrew Texts Many times there is supposed to be a difference where there is none for want of a sufficient knowledge of the Original as †Pocock Append. ad Porâ— Mos c. 1 2 3 4. Pears Praef. ad Septuag Edit Cantab Is Voss de lxx Interpret Walt Proleg ix 46. Dr Pocock has shewn in divers Instances and Bp Pearson in others besides what has been written by Isaac Vossius to this purpose and one very skilful in the Oriental Tongues had undertaken to shew the agreement between Hebrew and and the Septuagint throughout and had made a considerable Progress in the work as Bishop Walton informs us Other differences proceed from the mistakes of Transcribers as it must needs happen in Books of which so many Copies have been taken in all Ages and from the rashness of Criticks in making unnecessary alterations or by inserting into the Text such Notes as were at first placed only for explication in the Margin In some things of less consequence the Translators might be mistaken or they might follow a different Copy The Authority of the Text of Scripture is greatly confirmed from the citations of the Greek and Latin Fathers from whence it appears that in the several Ages of the Greek and Latin Churches the Copies which they made use of had no such variations from those we now use as to be of any ill consequence in matters of Religion As to the Imputation that was charged upon the Jews by some of the Fathers that they had corrupted the Scriptures in such places as according to the Translation of the Septuagint and the sense of their Ancestors must prove the Truth of the Christian Religion against them this is to be understood of the Versions of Aquila Symmachus and Theodosian who being all either profest Jews or Judaizing Hereticks designed their Translations to countenance their own errors especially Aquila who undertook his Version purposely to oppose that of the Septuagint For it is now generally agreed that the Jews never deserved the Censure of having corrupted the Hebrew Text tho they perverted the sense of it and where there were various Readings chose to follow that which was most favourable to their own pretences tho it were in contradiction to the Judgment of their Forefathers as well as the Christians Philo in a discourse cited * Euseb Praepar Evang. lib. viii c. 6. by Eusebius who thereby owns the Truth of it said that for the space of above two thousand years there had not been a word altered in the Law but that the Jews would chuse to dye never so many deaths rather than they would consent to any thing in prejudice of it And †Contra Apion lib. i. Josephus declares of the whole Old Testament that it had suffered no alteration from the beginning down to his own Time * Antiqu. Eccl. Orient Epist 38. Morinus himself whatever he hath elsewhere said to the contrary declares in a Letter to Dr Comber Dean of Carlisle that he supposes no man can doubt but that the Jewish Copies caeteris paribus are to be preferred before any Copies of the Samaritans which he in his Writings so highly magnifies It must be acknowledged that the numbring of the Verses and Words and Letters and the observing which was the middle Letter of every Book could signify little to the securing of the Hebrew Text entire because there may be the same number of Verses and Words and Letters in different Books and the same Number of Letters may make up different Words and the same Words diversely placed and apply'd may express a very different sense nor could there be any charm in a word that stood in the midst of a Book to keep all the rest in their proper places But this scrupulous and even superstitious diligence of the Jews in little things is an evidence of their constant study of the Scriptures and of the great value and reverence they had for it so that they would neither corrupt it themselves nor suffer it to be corrupted by others but were careful and zealous to preserve every ever letter and tittle and as I observed before from Josephus they were so well acquainted with it that he thought he could not fully enough express their skill and accuracy but by saying that they knew it better than their own names V. It is evident and confest by the Criticks that neither by these nor by any other means any such difference is to be found in the several Copies of the Bible as to prejudice the fundamental Points of Religion or weaken the Authority of the Scriptures All relating to this controversy has been eagerly debated by contending parties who yet agree in this whatever they differed in besides that the various Lections do not invalidate the authority of the Scriptures nor render them ineffectual to the end and design of a Divine Revelation inasmuch as all the various Lections taken together are no preiudice to the Analogy of Faith nor to any Points necessary to Salvation * Non minus ex ijs quae supra disputata sunt planum est id quod statim libri primi initio monuimus saepius toto opere inculcavimus plerasque omnes quae observari deprehendi in sacris libris possunt varias Lectiones levissimi esse ac pene nullius momenti ut parum admodum intersit aut vero perinde omnino sit utram sequaris sive hanc sive illam Ludovic Cappel Crit. Sacr. lib. 6. c. 2. Ludovicus Cappellus who had studied this subject as much as any man and was as well able to judge of it after the strictest examination he could make found that the things relating either to Faith or Practice are plainly contained in all Copies whatever difference there is in lesser things as in matters of Chronology which depend upon the alteration or the omission or addition of a Letter or in the Names of Men or of Cities or Countreys But the fundamental Doctrines of Religion are so dispersed throughout the Scriptures that they could receive no damage nor alteration unless the whole Scriptures should have been changed Wherefore not only the most learned Protestants but â€
Persuasion doth not determine Right and Wrong True and False the remaining difficulty is how to distinguish them and that must be by the proper Evidence and the intrinsick Goodness of the Cause And our Evidence in behalf of our Religion is plain matter of Fact as the Death and Resurrection and Ascension of our Blessed Saviour and the Miracles wrought by him and his Apostles And if our Religion has sufficient Proof of what we assert in matter of Fact and other Religions have not sufficient Proof of that Authority to which they lay claim this must determine the Point though a Mahometan or Pagan should be as zealous for his Religion as a Christian can be It is commonly and truly said that it is not the Suffering but the Cause which makes the Martyr and if Men of False Religions have never so much Confidence of the Truth of them and have no Ground for it this can be no Argument against the Grounds and Proofs upon which the Evidence of the Christian Religion depends Other Religions may have their Zealots who offer themselves to die for them but the Christian Religion properly has the only Martyrs For Martyrs are Witnesses and no other Religion is capable of being attested in such a manner as the Christian Religion no other Religion was ever propagated by Witnesses who had seen and heard and been every way conversant in what they witnessed concerning the Principles of their Religion no Religion besides was ever preached by Men who after an unalterable Constancy under all kinds of Sufferings at last died for asserting it when they must of necessity have known whether it were true or false and therefore certainly knew it to be true or else they would never have suffered and died in that manner for it no other Religion was ever attosted from its first Propagation for several Hundreds of Years together by Men who had either seen the first Preachers themselves or had been acquainted with others who had seen them or had wrought Miracles and seen others work them no other Religion is contained in Books which were written at the first Propagation of it and dispers'd into all Countries in all Languages amongst all sorts of Men and especially amongst those who were most concerned and most able and desirous to disprove it if it had been false no Religion besides has by so weak and unlikely means prevailed over all the Power and Policy of the World none is in its Doctrin so agreeable to Reason and so worthy of God for its Author and none has been delivered down with so clear a continued and uninterrupted Testimony through all Ages and conveyed by a succession of Testimonies to this present Age And therefore no other Religion can have Martyrs who can die in confirmation of such a Testimony as this or who can be Martyrs and Witnesses to it by assuring the World at their Death that they have received the Religion thus testified and confirmed for which they die It is not the bare asserting a thing boldly and then dying for it which makes a Martyr but the Qualifications necessary in a Witness are necessary in him that is that he should have all Opportunities needful to know the Truth as well as no Temptation to speak the contrary Which Qualifications were evident in the Apostles and first Martyrs whose Testimony is that upon which the Proof of our Religion is founded and the Martyrdoms of latter Ages are additional Testimonies which without the former would be insignificant but supposing them are all the Testimony that can be given to any matter of Fact at this distance of Time and are as much beyond the Sufferings in behalf of any other Religion as the Evidence of the Christian Religion is beyond the Evidence for all others It is not merely Zeal though it proceed even to Death and Martyrdom upon which we build our Faith but the Reasons which Christians have for their Zeal Divers Nations have been as earnest Assertors of their Fabulous Antiquities as others can be of theirs which are known to be true but are these ever the less or those ever the more true upon that account We insist upon it that we have Books to shew and clear Evidence to produce for what we maintain and these have been examined by many Men in every Age and compared with what is to be alleged in behalf of contrary Religions and Men of the greatest Learning and Judgment and Prudence have chosen to die rather than to renounce this Religion for any other after the nicest and most impartial Examination they could make Whereas the Zealots and Martyrs for the Religions which are contrary to Christianity must be acknowledged to be Men that understand nothing of Antiquity but are ignorant of the History of their several Religions and take all upon uncertain Report and absurd Traditions without any Proof or Possibility of it and even against manifest Reason and the Evidence of undoubted History So plain is it that the Zeal and Confidence of Men of false Religions and their willingness to die for them can be no prejudice to the Authority and Certainty of the true Religion The Enthusiasms and vain Notions and Conceits of some Zealots can be no more a Prejudice to the Truth and Reality of our Religion than it is an Argument against the Truth and Certainty of Human Reason that there are so many Fools and Madmen in the World CHAP. XXXII That Differences in Matters of Religion are no Prejudice to the Truth and Authority of it THere is nothing which has proved a a greater Snare and Scandal to weak Minds nor which gives the Enemies of Religion greater Advantage as they think against it than the Dissentions amongst Christians and the different Sects and Parties into which they are divided This makes some willing to conclude that there is no certainty on any side when they see equal Zeal and equal Confidence in Men of all Persuasions that contend for their several Opinions But St. Paul writes to the Corinthians that there must be not only Divisions but Heresies also and not only that they must be but that they are not without their use and expediency in the Church They are so far from being any real Prejudice to the Truth and Certainty of Religion that they do indeed conduce to manifest the Excellency of it and the Sincerity of those that profess it For there must be also Heresies among you that they which are approved may be made manifest among you 1 Cor. xi 19. From whence I shall shew I. That Differences in matters of Religion must be among Christians unless God should miraculously and irresistibly interpose to prevent them II. That it is not necessary nor expedient that God should thus interpose III. That these Differences how great and how many soever they be even the worst of Schisms and Heresies are no prejudice to the Truth and Authority of Religion I. That Differences in matters of Religion must be among
Christians unless God should miraculously and irresistibly interpose to prevent them There must be also Heresies among you The miraculous Power and Demonstration of an infallible Spirit in the Apostles themselves could not hinder the rise of them It must needs be says our Saviour that Offences or it is impossible but that Offences will come but wo unto him through whom they come Matth. xviii 7. Luke xvii The Church can by no means be free from Offences Scandals and Divisions unless God should forcibly restrain Men from running into them The Tempers and Capacities of Men are very different and therefore in many Cases they will make a different Judgment of Things Much Attention and Thoughtfulness and an exact Knowledg of Antiquity is requisite to make a true Judgment in divers Controversies and few Men are willing to be at that pains which is necessary to inform themselves aright in lesser Difficulties they are contented to take up with the Appearances of things which first offer themselves or to which by Custom and Education they have been most used There is so much Difficulty to get rid of Prejudices so much Labour and Study is in many cases required in the search after Truth that few can prevail with themselves to undergo it Few Men examine the Ground of things and fewer do it to any Purpose most Men follow as they are led without any further Care or Thought and die in the Religion in which they were brought up without much troubling themselves whether it be true or false but taking all upon Trust if they happen to be in the Right it is by chance and more than they know or are able to prove if they be in the Wrong they know as little of it but Right or Wrong they follow the Example of others of whom they have conceived a favourable Opinion or who have some Authority with them to influence them they profess their Religion as they practise other things for no better Reason than because they see others have done it before them and they stand up for it only as they do for all Customs which by long use are become familiar and almost natural to them but may be worn out by a different Practice and Custom And when the Generality of Men are thus careless and unconcerned to examine the Grounds and Principles of their several Religions this gives a mighty Opportunity and Advantage to Men of ill Principles and ill Designs to infuse and spread their Opinions For if by the Plausibleness and Importunity of their Insinuations or by the Profession of a more than ordinary Zeal and Strictness in some things that are most popular they can but gain a few Persons of Note and Interest who may influence others a Party is made and a Sect set up which may perhaps continue for some Generations and a fondness for Novelty and a Personal Dislike and Prejudice against some Men and an Esteem and Admiration of others and several Accidents as they fall in with the several Tempers and Inclinations of Men may make great Additions to a Sect that is once formed Men who thought themselves disobliged amongst the Jews were wont to go over to the Samaritans and Deserters in Religion are as usual as in War upon any great Discontent or upon hopes of great Advantage And these Men to Testify their Sincerity are observed commonly to be most Violent however they serve to make a Number and to strengthen a Party Most Schisms and Heresies have been begun by Men of ill Designs who under pretences of Godliness gratified their own Passions of Ambition or Covetousness or more Scandalous Vices This was the Original of the Heresies in the Apostles days and it has been observable in the first Authors of them ever since An Affectation of Singularity of Popular Fame and Preeminence have been the Occasion of great Mischieves in the Church Some Men are as fond of their own New Opinions as others are of Honours or Wealth or Pleasure and can bear no Contradiction but contend for a kind of Empire in Knowledge and shew a mighty Zeal to gain Proselytes because this is to extend their Conquests and enlarge their Dominion over Mens Faith Some that devoured Widows Houses have for a pretence made long Prayers Matt. xxiii 14. And it is a shame and Horror even to speak of those things which have been done by others not only in secret but openly and in the View of the World under the most solemn and Zealous Professions for the Glory of God and the Good of Souls And the Errors of Men of no ill meaning but of great Zeal with little Knowledg have sometimes found a strange Acceptance in the World for the sake of that Integrity and Sincerity which appeared in their first Authors Now when all the Passions and Infirmities and Vices of Men thus contribute to produce and promote Differences in Religion it is no greater Wonder that there are such Differences than that there are Frailties and Vices amongst Men that some Men are vicious and ready to seduce others and that others are easy to be seduced St. Paul complains of false Apostles deceitful Workers Transforming themselves into the Apostles of Christ and no Marvel says he for Satan himself is Transformed into an Angel of Light therefore it is no great thing if his Ministers also be Transformed as the Ministers of Righteousness whose end shall be according to their Works 2 Cor. xi 13.14.15 Satan himself strives to appear like an Angel of Light and Sin is forced to take the disguise of Religion Vice is a thing which few Men care much to own how fond soever they be of it Numbers in other cases are wont to bring things into Reputation but it is not so in most Vices which tho' they have been practised by great Numbers of Men in all Ages yet have been always nevertheless infamous and this shews the detestable Nature of Vice and Irreligion that they could never become creditable in a vicious and irreligious World but bad Men are ashamed of them and endeavour to conceal and hide them under some colour of Religion and Vertue But since every Vice and every Passion and Interest of Men may conduce to the raising and somenting of Differences in Religion it is as impossible that they should not be in the World as that Sin it self should not be in it which can never be wholly prevented unless God should force Men to be Good and therefore it is impossible that there should be no Differences in Religion unless the same Force and Necessity should restrain Men from them II. It is not necessary nor expedient that God should miraculously and irresistibly interpose to prevent Differences in Matters of Religion Because it would contradict the very Design of all Religion for God thus to interpose The Design of Religion is to Direct and Command Men what to Believe and what to Do upon such Terms as may prevail with them by reasonable Arguments
other And as all Obliquity supposes Rectitude from which it declines so Vice supposes Vertue and Error supposes Truth and Error in Religion must suppose Truth in Religion For whatever is contrary to any thing necessarily implies the Being of that to which it is contrary and that which is not can have nothing contrary to it Nothing is more certain than it is that if there were no Vertue there could be no Vice if no Truth there could be no Error and unless there were Truth and Excellency in Religion it were impossible that there should be any such thing as Heresie or Schism which are other words for Error and Vice in matters of Religion And it hath been already observed that the worst Heresies give an occasion to the clearing those Points of Religion which are disputed against and so must be far from invalidating the Truth of it But because these are things which some will not understand or may be unwilling to acknowledge and it is generally looked upon as a sure Argument of the weakness of any Cause when those that maintain it are not agreed about it amongst themselves let us consider 1. That all Parties are agreed in the Truth of Religion in general and of the Christian Religion in particular 2. That there is nothing besides in which Men have not disagreed as well as in matters of Religion 1. All Parties are agreed in the Truth of Religion in General Even Hypocrites and Impostors so far own Religion as to believe that it is worth the counterfeiting For no Man counterfeits that which is not no nor that which has no Worth nor Excellency in it No Man will be at much pains to be thought an Atheist or an Infidel who is not such and no Man will endeavour to be thought Vicious unless he be so indeed There are few pretenders to the Shame and Infamy which in Ages have been inseparable from Irreligion but it is the natural Sense which Men have of Religion that gives it so great Credit and Honour in a wicked World that even the Shadow and Counterfeit of it has sometimes too much prevailed But farther all Sects and Parties of Christians are agreed in the Truth of the Christian Religion and the only difference amongst them is concerning particular Doctrins and Opinions that is concerning the true Meaning and Explication of it And no Man disputes about the Meaning of that which they do not at the same time suppose to be When any Point or Clause of a Law is in Dispute it would be ridiculous from thence to conclude that no such Law was ever made because all Parties must agree that there is such a Law or else there could be no dispute about it And when Differences arise in Religion it is an Argument for the Truth of Religion because there can be Difference about nothing and Men would never differ about Religion if it were not true or they did not think it to be so But Christians are not only agreed in the main that the Gospel is true but they are likewise agreed in the Sense and Meaning of it as to the Fundamental Articles necessary to Salvation This was the ancient Rule and Measure laid down by Vincentius Lirinensis of the Catholick Doctrin necessary to be believed that it had been believed in all Ages in all Places and in all Churches And the excellent Arch-Bishop Usher whose Judgment in the Case may safely be relied upon has (a) Brief Declaration of the Universality of the Church of Christ and the Unity of the Catholick Faith professed therein delivered in a Sermon before the King the 20th of June 1624. declared That if at this day we should take a survey of the several (b) This Passage was produced by Dr. Potter and defended by Mr. â—hillingworth chap. 4. §. 44 c. Professions of Christianiny that have any large spread in any part of the World as of the Religion of the Roman and the Reformed Churches in our Quarters of the Aegyptians and Aethiopians in the South of the Grecians and other Christians in the Eastern Parts and should put by the Points wherein they differ from one another and gather into one Body the rest of the Articles wherein they all did generally agree we should find that in those Propositions which without all Controversie are so universally received in the whole Christian World so much Truth is contained as being joined with holy Obedience may be sufficient to bring a Man unto everlasting Salvation Neither have we cause to doubt but that as many as do walk according to this Rule neither overthrowing that which they have built by superinducing any damnable Heresies thereupon nor otherwise vitiating their Holy Faith with a lewd and wicked conversation Peace shall be upon them and Mercy and upon the Israel of God And he afterwards says in relation to the Papists in Ireland that he had sometimes treated with those of the opposite Party and moved them that howsoever in other things we did differ one from another yet we should join together in teaching those main Points the knowledge whereof was so necessary unto Salvation and of the Truth whereof there was no Controversie betwixt us And as to particular Controversies tho' one would imagin that wise Men of all others should be least apt to fall out about Words yet it is an old Observation that when learned and wise Men disagree in Opinion the Difference is commonly in the manner of expressing themselves or however it is generally about the manner of the Existence not about the Existence it self of Things Thus what is better known by all than the Sun and yet what Disputes have there been and ever will be concerning its Light and Motion and Distance and Dimensions But it ought likewise to be considered that in the Management of the Controversies in Religion such as are otherwise good Men are wont many times to be little favourable in representing the Opinions of their Adversaries and if Men might be allowed to explain themselves and were not provoked and exasperated beyond their own calmer Thoughts and Temper the Differences in Religion would not be near so great nor so many as they now appear to be It so happens in all Cases that Differences are widened by eager and contentious Debates Men speak more than they designed and then resolve to defend what they have said so that Disputes become endless and are drawn out into Particulars without number which were never at first thought of Many Books of Controversie are half taken up in asking cross Questions which perhaps neither of the Parties can answer to satisfaction nor do they often seem to design any thing farther than to puzzle one another and to be as captious and as troublesom as they can But this ought not to be imputed to the uncertainty of the Subject but to the perversness of Men and those who upon every occasion fall into so great Heats and Contentions must needs be very
well assured of that in which they agree that is of the Truth of Religion in General and of the Christian Religion in Particular as to the Fundamental Points of it The Differences among Christians may serve to prove to us Divine Authority of our Religion and of the Scriptures which contain it since Christians agree in asserting their Divine Authority and have never been so much at unity among themselves as to be able to agree to corrupt them but have certainly delivered them down entire to us 2. It is not Religion only which Men Dispute about but there is nothing besides in which they have not disagreed It is observed that want of Experience and Knowledge of the World leads Men into more inconveniencies than want of Parts and Abilities And it is as certain that a thorough Knowledge of the Debates and Contentions in Philosophy would sooner cure most Men of their Infidelity than any Arguments could do Those who raise Objections against Religion if they would but consider that almost every thing else has as great Difficulties would be ashamed to reject Religion upon Pretences which if they hold must force them to reject all other things with it and to believe just nothing at all There have been Disputes in all Ages concerning Light and Motion the Wind and Seas and other Wonders of Nature but it would be absurd for this Reason to question whether there be any such thing as Light and Motion and whatever besides Men have disputed And yet it is more absurd if it be possible to allow that is a good Argument against Religion but against nothing else If the Sun yield his Light and Nature go on in her constant Course tho' Men differ never so much in their Philosophy about it what can Religion be the worse for their Disputes no body thinks that he sees ever the less for any Difficulties which have been urged concernning Vision and why should we be ever the less inclined to believe the Truth of Religion by reason of any Controversies in it Men may dispute any thing and there is hardly any thing but it has been disputed but nothing is the less credible for being disputed unless it can be disproved but is rather confirmed and advanced by it Truth is nevertheless Truth for meeting with opposition but is the more tried and the more approved as Strength and Courage is by the sharpest Conflicts Since then there will be Vices as long as there are Men in this World and Differences and Dissentions in Religion as long as there are Vices since they cannot be hindered but by the Omnipotent Power of God and there are great Reasons why he should not interpose to prevent them since Differences in Religion are so far from implying any uncertainty in Religion that they rather prove a Confirmation of it and are in divers respects made useful and expedient to the Edification of Christians it must be great inconsideration and weakness to produce them as an Objection against Religion There must be Heresies and the Spirit speaketh expresly that in the latter Times some shall depart from the Faith giving heed to Seducing Spirits and Doctrins of Devils speaking Lies in Hypocrisy having their Conscience seared with an hot Iron 1 Tim. iv 12. The Scripture could not be true unless these things should happen which are foretold in several Places of Scripture Behold says our Saviour I have told you before Matt. xxiv 25. it ought to be no new nor surprising thing to Christians to see Heresies arise tho' they be never so wicked and abominable because we are forewarned to expect them and they serve to give a kind of Testimony to the True Religion in fulfilling the Predictions of it They help to prove the Religion which they would destroy For if there had been no Heresies that Religion could not be True which has foretold them but since there are Heresies our Religion is at least so far true as to contain express Prophecies concerning them which we see daily fulfilled and as they evidently prove our Religion true in this particular so they invalidate it in no other Which is the (b) Just Mart. Dial. Answer that the Christians anciently returned to the Enemies of Religion when they made this Objection against it Let us follow the plain the known and and confessed Duties of Religion Humility Temperance Righteousness and Charity and when once we have no Temptations to wish Religion untrue upon the account of the plain Precepts and Directions of it we shall never suspect it to be so by reason of any Controversies in it For if Men will impartially consider things that Religion which has now For so many Ages stood out all the Assaults and Attempts with Enemies from without and Parties within could make against it and has approved it much better and more gloriously than it could have done if there never had been either Heresies or Schisms Let us therefore hold fast the Profession of our Faith without Wavering being assured that the Gates of Hell that is all the Power and Stratagems of Satan shall never be able to prevail against the Church of Christ but shall only serve to add to its Victories and adorn its Triumphs The Malice O Lord and fierceness of Man shall turn to thy Praise And the fierceness of them shalt thou refrain Ps Lxxvi 10. CHAP. XXXIII Though all Objections could not be answerred yet this would be no just Cause to reject the Authority of the Scriptures ALL Objections which can with any Colour or Pretence be alleged have been considered and answered by divers Men of Great Learning and Judgment and several Objections which have made most noise in the World as that about the Capacity of the Ark and others have been Demonstrated to be groundless and frivolous But tho' all Difficulties could not be accounted for yet this would be no just or sufficient cause why we should reject the Scriptures because Objections for the most part are impertinent to the Purpose for which they were designed and do not at all effect the Evidence which is brought in proof of the Scriptures and if they were pertinent yet unless they could confute that Evidence they ought not to determine us against them He that with an honest and sincere Desire to find out the Truth or Falshood of a Revelation enquires into it should first consider impartially what can be alleged for it and afterwards consider the Objections raised against it that so he may compare the Arguments in proof of it and the Objections together and determine himself on that side which appears to have most Reason for it But to insist upon particular Objections collected out of Difficult Places of Scripture tho' they would likewise observe the Answers that have been given which few of our Objectors have patience to do but run away with the Objection without staying for an Answer I say to allege particular Objections without attending to the main Grounds and Motives
THE REASONABLENESS AND CERTAINTY OF THE Christian Religion BY ROBERT JENKIN Chaplain to the Right Honourable the EARL of EXETER and late Fellow of St. John's College in Cambridge The Second Edition Enlarged LONDON Printed for P. B. and R. Wellington at the Dolphin and Crown the West-end of St. Paul's Church-Yard 1700. TO The Right Honourable JOHN EARL of EXETER May it please Your Lordship THE general Decay and Contempt of the Christian Religion amongst us has made me think that I could not better employ the Leisure which by Your Lordship's Favour I enjoy than in using my best Endeavours to shew the Excellency and the Certainty of it And what I have done is here humbly presented to your Lordship as of Right and upon many Accounts it ought to be The Honour and the Satisfaction which I have often had to hear Your Lordship speak in the behalf of Religion and Virtue encourage me to hope that a Performance though but such as this upon that Subject may obtain your Acceptance And the Name only of a Person of your Lordship's Honour and Learning and Knowledge of the World may perhaps be of more advantage to the Cause I undertake than any thing I have been able to write Religion may seem by Descent and as it were by Inheritance to belong to Your Lordship's Care The Wisdom and Piety of Your Great Ancestor appear to distant Ages in the Reformation which through the Blessing of God was in so great a measure by His means establish'd in this Kingdom And I have with Joy often thought that I could observe the Spirit and Genius of my Lord Treasurer BVRGHLEY now exerting it self more than ever in your Noble Family From whence methinks we may presage Happiness to the Nation and may yet expect to see a true sense of Religion revive and may hope that even in our days Christianity amongst English-men shall be more than a Name which is every where spoken against An eminent Vertue is a Publick Good There is a powerful and commanding Force in Great Examples to countenance Vertue and discourage Vice and Profaneness to make Irreligion appear as it is base and contemptible in the World to degrade it and thrust it down among the lower and untaught part of Mankind Much is not to be expected from the Schools and from the Gown under such Contempt and Discouragement But the Great and the Honourable have it in their Power to do great things things worthy of Themselves and for the Advancement of God's Glory Persons of High Birth and both by Nature and Education fitted for the Highest Undertakings whose Vertues shall flourish with their Years and add New Lustre to their Hereditary Honours may yet regain a due Esteem to Religion and adorn the Gospel of Christ This is a proper Object for the Ambition of generous aspiring Minds to express their Gratitude to Him who has placed them so much above the rest of the World and when they find themselves happy now to disdain to aim at any thing less than Everlasting Happiness hereafter To be Miserable after Happiness is an Aggravation of Misery But to receive Eternal Blessings as the Fruits and Improvement of such as are Temporal is the Privilege of those whom God has been pleased to distinguish from others by his Mercies and who distinguish themselves by a regard to his Honour and Service All that know Burghley and who is there almost that doth not know it are surprised with Wonder and Delight to observe what Art can do and to behold the Splendor and the Magnificence of Foreign Countries in our own But the Glories and Rewards of Vertue shall continue when Burghley it self and the World shall be no more and will make Death but a Passage and an Advancement from one Palace from one Honour to another and a Removal only from the uncertain Riches and imperfect Felicities of this Life to the Mansions of Eternal Bliss in Heaven That these my Endeavours may prove but in any measure serviceable to the Ends of Religion and Virtue and thereby to the Glory and Happiness of your Honourable Family in this and a better World is My Lord the unfeigned Desire and Prayer of Your Lordship 's Most Humble and most Obedient Servant and Chaplain R. Jenkin THE PREFACE I Am sensible that the Publication of a Treatise of this nature will be liable to Exceptions from those for whose Vse and Benefit it is chiefly design'd who will be ready to lay hold of all Pretences to avoid the being convinc'd of what they have so little mind to believe They will be apt to say That if the Truth of Religion be so certain and so evident as it is maintain'd to be there could be little need of so many Discourses upon this Argument for it is no sign of Certainty when tho' such a number of Books are Publish'd of this kind that so many Men of Learning and Parts have written upon the Subject yet others it seems are not satisfy'd in their Performances but are continually offering something new upon it They will likewise object That many of the Professors and Ministers of Religion do not live as if they believ'd themselves at least not as if they were so very certain of what they teach and that if there were so great Certainty there never could be so many Vnbelievers but all who had heard of it must needs be convinc'd by such Evidence I shall therefore shew here That the Number of Books written on this Subject doth not prove the Vncertainty of Religion but rather the contrary and that the ill Lives of Men is no Argument against the Religion they profess And then I shall enquire how it comes to pass That a Religion which carries so plain and convincing Evidence along with it should yet by too many be disbeliev'd or disregarded 1. To the First Thing it might be sufficient to say That the Number of Writers is a great Confirmation of the Truth of our Religion since as many as have undertaken the Proof of it have always agreed in the main Evidence and differ only in Method or in the Management of particular Arguments And though all have not written with equal Strength and Clearness yet there is not I believe one Author but has brought sufficient Arguments to confute the Adversaries of Religion They are pleas'd indeed to think otherwise But they may at least take notice how obvious it is that if this Objection prove any thing it must prove That there is no such thing as Certainty in the World because there is no Art nor Science concerning which divers Treatises are not daily Publish'd But are therefore the Natures of Vertue and Vice uncertain Is it the less certain whether Justice Temperance and common Honesty be Vertues or whether Murther Adultery and Theft be Crimes because Laws are made and Sermons daily preach'd concerning these Things Or can any Man doubt That these Crimes often meet with severe Punishments even in this
World though Men will take no Warning by never so many Examples but have need of continual Advice and Exhortation to keep them from the Commission of them Is there the less Certainty in the Mathematicks because Euclid Apollonius and innumerable others of all Ages and Nations have put forth Books and Systems of Mathematicks in several Forms and Methods When many write upon the same Subject it is an Argument of the Excellency and Vsefulness of it not that they are dissatisfy'd in what has been already said by others but that they think more may be said or that some Things may be prov'd more clearly in another Method with more Advantage to some Capacities and with greater Probability of removing the Scruples of some Men. It is undoubtedly very fit that all necessary Doctrines upon which the Eternal Happiness or Misery of Mankind depends should be treated of in all kinds of Ways and Methods and they cannot be too often discours'd of nor by too many Men that no Objection may remain unanswer'd nor Scruple unobserv'd Though a little may be sufficient upon a plain Matter to wise Men yet too much cannot be said upon a Subject wherein all Men are concern'd And it is the great Assurance of the Truth of Religion and Charity to the Souls of Men that has engag'd so many Authors in this Cause Besides the Primitive Fathers and Apologists Men of the greatest Learning and Abilities in latter Ages have undertaken this Subject having made it their Study and Business to consider the Grounds of our Holy Religion And I think few will pretend to more Judgment to discover Truth or to more Integrity to declare it than such Authors who have had no particular Interest or Profession in reference to Religion but were under only the common Obligations of all Christians which if they had valu'd as little as some others they could with as much Wit and Learning have appear'd in the Cause of Irreligion as any that ever undertook it Many of the most Eminent in all Professions and Callings have been the most zealous Assertors of Religion as I might shew by particular Examples which are in every Man's Memory Indeed I believe few Men have so vain an Opinion of themselves as to think they understand their several Studies and Professions better than such Persons who have given undoubted Evidence of their unfeigned Belief of the Christian Religion Men of the greatest Sagacity and Judgment have not been mov'd with such Objections as others so much stumble at but have liv'd and dy'd the Glory of their Age and an Honour to their Religion such were the Learned Prince of Mirandula and that Learned French Nobleman Mornaeus such were Grotius Sir Matthew Hales Dr. Willis and many besides both of our own and other Nations I shall mention but one more who indeed was so Eminent that I scarce need mention him for he must be already in every Reader 's Thoughts I mean the Honourable Mr. Boyle who was as inquisitive and as unwilling to be impos'd upon and knew as much of Nature perhaps as ever any Man not Inspir'd did and had withal as stedfast a Belief and as aweful Apprehensions of Reveal'd Religion which he endeavour'd to Establish and Propagate not only by his own Writings but by the Labours of others which he Engag'd and rewarded by his Last Will and Testament 2. But Men do not always live answerably to what they profess to believe It were heartily to be wish'd that there had never been any Occasion given for this Objection For though it be very inconsiderable in it self yet it does I believe the most mischief of any because Men naturally govern themselves more by the Example than by the Judgment of others or even than by their own Reason But if we will judge aright the Example of one Man who lives according to the Doctrines of Religion ought to be of more weight with us than the Example of never so many who live contrary to their Profession Because when Men profess one thing and act another their Actions are surely as little to be regarded as their Profession And if we will not believe their Profession against their Actions why should we regard their Example against their avowed Principles and Profession It is in all other cases esteemed a good Argument for the Truth of any thing when Men confess it against themselves And the Motives and Temptations are visible by which they are led aside from their own declared Faith and Judgment this Pleasure or that Profit is the cause of it which every Man can point to But when he who lives conformably to his Principles denies himself when he loses and suffers by it he must needs be in great earnest whereas the others are apparently bribed to forsake that in Practice which notwithstanding they cannot but own in the Theory and Principles This was an old Prejudice against Philosophy That the Philosophers did not observe their own Precepts But it was rejected by wise Men as no Argument against the Truth and Vsefulness of Philosophy It is a great Objection against the Men but sure it can be no Argument against the Things themselves that they are disregarded by those who understand their worth and pretend to have a due value and esteem for them And whoever renounces the Faith or takes up Principles of Irreligion because of any ill Practices of others too plainly declares either that in Truth and Sincerity he never had any or that he is very willing to part with his Religion All Men make some pretence to Reason and those Men most of all who are so apt to decry Religion upon this account That many who profess to believe it do not always live up to its Rules and Instructions But they do not consider in the mean time That Men generally act as much against Reason as against Relgion and that therefore this Objection if it can signifie any thing must banish all Reason and good Sence out of the World If there be no True Religion because so few practise it as they ought there can be no True Reason neither because the Lives of so many Men contradict it And some perhaps would be contented that there should be no True Religion rather than that there should be no True Reason because then they must be no longer allowed to be able to Reason against Religion But if the Truth and Reality of Things depend upon the Practice of Men then the same Religion may be true and false at the same time it may be true in one Age and false in another or true in one Countrey and false in the next and must be more or less true or false in the same proportion as the Lives and Manners of its Professors are more or less vertuous or vicious Indeed this is so unreasonable and unjust a Prejudice against Religion though it be grown a very common one that methinks every Man should be ashamed of it especially Men of Reason
who scorn so much in all other cases to depend upon the Practice and Authority of others And it is hard to believe that Men who think at all can think as they speak when they make use of this Objection Will any Man suppose that Temperance doth not preserve Health tho' he should see his Physician run into excess or that Poyson will not kill tho' the Man who tells him so and advises him against it be so desperate as to take it himself But as absurd as this Objection is in it self it is most of all absurd when it is urged against the Christian Religion of which we are assured that one of the Twelve who first preached it was an Apostate and a Traytor and our Saviour declares that many who had Preached and wrought Miracles in his Name should be at last rejected by him Matth. vii 21. And therefore for any to make this cavil against Christianity is only to shew that they do not consider it or will not remember the plainest and most remarkable Points of it 3. The causes of Vnbelief amongst Christians notwithstanding the clearest Evidence for their Religion are too many to be here recounted But I shall mention some of the chief of them 1. Vicious Men are very unwilling to believe that Religion to be True which is so directly contrary to their whole course of Life and to all their Inclinations and Desires but they are very ready to catch at any Cavils and Pretences against it The Lives of too many Christians have brought a Scandal though a very unjust one upon the Religion which they profess and Men who find themselves more enclined to do as they see them do than as they hear them acknowledge they ought to do make no sufficient enquiry into the Principles of Religion 2. Divers Men have had a strange Ambition to say something new upon every Subject they treat of and in order to that have set themselves with all their Skill and Power to contradict and overthrow what has been said by others that they might make way for their own Opinions or so to refine upon the Notions of others that they might appear New and of their own Invention which has made inconsiderate Men conclude that we are always to seek in our Doctrine and have no fix'd Principles whereas Men of Learning and Judgment know that commonly what is with so much ostentation proposed and recommended to us for New has been considered and rejected of old though not perhaps in the very Terms yet in the Sence and Substance of it or else it is some True Doctrine under a different Form and Manner of Expression The Improvements which have been made in Philosophy this last Age afford a real and great advantage towards the Proof and Establishment of Religion in Mens Minds and yet there are few things which have been more abused to the Dishonour of it For when Men find it convenient to give some vent to the Philosophical Humour they bethink themselves of a fit Subject for it to discharge it self upon and this must be something Great and something that is very New and Surprising and there is nothing which answers all these Qualities so well as a New Account of the Origin of the Vniverse and then the History of the Creation in Genesis as well as the World it self must undergo all the Alterations which they are pleased to impose upon it that it may perfectly submit and comply with their New Hypotheses If this Fancy should hold New Systems of the World will be as common as New Romances They must pardon me the Expression for Des Cartes himself among his Friends gave no better Name to his System which was the first Ground and Occasion to all the rest And nothing is more easie with a Philosophical Wit than to build or destroy a World But it is to be hoped when they have wearied themselves with New Contrivances they will let us have our Old World again In the mean time these Men who have too much Philosophy to have no Religion put dangerous Weapons into the Hands of those who have neither the one nor the other and know not how to use them but to do mischief And there is nothing so plain but it may be rendred difficult and obscure to many Men by long and subtile Disputes If great numbers of Men should write concerning the Sun's Heat and Light and Motion for many Years and every one should still contradict all that went before him and strive to say something New and Strange upon the Subject the last for ought I know might pretend to prove that perhaps there may be no Sun at all Which indeed is no more than what the Scepticks have said And this Infidelity and Scepticism concerning God and his Providence and Revelation must end in the Scepticism of our very Senses if these Principles be pursued in their direct and unavoidable Consequences Others have been too bold with the Mysteries of Religion and have pretended to explain them so far as if they would endeavour to present us with a Religion without all Mystery which at the same time has exposed Themselves to Reproach and Religion to the Scorn of such as are glad to take all occasians to shew their Good-will to it The evident and declared Design of the Socinians is to retain no Mysteries but by forced Interpretations of Scripture to expound them all to their own that is to a new and absurd sence and it is but too plain that there is a combined Design carried on between Them and the Deists who are contented to pass for Christians with a Distinction and without a Mystery Anti-Trinitarian is a milder word than Anti-Christian and Unitarian is but a different Name for Deist Another sort have been very laborious in finding out Mysteries where there are none and under a pretence of reducing the plainest Doctrines to clear Principles have only amâ—â—sed and confounded Men in the true and obvious Notions of them Thus the Duties of Love to God and to our Neighbour are plain in themselves and are as plainly set down in the Scriptures And to raise Abstracted and Metaphysical Speculations upon so plain Texts is only to tell us what we know before in other and less intelligible Terms or else to fall into the nice and rash Disputes of the School-Men or into the Enthusiastick Heats of the Mystical Divines which can have no Tendency to the Peace or Edification of the Church but gives an Occasion to the Adversary to Blaspheme 3. A Third Cause of Infidelity has been the Rashness of some Criticks For if any thing relating to Religion has been once call'd in Question by Men who have got themselves a Name by writing more boldly than wiser Men have done the Authority of such Men shall be thought a sufficient Answer to all the Arguments which can be taken from any thing which they are pleas'd to dislike Criticism when it falls to the share of a prudent
Man is without doubt a necessary and most valuable Part of Learning But it must be confess'd that there is hardly any thing more impertinent than an impertinent Critick It is a great thing if it be well consider'd to set the Bounds and fix the Territories of Learning to adjudge to every Author his own Works and say that this Book or perhaps some small Part of a Book shall be his and the other he shall have nothing to do withal This is no trivial Matter nor of small Consequence and ought not to be at the pleasure of any one who has a mind to be taken notice of for contradicting the receiv'd Opinion and being more confident than others And the less Occasion there is for these Criticks the more Danger there is from them for if there be no Work for them they will be apt to make themselves Work And what Author will be able to stand before Men whose Business and Ambition it is to find Fault But though the Jurisdiction of Criticks be very large and absolute Yet I have taken care not to come under it but have purposely avoided insisting upon any Authorities which have faln under their Disputes unless it be perhaps in speaking of the Sibyls but there I have the Consent of the best Criticks besides evident Reason on my side so far as I am concern'd for them 4. A Pretence to Miracles and Prophecies without Reason or Ground for it in behalf of some particular Errors has weaken'd the Belief of the True Miracles and Prophecies And whilst laborious Endeavours have been us'd to shew that the Christian Religion cannot be true unless those Doctrines be true which have no Foundation in it the quite contrary has happen'd to what in Charity we must suppose these Authors design'd For instead of owning their Religion to be true Men who are convinc'd of the Weakness of their Pretences have taken them at their Word and have been forward to grant them That there is no Religion True and therefore not theirs 5. I shall shew at large in due time That the many Differences and Disputes in Religion are no prejudice to the Truth and Certainty of it but they are notwithstanding a great scandal and temptation and a great hindrance to the Salvation of Men especially as they are commonly managed whilst by all imaginable Arts and Means Men of different Parties and Opinions strive to run down their Adversaries Those who are concerned would do well I should think to consider what mischief may ensue through the imprudent and unchristian management of Disputes even in a right Cause which has no need of such methods and therefore they are the less excusable who use them in defence of such a Cause If we would convince or persuade Men in any other thing we never are wont to think it a proper expedient to use them ill and give them hard words And is rough Vsage proper only for the propagation of the Doctrines of the Gospel and of a Religion of Peace and Meekness and Charity I know what Examples may be produced to countenance this Practice but those great Authors have Excellencies enough for our imitation we need not imitate their Faults Our Blessed Saviour indeed himself and his Apostles did not always forbear severe language but then they spoke with a Divine Power and Authority and knew how to speak to the Hearts as well as to the Ears of Men and fully perceived when this was the last and only Remedy to be used they could strike dead with their Words and were infallible in the use of such Expressions as were proper for the present occasion either to comfort or to terrifie Sinners and awaken them to Repentance There is no doubt but a seasonable Reproof or Rebuke though it be very severe may be not only consistent with Charity but may also be the Effect of it and if ever we may speak with the Power and Authority as well as in the meekness and gentleness of Christ we must do it when the Truth of the Christian Religion is called in question and that by Christians We live in an Age in which Men think they have done a great thing and enough for them to value themselves upon if they can but start a bold Objection against the Scriptures though it have never so little sence in it We have sufficient warrant to treat these Men as they deserve for the Apostles were commanded according to a Custom in use amongst the Jews to shake off the dust off their feet against such as rejected their Doctrine and the least we can say to them is to let them know that if they will not believe we are sorry for it but cannot help it and that they will have the worst of it Mr. Hobbs himself will allow that an Atheist ought to be banish'd as a Publick Mischief and scarce any Terms can be too severe for those who openly apostatize from the Religion in which they have been baptized and blaspheme that Holy Name by which they are called We must not so debase the Gospel of Christ as to seem to beg their Approbation which I 'm sure we have little need of in the present case I am far from thinking any thing small or inconsiderable in which the Honour of God and the Truth of Religion is concern'd but certainly a great distinction is to be made between them from whom we differ in particular Points though of great moment and consequence and those who rejct the Whole Our chief Zeal and Strength should be employed against the Common Enemies who delight in our Quarrels and sport themselves with the mutual Wounds we so freely give one another 9. We have a sort of Men amongst us who from hence have taken occasion to make it their whole Business both by their Discourses and Writings to laugh all Religion and Morality out of the World which has made our very Wit to degenerate though this be the only thing for which these Men seem to value themselves and our Poems with all their soft Numbers and flowing Style to be far from deserving Commendation for this way of Writing is as much against the Rules of Poetry as against those of Vertue and they can never answer it to their own Art whatever they may do to their Consciences but ought to be censured for being ill Poets as well as ill Men. A fine Saying a soft or bold Expression or a pretty Character is this all we have in exchange for our Reason and Religion which these Men have so laboriously decryed Some of the best Poets of our Age have been so sensible of the Dishonour hereby done to God the Disservice to Mankind and the Disgrace to so Noble an Art that they have employed their Genius a better way But the extravagant Raillery against Religion has been the more licentious and the more frequent not only because it has met with Applause from so many who are none of the wisest part of Mankind but
Argument Whereas if Chistians were but throughly acquainted with the Grounds of their Religion and sincerely disposed to believe and practise according to them they would be no more moved with these Cavils than they would be persuaded to think the worse of the Sun if some Men should take a fansie to make that the Subject of their Railery To have the more doubtful and wavering thoughts of Religion because it is exposed to the scorn and contempt of ill Men is as if we should despise the Sun for being under a Cloud or suffering an Eclipse not knowing that he retains his Light and Religion its Excellency still though we be in darkness the Light may be hid from us but can lose nothing of its own Brightness though we suffer for want of it and lie under the shadow of Death The Consideration of the Grounds and Reasons of our Religion is useful to all sorts of Men for if ever we will be seriously and truly Religious we must lay the foundation of it in our Vnderstandings that by the rational conviction of our Minds we may through the Grace of God assisting us bring our Wills to a submission and our Affections to the obedience of the Gospel of Christ and the more we think of and consider these things the more we shall be convinced of them and they will have the greater power and influence in the course of our Lives For tho' the Truth of the Christian Religion cannot without great sin and ignorance be doubted of by Christians yet it is a confirmation to our Faith and adds a new Life and Vigour to our Devotions when we recollect upon what good Reasons we are Christians and are not such by Custom and Education only but upon Principles which we have throughly considered and must abide by unless we will renounce our Reason with our Religion And what Subject can be more useful or more worthy of a rational and considering Man's Thoughts These things which are now made matter of Cavil and Dispute will be the Subject of our Contemplation and of our Joy and Happiness to all Eternity in the other World We shall then have clear and distinct apprehension of the Means and Methods of our Salvation and shall for ever admire and adore the Divine Wisdom in the Conduct and Disposal of those very Things about which we now are most perplex'd THE CONTENTS PART I. CHAP. I. That from the Notion of a God it necessarily follows That there must be some Divine Revelation THE Being of a God evident to Natural Reason p. 3. That there are wicked Spirits Enemies to Mankind p. 6. The miserable Condition of Man without the Divine Direction and Assistance and that God would not leave him without all Remedy in this Condition p. 8. The Judgment of St. Athanasius in the Case p. 15. CHAP. II. The Way and Manner by which Divine Revelations may be suppos'd to be deliver'd and preserv'd in the World The Manifestations of God's ordinary Providence insufficient and therefore some extraordinary Way of Revelation necessary p. 19. The ways of extraordinary Revelation either immediate Revelation to every particular Person or to some only with a Power of Miracles and Prophecies to enable them to communicate the Divine Will to others p. 20. I. It could not be requisite that God should communicate himself by immediate Revelation to every one in particular ibid. II. Prophecies and Miracles are the most fitting and proper Means for God to discover and reveal himself to the World by p. 29. 1. Concerning Prophecies ibid. 2. Concerning Miracles p. 33. III. Divine Revelations must be suppos'd to be preserv'd in the World by Writings p. 43. IV. They must be of great Antiquity p. 44. V. They must be fully publish'd and promulg'd p. 45. PART II. CHAP. I. The Antiquity of the Scriptures THE Antiquity of the Scriptures a Circumstance very considerable to prove them to be of Divine Revelation p. 48. They give an Account of Divine Revelations made from the beginning of the World ibid. What Moses relates of things before his own time is certainly true and must have been discover'd to be false if it had been so p. 50. CHAP. II. The Promulgation of the Scriptures 1. In the first Ages of the World the Revealed Will of God was known to all Mankind p. 58. II. In succeeding Ages there has still been sufficient Means and frequent Opportunities for all Nations to come to the knowledge of it p. 76. 1. The Law of Moses did particularly provide for the instruction of other Nations in the Reveal'd Religion p. 77. 2. The Providence of God did so order and dispose of the Jews that other Nations had frequent Opportunities of becoming instructed in the True Religion p. 90. Testimonies of the Heathen concerning the Jews and their Religion p. 115. There have ever been divers Memorials and Remembrances of the true Religion among the Heathen p. 117. Of the Sibylline Oracles p. 121. The Gospel had been preach'd in China and America before the late Discoveries p. 129. The Confessions both of Protestants and Papists as to this Matter p. 132. Christians in all Parts of the World p. 135. A Sect call'd the Good Followers of the Messiah at Constantinople p. 136. Though great Part of the World are still Vnbelievers yet there is no Nation but has great Opportunities of being converted p. 141. The Case of particular Persons consider'd p. 142. CHAP. III. Of Moses and Aaron The Sincerity of Moses in his Writings p. 146. He was void of Ambition p. 149. Aaron and he had no Contrivance between themselves to impose upon the People p. 151. CHAP. IV. Of the Pentateuch The Pentateuch written by Moses p. 152. The great Impartiality visible in these Books p. 153. The Book of Genesis an Introduction to all the rest p. 154. The principal Points of the History of the Jews confess'd by the Heathen p. 155. CHAP. V. Of the Predictions or Prophecies contain'd in the Books of Moses The Promise of the Messias p. 158. The Predictions of Noah ibid. The Promises made to Abraham p. 159. The Prophecies of Isaac c. p. 160. of Jacob p. 161. of Balaam p. 162. of Moses p. 163. CHAP. VI. Of the Miracles wrought by Moses I. The Miracles and Matters of Fact contain'd in the Books of Moses as they are there related to have been done were at first sufficiently attested p. 170. II. The Relations there set down are a true Account of the Miracles wrought by Moses and such as we may depend upon p. 188. For 1. These things could not be feign'd by Moses and Aaron and others concern'd with them in carrying on such a Design p. 189. 2. The Miracles could not be feign'd nor the Books of Moses invented or falsify'd by any particular Man nor by any Confederacy or Combination of Men after the Death of Moses p. 191. 3. The Pentateuch could not be invented nor falsify'd by the joynt Consent of the whole Nation either in
Moses's time or after it p. 206. Of what Consequence the Proof of the Divine Authority of the Pentateuch is towards the proving the rest of the Scriptures to be of the same Authority p. 214. CHAP. VII of Joshua and the Judges and of the Miracles and Prophecies under their Government Joshua the Author of the Book under his Name p. 215. The Book of Judges written by Samuel p. 216. The Waters of Jordan divided p. 217. The Males circumcis'd at the first coming into Canaan and thereby disabl'd for War contrary to all Humane Policy p. 219. The Walls of Jericho thrown down and the Prophecy concerning them ib. The Integrity of Joshua p. 220. of Eli p. 221. of Samuel p. 222. CHAP. VIII Of the People of Israel under their Kings From the Revolt of the Ten Tribes an Argument for the Truth of the Law of Moses Prophets in the Kingdoms both of Israel and Judah p. 223 CHAP. IX Of the Prophets and their Writings The kinds of Prophecy among the Jews p. 224. The Freedom and Courage of the Prophets and the Reverence paid to them even by bad Princes p. 226. They laid down their Lives in Confirmation of their Prophecies p. 227. Many of their Prophecies fulfill'd during their own Lives p. 228. Their Prophecies committed to writing ibid. They as well as the Law were carefully preserv'd during the Captivity in Babylon p. 229. The Books of the former and of the latter Prophets the Books of Samuel by whom written p. 231. The Books of Chronicles and of Kings by whom written ibid. Of the Psalms Moses and the Prophets comprehend the whole Old Testament p. 233. The Hebrew Tongue sufficiently understood by the Jews when they return'd from Babylon ibid. The Scriptures could not be corrupted afterwards p. 235. CHAP. X. Of the Prohecies and Miracles of the Prophets Josiah Prophesy'd of by Name long before his Birth the Circumstances of that Prophecy p. 236. The fâ—â—filling of Elijah's Prophecies p. 238. The Confession of Julian the Apostate p. 240. Divers other Prophecies and Miracles ibid. Cyrus prophesy'd of by Name long before his Birth p. 241. Jeremiah's Prophecies of the Destruction of Jerusalem p. 243. The Contradiction which was then thought to be betwixt the Prophecies of Jeremiah and Ezekiel a manifest Proof of the Truth of the Prophecies of them both p. 245. Other plain Prophecies fulfill'd p. 247. These Prophecies and Miracles manifestly true p. 249 CHAP. XI Of the Dependance of the several Parts of the Scriptures upon each other and that the Old Testament proves the New and the New again proves the Old as the Cause and the Essect p. 252. CHAP. XII Of the Person of our Blessed Saviour Our Blessed Saviour's undeniable Innocence and Holiness of Life p. 257. Judas himself gave Testimony to it p. 259. The Prophecies concerning the Birth of the Messias fulfilled in him p. 265. The Prophecies concerning his Life fulfilled p. 277. The Prophecies concerning his Death fulfilled p. 280. And those concerning his Resurrection and Ascension p. 286 CHAP. XIII Of the Prophecies and Miracles of our Blessed Saviour Our Saviour foretold the Treachery of Judas and the manner of his own Death p. 287. The Destruction of Jerusalem with the circumstances of it and the Prodigies attending it ibid. His Miracles verified the Prophecies which had been concerning the Messias p. 290 CHAP. XIV Of the Resurrection of our Blessed Saviour The Resurrection of our Blessed Saviour prophesied of and typified p. 293. The Apostles who were Witnesses of our Saviour's Resurrection could not be deceiv'd themselves in it p. 295. They would not deceive others p. 306. They alledged such Circumstances as made it impossible for them to deceive p. 307 CHAP. XV. Of the Apostles and Evangelists The Apostles were Men of sufficient Vnderstanding to know what they testified p. 312. They had sufficient Means and Opportunities to know it p. 313. They were Men of Integrity and truly declared what they knew for they had no worldy Interest to serve by their Testimony but suffered by it and had a certain prospect of suffering p. 315. There are peculiar marks of Sincerity in all their Writings p. 319 CHAP. XVI Of the prophecies and Miracles of the Apostles c. Of their Prophecies p. 328. Of their Miracles p. 330. The Miracles wrought by the Apostles themselves p. 331. A Power of working Miracles communicated by them to others p. 336. Their supernatural Courage and Resolution p. 342. This likewise was communicated to their Followers p. 351 CHAP. XVII Of the Writings of the Apostles and Evangelists The History of our Saviour's Life and Death contains so notorious and publick circumstances that it was an Appeal to that Age whether the things related were true or not p. 354. The other Books of the New Testament are explicatory and consequential to the Gospel or History of Christ and besides these likewise contain many memorable and publick Matters of Fact p. 361. The Gospel and other Books of the New Testament cited by Authors contemporary with the Apostles and owned for genuine both by the Jews and Heathens p. 363. Many of the Eye-witnesses to the Miracles of our Saviour and his Apostles lived to a great Age p. 364. The chief Points of the Christian Religion were testified in Apologies written from time to time to the Heathen Emperors ibid. CHAP. XVIII Of the Doctrines contained in the Holy Scriptures The Christian Religion teacheth an universal Righteousness both towards God and Man p. 368. The Scriptures propound to us the only true Principle of Holiness p. 370. The Christian Religion proposeth the most effectual Motives to Obedience and Holiness of Life p. 372. It afferdeth the greatest Helps and Assistances to an Holy Life p. 374. It expresseth the greatest Compassion and Condescension to our Infirmities p. 374. The Propagation of the Gospel has ever had great effects towards the Reformation and Happiness of Mankind p. 376. The highest Mysteries of the Christian Religion are not meerly speculative but have a necessary relation to Practice for the advancement of Piety and Vertue amongst Men p. 382 PART III. THat there is no other Divine Revelation but that contained in the Holy Scriptures of the Old and New Testament p. 385. CHAP. I. The Novelty of the Heathen Religions The Pretences of the Aegyptians to Antiquity examined p. 387. Of the Chaldaeans ibid. Of the Chinese p. 389. CHAP. II. Of the Defect in the Promulgation of the Heathen Religions The Heathen Religions never extant in Books to be publickly read p. 392. Every Country had its peculiar Deities They prevailed only by the Temporal Power Though the Heathens more in Number yet the Religion of Christians more promulged p. 392 CHAP. III. Of the Defect of the Prophecies and Miracles of the Heathen Religions Of the Oracles of the Heathens p. 394. That they were uncertain and ambiguous p. 396. But they could not be all counterfeit p. 398. The cessation of Oracles gradual p. 399. Their Miracles never
come hereafter that we may know that ye are Gods Isai xlii 23. But because Things foretold may sometimes come to pass by Chance or it may be in the Power of Evil Spirits to foretell them when they are in Design and Agitation and just ready for Action or to discern Things done at distant Places and to make probable Guesses which may prove true from the various Circumstances of Affairs which they observe in the World We may therefore be assur'd from the Consideration of the Divine Attributes of Goodness and Truth that God will not suffer false Religions to be impos'd upon the World under his own Name by Diabolical Predictions without affording Means to discover them to be such When a Prophet speaketh in the Name of the Lord if the thing follow not nor come to pass that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not be afraid of him Deut. xviii 22. This is the Mark of Distinction between a False and a True Prophet That whatever the latter foretold in the Name of the Lord should come to pass but whatever the first foretold in his Name should not come to pass which implies that God will disappoint such Predictions and not suffer them to come to pass otherwise the coming to pass of Things foretold could be no certain Mark of a true Prophet because they might come to pass by Chance The Prophet which prophesieth of peace when the word of the Prophet shall come to pass then shall the Prophet be known that the Lord hath truly sent him Jer. xxviii 9. But if the Prophecy were not pretended to be in the Name of the True God but were given out with a profess'd Design to entice Men to the Worship of False Gods then God might suffer it to be fulfill'd to prove his People Deut. xiii 1 2 3. For this was consistent with God's Truth and Goodness especially after Warning given and after so clear a Revelation both by Prophecies and Miracles If any Man in this Case would be seduc'd by any Wonder or Prophecy to follow other Gods it must be great Perverseness in him But when Prophecies are deliver'd by many Prophets in divers Ages and different Places all teaching the same Doctrine and tending to the same End and Design in their several Revelations and that End is the Discouragement of all Wickedness and the Maintenance of all Vertue and true Religion these Prophecies have all that can be requisite to assure us that they are from God and God by suffering them to pass so long in the World under his own Name and with all the Characters of his Authority upon them has given us all possible Assurance that they are his and engag'd us in Honour to his Divine Attributes to believe that they really are by his Authority And the Certainty of Prophecies being thus grounded upon the Divine Attributes besides the direct Evidence which they afford to whatever is deliver'd by them they add an undeniable Confirmation to those Miracles which have been foretold and are wrought at the Time and in the Manner and by the Persons foretold by the Prophets and the Prophecies likewise receive as great a Confirmation from such Miracles For Prophecies and Miracles which are singly a sufficient Evidence of Divine Revelation do mutually support and confirm each other and hereby we have all the Assurance that can be expected of any Divine Revelation And therefore as Prophecy is in it self a most fitting and proper way of Revelation so in Conjunction with Miracles it is the most certain way that can be desir'd 2. The Suitableness and Efficacy of Miracles to prove a Divine Revelation It is an extravagant thing to conceive that God should exclude himself from the Works of his own Creation or that he should establish them upon such inviolable Laws as not to alter them upon some Occasions when he foresaw it would be requisite to do it For unless the Course of Nature had been thus alterable it would have been defective in regard to one great End for which it was design'd viz. it would have fail'd of being serviceable to the Designs of Providence upon such Occasions The same Infinite Wisdom which contriv'd the Laws for the Order and Course of Nature contriv'd them so as to make them alterable when it would be necessary for God by suspending the Powers or interrupting the Course of Nature to manifest his extraordinary Will and Power and by the same Decree by which he at first establish'd them he subjected them to such Alterations as his Wisdom foresaw would be necessary We can as little doubt but that He who made the World has the sole Power and Authority over it and that nothing can be done in it but by his Direction and Influence or at least by his Permission and that the Frame and Order of Nature which he at first appointed can at no time be alter'd but for great Ends and Purposes He is not given to change as Men are and can never be disappointed in his Eternal Purposes and Designs But when any thing comes to pass above the Course of Nature and contrary to it in Confirmation of a Revelation which for the Importance and Excellency of the Subject of it and in all other respects is most worthy of God we may be sure that this is his doing and there is still further Evidence of it if this Revelation were prophesy'd of before by Prophets who foretold that it should be confirm'd by Miracle As when Men Born blind receiv'd their Sight when others were cur'd of the most desperate Diseases by a Touch or at a Distance when the Dead were rais'd and the Devils cast out these were evident Signs of a Divine Power and Presence which gave Testimony to the Doctrine deliver'd by those by whom such Miracles were wrought and the Divine Commission and Authority was produc'd for what they did and taught For what could be more satisfactory and convincing to Men or more worthy of God than to force the Devils themselves to confess and proclaim his Coming To cause the most insensible things in Nature to declare his Power by giving way as it were and starting back in great Confusion and Disorder at his more immediate and particular Presence to inform Men that the God of Nature was there This gave Testimony to the Things reveal'd and challeng'd the Belief of all Men in a Language more powerful than any Humane Voice whilst God shew'd forth his Glory and made known his Will by exercising his Sovereignty over Nature in making the whole Creation bow and tremble and obey All which was perform'd according to express Prophecies concerning Christ that there might be a visible Concurrence both of Prophecies and Miracles in Testimony of him And this Dispensation of Miracles was admirably fitted to propagate that Religion which concern'd the Poor as well as the Rich the Unlearned as well as the Learned Miracles were suitable
to the Simplicity of the Gospel and to the universal Design of it For they are equally adapted to awaken the Attention and command the Assent of Men of all Conditions and Capacities they are obvious to the most Ignorant and may satisfie the wisest and confute or silence the Cavils of the most Captious or Contentious And this is what all the World ever expected That God should Reveal himself to Men by working somewhat above the Course of Nature All Mankind have believ'd that this is the way of Intercourse between Heaven and Earth and therefore there never was any of the false Religions but it was pretended to have been confirm'd by something miraculous We may appeal to the Sense of all Nations for the Authority of Miracles to attest the Truth of Religion For whenever any thing happen'd extraordinary they always imagin'd something supernatural in it they expected that Miracles should be wrought for the Proof of any thing that had but the Name of Religion and no false Religion could have gain'd Belief and Credit in any Age or Nation but under the Pretence of them The only Difficulty therefore will be to know how to distinguish True Miracles from False or those which have been wrought for the Confirmation of the True Religion from such as have been done or are pretended to have been done in Behalf of False Religions But here it must be observ'd That it is not necessary in this Controversie that we should be able to determine what the Power of Spirits is or how far it extends and what Works can proceed only from the immediate Power of God It is sufficient that we know that God precides over all that Good Spirits act in constant Subjection and Obedience to him that Evil Spirits act for Evil Ends that Good Spirits will not impose upon Men and that he will not suffer the Evil to do it under any Pretence of his own Authority without affording Means to discover the Delusion And the Question here is not concerning any strange Work whereof God is not alledged to be the Author but concerning such as are wrought with a profess'd Design to establish Religion in his Name Suppose then that there have been many Wonders wrought in the World which exceed all Humane Power and which yet we know not to what other Power to ascribe This makes no Difficulty in the present Case because here not only the Works themselves but the Design and Tendency of them is to be consider'd For Instance Whether the Miracles reported to have been done by Vespasian were true or false by a Divine or a Diabolical Power they are of no Consequence to us he establish'd no new Doctrine and pretended to no Divine Authority but doubted the Possibility of his working them And supposing them true and by a Divine Power the most that can be said of them is that as God mention'd Cyrus by Name to be the Deliverer of the Jews so he might by Miracle signalize this Prince who was to destroy them But the Miracles of our Saviour and his Apostles were wrought with this declar'd Purpose and Design That they were to give Evidence to the Religion which they were sent from God to introduce as necessary to the Salvation of Mankind Having premis'd this I must resume what was before observ'd concerning the Means by which false Prophecies might be detected It has been already prov'd from the Notion of a God that there must be some Divine Revelation and it has been shewn That Prophecies and Miracles are the most fit and proper way of Revelation and that way which Men have ever expected to receive Revelations by If then there have been False Prophecies and Miracles they must be suppos'd to have been either before or at the same time or after those Prophecies and Miracles by which the True Religion was deliver'd if before or at the same time then the same Divine Wisdom and Goodness which obliges God to reveal his Will to Mankind must oblige him to take care that the Impostures of those false Prophecies and Miracles by some Means might have been discover'd But there is great Reason to believe that true Revelations should be first made to Men before God would suffer them to be tempted with false ones and if the false were after the true Revelations then the true Revelations themselves are that by which we ought to judge of all others But to speak more particularly of Miracles which are the present Subject It is inconsistent with the Infinite Truth and Honour and Goodness and Mercy of God to suffer Man to be deluded by false Miracles wrought under a Pretence of his own Authority without any possibility of discovering the Imposture And therefore if we should suppose there had past any time before the Discovery of his Will to Mankind he could not suffer Men but through their own Fault to be impos'd upon by such Miracles but either by the false and wicked Doctrines which they were brought to promote and establish as Idolatry Uncleanness Murders c. or by some other Token of Imposture they might have been undeceiv'd and both in the Old and New Testament God has given us Warning against false Miracles Deut. xiii 1. Mat. xxiv 24. Gal. i. 8. so that we may be assur'd that we are to give no Credit to any Miracle that can be wrought to confirm any other Doctrine than what we find in the Scriptures and if we can but be certify'd that they were true Miracles which gave Testimony and Evidence to them we need concern our selves about no other And the Miracles by which the Scriptures are confirm'd and authoriz'd must be true because there is no precedent Divine Revelation which they contradict nor any immoral or false Doctrine which they deliver nor any thing else contain'd in them whereby they can be prov'd to be false And in this Case that which all the Wit and Understanding of Men cannot prove to be false must be true or else God would suffer his own Name and Authority to be usurp'd and abus'd and Mankind to be impos'd upon in a thing of infinite Consequence without any Possibility of discovering the Imposture which it is contrary to the Divine Attributes for him to permit but either by the Works themselves or by the End and Design of them or by some Means or other the Honour and Wisdom and Mercy of God is concern'd to detect all such Impostures If Miracles be wrought to introduce the Worship of other Gods besides him whom Reason as well as Scripture assures us to be the only True God if they be done to seduce Men to immoral Doctrines and Practices if they be perform'd to contradict the Religion already confirm'd by Miracles in which nothing of this Nature could possibly be discover'd if never so astonishing Miracles be wrought for such ill Designs as these they are not to be regarded but rejected with that Constancy which becomes a Man who will act according to the
the Pentateuch for Antiquity And the Antiquity of these Books is one considerable Circumstance whereby we may be convinc'd that they are of Divine Revelation For if God would not suffer the World to continue long in a state of Ignorance and Wickedness without a Revelation we may conclude that he would not suffer the Memory of it to be lost and therefore a Book of this Nature which is so much the ancientest in the World being constantly received as a Divine Revelation carries great Evidence with it that it is Authentick For the first Revelation as hath been proved is to be the Criterion of all that follow and God would not suffer the ancientest Book of Religion in the World to pass all along under the Notion and Title of a Revelation without causing some Discovery to be made of the Imposture if there were any in it much less would he preserve it by a particular and signal Providence for so many Ages It is a great Argument for the Truth of the Scriptures that they have stood the Test and received the Approbation of so many Ages and still retain their Authority though so many ill Men in all Ages have made it their endeavour to disprove them but it is still a further Evidence in behalf of them that God has been pleased to shew so remarkable a Providence in their preservation The Account we have of Divine Revelation in the Writings of Moses is from the Creation of the World for he relates the Intercourse which from the Beginning past between God and Man and this might be delivered down either by Writing or by Tradition till Moses's time For Methuselah living with Adam and Shem with Methuselah Isaac with Shem and Amram the Father of Moses living with the Patriarchs the Sons of Jacob the History of the Creation and of the Manifestations which God had been pleas'd to make of himself to their Fore-fathers could not be unknown to that Age Such a Posterity could not but be zealous to preserve the Memory of so great Honours and Blessings and their living in Goshen separate from the Aegyptians did much contribute to the Preservation of their Antiquities for there they liv'd in Expectation of a Deliverance and of seeing the Prophecies fulfill'd that were made to their Fore-fathers concerning it The famous Prediction made to Abraham Gen. xv 13. could not be forgotten in so few Generations for the coming out of Aegypt was as it was there foretold it should be in the Fourth Generation reckoning from Isaac the first of the promised Seed to Moses exclusively Exod. vi 16. Moses seems to referr to some things that happened near the Beginning of the World as well known in his own time as Gen. iv 22. where he says the sister of Tubal Cain was Naamah For no probable account can be given why Naamah should be mention'd but because her Name was then well known among the Israelites for some reason which it doth not concern us to be acquainted with but which served to confirm to them the rest of the Relation Some have delivered that Naamah by her Beauty enticed the Sons of God or the Posterity of Seth to commit Idolatry Gen. vi 2. And so Gen. xi 29. we read that Haran was the Father of Ischa as well as of Milcah and Gen. xxxvi 24. this was that Anah that found the Mules or the Hot-Baths or that fell upon the Emims or Giants mention'd Deut. ii 10 11. however the word be understood in the wilderness as he fed the asses of Zibeon his father These and such like Particulars must have been preserved and commonly known among the Israelites and were therefore inserted to serve as Epocha's and notes of Remembrance for the better understanding the rest of the History The Story and manner of Life of Nimrod was conveyed in a Proverb Wherefore it is said Even as Nimrod the mighty hunter before the Lord Gen. x. 9. And the Remembrance of Abraham's offering up his Son was retained both by the Name of the Place and by a Proverbial Saying And Abraham called the name of that place Jehovah-jireh as it is said to this day In the mount of the Lord it shall be seen Gen. xxii 14. And there is no doubt to be made but that there were other the like Remembrances of the most remarkable Transactions Josephus has proved that Authors of all Nations agree that in ancient Times Men lived to the Age of about a Thousand Years and some are known to have lived to a very great Age in latter Times But however it had been more serviceable to Moses's purpose if he had had any other design but Truth that Men should not have been so long lived For when he had so much scope for his Invention if it had been an Invention of his own he would never have fix'd the Creation of the World at the distance of so few Generations from the time in which he wrote but would rather have made the Generations of Men more and their Lives shorter that so he might the better have concealed his Fictions in obscure and uncertain Relations which must be supposed to be delivered through so many hands down to that Age. The distance of Time from the Flood to Moses was more than it is from the Conqust to the present Age but half of this time Noah himself was living and therefore allowing for the greater length of Mens Lives in those Ages than in ours the time when Moses wrote cannot be computed at so great a distance from the Flood as we are at from the Reformation But is it possible to make any Man of tolerable Sense amongst us believe that Henry VIII was the first King of England that he lived above Seven hundred Years ago that there was a Deluge since his time which swept all the Inhabitants away of this Island and of the whole World besides but some seven or eight Persons and that all whom we now see were born of them And yet this as ridiculous as it seems is not more absurd than Moses's Account of the Creation and the Flood must have been to those of his own Time if it were false For it is very reasonable to think as Josephus informs us that Writing was in use before the Flood And it is not improbable as some have conjectured that the History of the Creation and the rest of the Book of Genesis was for the substance of it delivered down to Moses's time in Verse which was the most easie to be remembred and the most ancient of all sorts of Writing and was at first chiefly used for Matters of History and consisted of plain Narration without much of Art or Ornament We read of Instrumental Musick Gen. iv 21. before the Flood and Vocal Musick being so much more natural than Instrumental it is likely that Poetry was of as great Antiquity both in their Hymns and Praises of God and as a help to their Memories which are the two Ends to which Moses
recourse to the History of the Bible since it is acknowledged by all learned Men to be so much the ancientest Book which can give us an Account of Religion in the World For unless we will reject all History and believe nothing related of Ancient Times we must take our Accounts from such Books as treat of them And till by the Method proposed I have proved the Bible to be of Divine Authority I shall alledge it only as an Historical Relation of Things past in which respect it would be unreasonable to deny it that credit which is allowed to other Books of that nature And this is all that is now desired in order to the clearing of what I am at present upon which is to shew That nothing requisite to a true Revelation is wanting to the Scriptures and therefore that they have been sufficiently promulged and made known to the World In the Beginning of the World God was pleased to create but one Man and one Woman and to People the Earth from them which must exceedingly tend both to the preservation of Order and Obedience amongst Men and to the retaining of the Knowledge of God and of his Ways and Dealings with the first Parents of Mankind But if Multitudes had been created and the Earth had been peopled at once the natural effect of this had been Ambition and Strife Confusion and Ignorance For as the Inhabitants of the World multiplied so did all Sin and Wickedness encrease though all descended from the same Parents and these Parents lived to see many Generations of their Off-spring and to instruct and admonish them which if any thing could have done it must have kept up a sense of God and Religion amongst Men. Adam himself performed the Office of a Father a Priest and a King to his Children and the Office and Authority of these three descended upon the Heads of Families in the several Generations and Successions of Kingdoms amongst his Posterity For that the same Person was both King and Priest in the earlier Ages of the World we learn from the best Antiquities of other Nations and it was so likewise amongst the Jews till God had appointed an Order and Succession of the Priesthood in one Tribe and therefore Esau is stiled a profane Person for selling his Birth-right Omnesque primogenitos Noe donec sacerdotio fungeretur Aaron fuisse Pontifices Hebraei tradunt Hieronym Quaestion seu Tradit Hebraic in Genes because the Priesthood went along with it Heb. xii 16. By all the Accounts we have of the World before the Flood we are assured that God was pleased at first to afford frequent Communications of himself to Mankind and even to the Wicked as to Cain whose Punishment it afterwards was to be hid from the face of the Lord and driven out from his presence Gen. iv 14 16. And when the Wickedness of Men had provoked God to drown the World he revealed this to Noah and respited the execution of this Judgment an Hundred Years and Noah in the mean time both by his Preaching and by preparing an Ark warned them of it and exhorted them to Repentance by preparing of an ark to the saving of his house he condemned the world Heb. xi 7. and he was a preacher of righteousness to the old world 2 Pet. ii 5. He made it his business for above an Hundred Years together to forewarn the wicked World of their approaching Ruine which he did by all the Ways and Means that a Wise and Great Man could contrive proper for that End Noah lived after the Flood Three hundred and fifty Years Gen. ix 28. and it was between One and Two hundred Years before the Division of Tongues and the Dispersion of the Sons of Noah And when all the Inhabitants of the Earth were of one Language and lived not far asunder Noah himself living amongst them the Judgment of God upon the wicked World in overwhelming them with the Flood his Mercies to Noah and his Family in their preservation when all the rest of the World perished and the Commandments which God gave to Noah at his coming out of the Ark with his Promises and Threatnings respectively to the performance or trangression of them must be well known and the sin in building the Tower of Babel for which the Universal Language was confounded and the Race of Mankind dispersed could proceed from nothing but the heigth of Presumption and Perverseness After the Confusion of Languages and the Dispersion of Mankind they could not on the sudden remove to very distant and remote Places by reason of the unpassable Woods and Desarts and Marshes which after so vast an Inundation must be every where to be met with to obstruct their passage in those hot and fruitful Countreys when they had lain uninhabited for so many Years This we may the better understand from the slow progress which was made in the Discoveries of the West-Indies For the Spaniards in those places where they found neither Guide nor Path did not enter the Country ten Miles (f) See Sir W. Rauleigh l. 1. c. 8. §. 3. in ten Years And in those Ages they could not but be ill provided either by their own Skill or by convenient Tools and Instruments with fit means to clear the Countrey which they were to pass and they were likewise unprovided of Vessels to transport any great numbers of Men with their Families and Herds of Cattle which were for many Ages their only Riches and absolutely necessary for their Sustenance for Navigation had never had so slow an Improvement in the World if it had so soon been in that Perfection as to enable them for such Transportation And as for these Reasons the Dispersion of Noah's Posterity over the Earth must be gradual and many Generations must pass before the remoter Parts of it could be inhabited so the several Plantations must be supposed to hold Correspondence with those to whom they were nearest allyed and from whom they went out they must be supposed to own some sort of Dependance upon them and pay them such Acknowledgments as Colonies have ever done to their Mother-Cities It is natural to suppose that they first spread themselves into the neighbouring Countries and as Sir Walter Rauleigh has observed the first Plantations were generally by the Banks of Rivers whereby they might hold Intelligence one with another which they could not do by Land that being overspread with Woods and altogether unfit for travelling And the great affinity which is observable between the Eastern Languages proves that there was a continual Correspondence and Commerce maintained between the several Nations after the Dispersion All which considering the great Age that Men lived in those times must without a very gross Neglect and Contempt of God preserve a true Notion of Religion in the several Parts of the World For Noah himself lived Three hundred and Fifty Years after the Flood his Sons were not soon dispersed their Dispersion was gradual and
the Ammonites were descended from Lot and therefore it must be through their great Sin and Negligence if they did not retain a true Notion of Religion They had Possession given them of the Land they dwelt in by God himself by whom the former Inhabitants a wicked and formidable Race of Giants were destroyed before them as the Canaanites afterwards were before the Children of Israel Deut. ii 9 19. Our Saviour was descended from Ruth the Moabitess And the Ammonites are distinguished from the Heathen Ezek. xxv 7. But as Abraham has the peculiar Character given him of the Friend of God and the Father of the Faithful so his Power and Influence was very great He is said (i) Justin l. 36. 〈◊〉 2. Nic. Damas apud Joseph Antiqu. l. 1. c. 8. both by Justin and Nicolaus Damascenus to have been King of Damascus and the latter further adds that in his own time the Name of Abraham was famous in that City and that a Village was nominated from him being called Abraham's House or Palace He was a mighty Prince among the children of Heth and was respected as such by them Gen. xxiii 6 10. The Saracens and other Arabians were descended from Abraham and Circumcision which was practised by so many Nations being a Seal of the Covenant and a Rite of Initiation must be supposed to have some Notion of the Covenant it self communicated together with it For there is no probability that Circumcision used as a Religious and Mysterious Rite could have any other Original among Heathen Nations than from Abraham and the only Reason brought to prove that it had another beginning amongst them is because it was used upon a Natural Cause and varied in the Time of Administration but the Time might happen to be changed by some unknown Accident and it was always I think used upon a Religious account whatever Natural Causes might be likewise assigned and such the Jews themselves were (k) Philo Moimonid wont to assign as well as that of their Religion and it is possible that in some places the Religious cause of its Observation might be forgot and the Natural only retained Besides the other Sons of Abraham which were many Isaac and Ishmael must have been very instrumental in propagating the true Religion and we can suppose none educated under Abraham or belonging to him but they must have been well qualified for that purpose and must more or less retain the Impressions they had received from him this being the Character which God himself gives of Abraham I know him that he will command his children and his houshold after him and they shall keep the way of the Lord Gen. xviii 19. The Jews make particular mention of the care which both Abraham and Sarah took in instructing Proselytes and Maimonides de Idololatr l. 1. writes that Abraham left a Book behind him upon that Subject Ishmael was the Son of an Aegyptian Mother Gen. xvi 1. and his Wife was an Aegyptian his Sons were Twelve in number and of great Power being styled Princes and their Dominions were of a large extent Gen. xxv 16 18. Isaac was to marry none of the Daughters of Canaan but one of his own Kindred and a Messenger is sent into Mesopotamia to bring Rebekah from thence God directing and prospering him in his Jurney Which Alliance and Affinity renewed with the Chaldoeans could not fail of a good effect for the preservation and advancement of Religion in those Countreys But a Famine being again in the Land Isaac removes to Abimelech King of the Philistines unto Gerar and by him the Beauty of Rebekah was admired as Sarah's had been by Pharaoh in Aegypt and here by Abimelech but tho' he had said she was his Sister as Abraham said likewise of Sarah meaning in that latitude of the word usual in those Countries whereby Women were call'd the Sisters of all to whom they were nearly related yet the Providence of God so order'd it that no Attempts should be made to her Dishonour but the King of the Philistines had a great regard and reverence for Isaac and his Wife the Blessing of God was visible in all his Undertakings he became much mightier than the Philistines and therefore they envied him which occasion'd his remove to Beersheba whither Abimelech with his Friends and Attendance came to enter into a strict League and Covenant with him professing that they saw certainly that the Lord that is Jehovah the True God was with him and declaring him to be the blessed of the Lord Gen. xxvi 11 14 16 26. And for the same reason the Philistines had formerly desired to make a Covenant with Abraham saying God is in thee with all that thou dost c. Gen. xxi 22. Esau at the Age of Forty Years marry'd two Wives of the Daughters of the Hittites Gen. xxvi 34. which tho' it grieved Isaac and Rebekah who would have had him marry with their own Kindred yet must give the Hittites further Opportunities of acquainting themselves with the Religion and Worship of the Hebrews but he marries besides a Daughter of Ishmael Abraham's Son Gen. xxviii 9. which confirmed and strengthned the Alliance between true Believers Esau was the Father of the Edomites and of a numerous Off-spring of Dukes or Princes Gen. xxxvi 9. And according to the Custom and Design of the Book of Genesis the Generations descended from Esau had not been so particularly set down unless they had retained the Knowledge and Worship of the True God The Edomites as well as the Moabites and Ammonites were put into possession of their Countrey by the same Divine Power by which the Israelites became possest of the Land of Canaan and the Children of Israel were not to meddle with them Deut. ii 5. Jacob is sent to Padan-Aram to take to Wife one of the Daughters of Laban and with him he abode twenty Years Gen. xxxi 38. and all which he took in hand prospered so that there was the visible Power and Blessing of God in it as Laban confessed Gen. xxx 27. Isaac was not to leave the Land of Canaan but was forbid to remove into Aegypt when there was a Famine in the Land Gen. xxvi 2. and he was not upon any account to return into Chaldaea or to go out of Canaan Gen. xxiv 6 8. but Jacob went out of it when there were enough of Abraham's House besides to keep up a sense of the true Religion among the Canaanites Afterwards God manifested himself to the Aegyptians by a various and wonderful Providence for the Children of Israel dwelt in Aegypt Four hundred and fifty Years till at last by Signs and Wonders and dreadful Judgments by Judgments upon their First-born and upon their Gods Num. xxxiii 4. they were brought out from thence and the nations heard the fame of it and all the earth was filled with the glory of the Lord Num. xiv 15 21. Thus Chaldaea and Aegypt the most famous and flourishing Countreys in those Ages
of the World had the true Religion brought home to them by the Patriarchs who were sent from place to place to sojourn to be a Pattern and Example to the rest of Mankind And Men who travell'd so far and conversed with so many Nations and were so zealous for God's Honour and had such frequent Revelations and the immediate Direction of God himself in most of the Actions of their Lives and who were so Great and Powerful and so Numerous must needs mightily propagate Religion where-ever they came and leave the Idolaters without excuse and it cannot be doubted but that they had great success in all places for even out of Aegypt where they endured the greatest hardship and were in such contempt and hatred yet a mix'd multitude went up also with them besides the Native Israelites Exod. xii 38. And as Chaldaea and Aegypt were famous for Learning and Commerce and proper Places by their situation from whence the Notions of Religion might be propagated both towards the East and West to other Parts of the World so I must again observe that God's Mercy was particularly manifested towards the Canaanites before their Destruction The Example of Melchizedeck who reigned among them and the sojourning of Abraham and Lot and Isaac and Jacob not to mention Ishmael and Esau with their numerous Famllies afforded them continual Invitations and Admonitions for their Instruction and Amendment especially the Judgment upon Sodom and Gomorrah and the miraculous Deliverance of Lot was enough to strike an Awe and Terrour into the most Obdurate But when they would not make any due use of these Mercies when they persisted still in their Impieties and proceeded in them till they had filled up the measure of their Iniquities God made them an Example to others after they would take no Warning themselves yet still executing his judgments upon them by little and little he gave them place of repentance not being ignorant that they were a naughty generation and that their malice was bred in them and that their cogitation would never be changed Wisd xii 10. How much the true Religion prevailed by these Dispensations of Providence among other Nations besides the Hebrews we have an illustrious Instance in Job and his Friends who were Princes in their several Dominions they had knowledge of the Fall of the Angels Job iv 18. and of the Original Corruption of Man which is expressed with this emphasis that he cannot be clean or righteous who is born of a woman because by Eve's Transgression Sin came into the World Job xiv 1. xv 14. and xxv 4. Adam is mention'd chap. xxxi 33. the Resurrection is described chap. xiv 12. and it appears that Revelations were vouchsafed to these Nations chap. xxxiii 15. It appears that the Fundamentals of Religion were known Doctrines amongst them and are therefore mention'd both by Job himself and by his Friends in as plain terms as may be and as fully as can be expected in a Book which is Poetical the nature whereof requires that known things should be alluded to but not so particularly related as in History And there is no doubt but the Propagation of Religion in other parts of the World would be as evident if the Scriptures had not occasionally only and in the Course of other things but of set purpose treated of this matter as me may gather from the footsteps to be found in Heathen Authors of what the Scriptures deliver to us and from the several Allusions and Representations in the Rites and Ceremonies of their Religions expressing though obscurely and confusedly the chief Points of the Scripture-story as has been shewn by divers learned Men. 2. In succeeding Ages after the giving the Law when the Jews by their Laws concerning Religion and Government may seem to have been wholly separated from the rest of the World and the Divine Revelations confined to one Nation there still were sufficient Means and frequent Opportunities for all Nations to come to the Knowledge of the Truth And here I shall shew 1. That the Law of Moses did particularly provide for the Instruction of other Nations in the Revealed Religion and that the Scriptures give frequent Commandment and Encouragment concerning it 2. That the Providence of God did so order and dispose of the Jews in their Affairs as to offer other Nations frequent Opportunities of becoming instructed in the true Religion and that multitudes of Proselytes were made of all Nations 1. The Law of Moses did particularly provide for the Instruction of other Nations in the Revealed Religion and the Scriptures give frequent Commandment and Encouragement concerning it The Strangers or Proselytes amongst the Jews were of two sorts for either they were such as became Circumcised and obliged themselves to the Observation of the whole Law of Moses who were styled Proselytes of Righteousness or of the Covenant or they were such as believed in the True God and professed only to observe the Precepts given to Noah which comprised the Substance of the Ten Commandments and these were called Proselytes of the Gates because they were permitted to live amongst them within their Gates these are the Strangers in their Gates mention'd Deut. xiv 21. who might eat of such thing 's as the Israelites themselves were forbidden to eat of If any would be Circumcised and undertake the Observation of the whole Law they had full liberty and the greatest encouragement to do it At the first Institution of Circumcision not only Abraham and his Seed but his whole Family and all that were bought with money of any Stranger were to be circumcised Gen. xvii 12 27. and at the Institution of the Passover the Stranger is commanded to observe it as well as the Natural Israelite Exod. xii 19. God made no distinction in the Institution of both these Sacraments between the Jews and those other Nations that dwelt amongst them and were willing to conform themselves to the Observation of the Law but first to Abraham when he appointed Circumcision and then to Moses when the Passover was instituted particular Order is given concerning Strangers or Proselytes who would betake themselves to them one law shall be to him that is home-born and to the stranger that sojourneth among you Exod. xii 49. Deut. xxix 11. And as the receiving the Seal of Circumcision was an admission into Covenant with God and implied an Obligation to observe the whole Law and a Right to the Privileges of it which was confirmed and renewed by their partaking of the Passover so it is to be observed not only that God did in general admit Strangers and Aliens to the same Worship with the Jews but that throughout their whole Law frequent mention is made of them and care taken for their Reception and Behaviour for though what is but once said in Scripture is a sufficient Proof of the Will and Pleasure of God in any matter yet when a thing is often mention'd and every where inculcated it is an
us but in all probability it had a good effect upon very many as we find it had in one remarkable Instance of a little Maid who being taken Captive was the occasion of the Cure of Naaman's Leprosie and of his Conversion to the Worship of the True God who before was known to him by his Name Jehovah 2 King v. 11. The Prophet Elisha was well known by the Syrians to be a Prophet and Ben-hadad sent to enquire of the Lord by him chap. viii 8. Rabshakeh speaks in the Jews Language and pretends a Commission from the Lord that is from Jehovah the God of the Jews when he came against Jerusalem Isa xxxvi 10 11. God himself appeals to the knowledge of Sennacherib King of Assyria Hast thou not heard long ago how I have done it and of ancient times that I have formed it Isa xxxvii 26. And Rabbi Shemaiah and Rabbi Abtalion are (r) Lightfoot Harm Luke iv 15. p. 612. said to have been Proselytes of Righteousness of the Posterity of Sennacherib Pharaoh Necho King of Aegypt alledges God's Command when he came to fight against Carchemish 2 Chron. xxxv 21 22. But our present Enquiry is not so much what the Effect was as what Means were afforded of Salvation For though it be requisite that the True Revealed Religion should be published to the World yet it is not necessary to prove the Truth of a Religion to shew that obstinate Men have taken notice of it so far as to consider and believe it because it is not necessary that God should force his Laws upon Men but only that he should discover them and afford Men sufficient Means to know them and become the better for them To proceed then The Philistines were in a wonderful Consternation when they understood that the Ark was brought into the Camp 1 Sam. iv 7 8. And when it was taken by them it was more terrible to them than the Enemy if he had conquer'd them could have been they were tormented with Diseases and Plagues wheresoever the Ark was carried and their God was so little able to help them that he fell down before it and was broken in pieces whereof they retained a Memorial in the Worship of him ever after in not treading upon the Threshold of Dagon in Ashdod because he had lost the Palms of his Hands by falling upon it 1 Sam. v. 4 5. The Philistines at last received a miraculous Overthrow by Thunder 1 Sam. vii 10. And these were so remarkable Judgments that they must be left without all excuse who did not forsake their Idolatries and turn to the Living God who had thus manifested himself amongst them The Vrim and Thummim (s) Judg i. 1. xx 18 23 26. 1 Sam. xviii 6. xxiii 9. xxx 7 8. was consulted upon any great Undertaking whereby God returned his Answer and often-times before the Battel gave assurance of Victory which was so well known among the Heathen that they called it the Oracle (t) Joseph Antiq. l. 3. c. 10. Josephus says the Answer was returned by the shining of the Stones in the High-Priest's Breast-plate in such a manner as that it was visible to all the People standing by The miraculous Victories of Saul and Jonathan and David and David's stay with Achish King of the Philistines at Gath and the Favour and Confidence which he gained with that King gave the Canaanites still repeated Opportunities and Motives to Conversion and Repentance and we may observe Achish in discourse with David mentioning the Name of the Lord or Jehovah and swearing by his Name 1 Sam. xxix 6. Which shews the infinite Mercy and Compassion of God towards this People devoted to Destruction in that he would not take them away suddenly but by little and little giving them space for repentance and turning that which might seem to rash Judges a hard fate into a Means of Salvation both to themselves and others David extended his Conquest far and near and was renowned throughout all those Countreys And the fame of David went out into all lands and the Lord brought the fear of him upon all nations 1 Chron. xiv 17. and when God had delivered him out of the hand of all his Enemies he makes this Resolution Therefore I will give thanks to thee O Lord among the heathen and will sing praises unto thy name 2 Sam. xxii 50. Psal xviii 49. Declare his glory among the heathen his wonders among all people Say among the heathen that the Lord is King Psal xcvi 3 10. He knew this to be the Design of God in the Dispensations of his Providence and accordingly he made this Use of it with so good effect that in the beginning of Solomon's Reign the Strangers or Proselytes in the Land were found to be an hundred and fifty thousand and three thousand and six hundred 2 Chron. ii 17. In Solomon's Reign the Kingdom of Israel became yet more famous and flourishing Hiram King of Tyre held great Correspondence with Him and Kimchi after him Dr. Lightfoot (u) Lightfoot Chorograph Decâ—d on St. Mark c. 6. § 2. p. 311. understands by 2 Chron. viii 2. that Hiram gave Cities to Solomon in his own Land who placed Israclites in them and He in like manner gave Cities to Hiram in Galilee 1 King ix 11. in Confirmation of the League between them The Letters which passed between Solomon and Hiram (x) Theoph. ad Autâ—lyc l. 3. p. 254. were extant in the time of Josephus and from his time down to Theophilus Antiochenus Hiram blesseth the Lord God of Israel that made heaven and â—arth 2 Chron. ii 12. 1 King v. 7. which shews that he had a true Notion and Sense of Religion And Tyre was a place of great Trade and Commerce Ezek. xxvii from whence the Jews were afterwards sold to the Graecians Joel iii. 6. there was no place of greater Traffick nor that sent out more Colonies or greater or into more distant Parts of the World and therefore none could be more proper to establish a Correspondence with from whence Religion might be better propagated The Queen of Sheba came to see the Glory of Solomon's Kingdom 1 King ix 10. and blesseth the Lord his God chap. x. 9. who according to (y) Joseph Antiq. l. â— c. 6. Josephus was Queen both of Aegypt and Aethiopia His Wisdom was every where magnified Ard there câ—me of all people to hear the wisdom of Solomon from all kings of the earth which had heard of his wisdom chap. iv 34. All the earth sought to Solomon to hear his wisdom which God had put in his heart chap. x. 24. His Dominions were exceeding great He reigned over all the kings from the river Euphrates even unto the land of the Philistines and to the border of Aegypt 2 Chron. ix 26. The Trade and Correspondence of the Israelites with foreign Nations was mightily advanc'd in his time their Trade extended as far as Tarshish and Ophir Tarshish
till the Destruction of Jerusalem by Titus and in the Synagoges the Scriptures were read in the Greek Tongue which was the most universal Language then in the World Some have affirmed that as much of the Scriptures as was written in Solomon's time was then translated into the Syriac Tongue and there is little doubt (a) Clem. Alexand. Strom. l. 1. Euseb Praepar Evang. l. 13. c. 12. but that at least part of the Bible was translated into Greek before the time of Alexander the Great but the Version of the Septuagint was soon dispersed into all hands which was made at the Command of Ptolemaeus Philadelphus to whom likewise and his Father (b) Euse b Eccl. Hist l. 7. c. ult Aristobulus dedicated an Exposition of the Law of Moses By all these means vast multitudes of Proselytes were made to the Jewish Religion in all Parts of the World What numbers there were at Rome of this Religion we know from the Roman Poets and Historians and we have as good Evidence of the spreading of it in other Places Not to repeat what has been already related nor to mention particular Persons of the greatest Note and Eminency nor particular Cities as Damascus (c) Joseph de Bell. Jud. l. 2. c. 25. where it more remarkably prevailed it is evident what numbers of Persons in all Nations professed this Religion from the incredible Treasures which Crassus found in the Temple of Jerusalem being Ten thousand Talents amassed there by the Summs of Gold sent from all Places by the Jews and such as became Proselytes to their Religion And for the Truth of this Josephus cites Strabo's Authority who says (c) Joseph Antiq. l. 14. c. 12. that the Jews were every where dispersed and every where gained Men over to their Religion and that in Alexandria they had their Ethnaychae or proper Magistrates by whom they were governed And another Proof of the multitudes of Proselytes made to the Jewish Religion may be had from the great numbers assembled (e) Joseph de Bell. Jud. l. 7. c. 17. Act. ii 5. at their Passovers and at the Feast of Pentecost out of every Nation under Heaven Thus mightily prevailed the Religion of the Hebrews till the City and Temple by a Divine Vengeance as (f) Ibid. cap. 24. pag. 979. Josephus often confesses was destroyed and the Law it self with the Utensils of the Temple was carried among the Spoil in Titus's Triumph And when the Jewish Religion had its full Period and Accomplishment the Christian Religion which succeeded in the room of it and was prefigured by it soon spread it self into all corners of the Earth and is at this day preached among all Nations But before I proceed to consider the Propagation of the Christian Religion it may be requisite 1. To produce some Testimonies of the Heathens concerning the Jews and their Religion 2. To shew That there have been always remaining divers Memorials of the True Religion among the Heathen 3. To consider the Authority of the Sybilline Oracles I. As to the Testimony of Heathen Authors it were no more an Objection against what has been alledged though they had taken no notice of the History of the Jews than it can be supposed to be an Objection against the Truth of the Taking of Troy or the Building of Rome that the Scriptures make no mention of either of them The Greek Historians were so ignorant of Foreign Affairs as (g) Joseph contr Ap. l. 1. Josephus has observed that Ephorus one of the best of them thought Spain to be but one City and neither Herodotus nor Thucydides nor any Historian of their Times made any mention of the Romans The Roman Authors are but of a very late date in comparison and the Greeks besides their ignorance in Antiquity and in the Affairs of other Nations are known to have been a vain People who despised all besides themselves accounting them Barbarians and taking little notice of Rome it self before they fell under its Power Yet many of the Heathen Writers as Josephus shews have made famous mention of the Jews though others have given a wrong and malicious Account of them whom he proves to contradict one another and sometimes themselves Some again have omitted the mention of the Jews though they had never so much occasion for it of which he gives a remarkable Instance in one Hieronymus who though he were Governor of Syria and wrote a Book of the Successors of Alexander and lived at the same time with Hecataeus yet never vouchsafed to speak of the Jews of whom Hecataeus wrote a particular Book But the Works of him and of many other Greek Authors are now lost which were written concerning the Jews the Fragments whereof are still to be seen in Josephus Clem. Alexandrinus Eusebius and others Of those whose Works remain Herodotus relating the Victory of Pharoh Necho in the Battle at Megiddo calls Jerusalem Cadytis by a small variation as (h) Light Chorog on St. Mark c. 3. §. 6. Strab. l. 16. Diodor. Sic. l. 1. Plin. Nat. Hist l. 5. c. 14. Tacit. Hist l. 15. Dr. Lightfoot has observed for Kedosha that is the Holy City the usual denomination of that City Strabo mentions Moses and the ancient Jews with commendation Diodorus Siculus names Moses amongst the chief Law-givers of ancient Times Pliny says Jerusalem was the most famous City not only of Judaea but of the whole East Tacitus himself gives this testimony of the Jews That they worshipped the Supreme Eternal Immutable Being But above all Varro (i) S. Aug. Civit. Dei l. 4. c. 31. the learnedest of the Romans much approved their way of Worship as being free from that Idolatry which he could not but dislike in the Heathen Religion And it is generally agreed by all that the Religion of the Jews was received all over the World and as Seneca (k) Ibid. l. 6. c. 11. express'd it Victi victoribus leges dederunt II. There have been always remaining divers Memorials and Remembrances of the True Religion amongst the Heathen The Flood of Noah and the Ark (l) Joseph Antiquit. l. 1. c. 3. were generally taken notice of by Heathen Historians and the Flood of Deucalion was (m) Luciaâ—â— de Dea Syr. plainly transcribed from that of Noah Jove is a plain depravation of the word Jehovah and Diodorus Siculus said (n) Diod. Sic. l. 1. that Moses received his Laws from the God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is another variation from it And this proves the Antiquity of the Heathen Tradition concerning the True God since the Jews of latter times would not speak the name themselves much less communicate it to others Appollus Clarius being consulted to know who the God Jao was answered That he is the Supreme God of all as Macrobius (o) Macrob. Saturn l. 1. c. 18. informs us from Cornelius Labeo which both shews that the Heathen had knowledge of the God Jehovah and that
from them In Africa besides the Christians living in Aegypt and in the Kingdom of Congo and Angola the Islands upon the Western Coasts are inhabited by Christians and the vast Kingdom of Habassia or Abassinia supposed to be as big as Germany France Spain and Italy taken together according to Mr. Brerewood's computation is possess'd by Christians And till less than Two hundred Years ago Nubia a Countrey of a great extent lying between the Aequator and the Northern Tropick continued as it 's believed from the Apostles times in the Christian Religion In Asia he says most part of the Empire of Russia the Countries of Circassia and Mengrelia Georgia and Mount Libanus are inhabited only by Christians besides the dispersion of them into other Parts under the denomination of Nestorians Jacobites Maronites and Armenians the last of which are a People exceedingly addicted to Traffick (m) Brerewood's Enquir c. 24. and have great Privileges granted them by the Turks and other Mahometans they are found in multitudes in most Cities of great Trade and are more dispersed than any other Nation but the Jews and the Jacobites are reported to be dispersed into Forty Kingdoms In the Promontory extending it self into the Indian Sea are the Christians of Saint Thomas so called because first converted by him who is believed to lie buried at Maliapour and they have continued in the Christian Religion from his time It must be confess'd that in Mengrelia and other Countries the Doctrines of Religion are much corrupted and their Practice very different from the Profession of Christians but however they retain the Gospel among them and it is every Man 's own fault if he make not a good use of those Means of Salvation which God in his Providence has afforded him Of late the New Testament in the Malayan Tongue and Grotius his excellent Book of the Truth of the Christian Religion in Arabick have been translated and printed at the Charge of the Honourable Mr. Boyle and the first disperst over all the East-Indies where the Malayan Language is used and the latter into all the Countries where Arabick is spoken He also contributed to the Impression of the New Testament which was made by the Turkish Company in the Language of the Turks In America it is notorious that the Christians are sufficiently numerous and have sufficient opportunities to instruct the Natives if they were but as careful to improve them to so good an end rather than in pursuit of their own Gain The summ of all is this Before the Flood Revelations were so frequent and the Lives of Men so long that no Man could be ignorant of the Creation and of the Providence of God in the Government of the World and the Duties required towards him And in the first Ages after the Flood God's Will reveal'd to Noah and the Precept given to him at his coming out of the Ark must be well known to all the surviving World and as soon as the Remembrance of them began to decay and Men to fall into Idolatry Abraham and the other Patriarchs were sent into divers Countries to proclaim God's Commandments and to testifie against the Impiety of Idolaters where-ever they came For to publish the Reveal'd Will of God and make it generally known in the World God was pleas'd to chuse to himself a peculiar People and to send them first out of Mesopotamia into Canaan and upon occasion back again into Mesopotamia and then several times into Aegypt and from thence after they had dwelt there some Hundreds of Years into Canaan again at what time he appointed them Laws admirably fitted and contriv'd for the receiving of Strangers and Proselytes After many signal Victories and after other Captivities they were carry'd away captive to Babylon and were still deliver'd and restor'd by a Wonderful and Miraculous Providence and had vast numbers of Proselytes in all Parts of the known World and many Footsteps and Remainders of the True Religion are found in the remotest Parts of the Earth And when by the just Judgment of God upon the Jews for their Sin in rejecting the Messias they were rejected by him from being his People they were dispers'd throughout the World for a Testimony to all Nations that Moses and the Prophets deliver'd no other thing than what God had reveal'd to them since they continue to maintain and assert those very Books which plainly foretell all that Ruine and Destruction that has befallen them for their Infidelity and Disobedience They are a standing Evidence in all Parts of the World of the Truth of the Christian Religion bearing that Curse which their Fore-fathers so many Ages ago imprecated upon themselves and their Posterity when they caus'd Christ to be crucify'd And the Gospel has by its own Power and Evidence manifested it self to all People dispers'd over the Face of the whole Earth To which might be added That the Mahometans owning so much of the Religion reveal'd both in the Old and New Testament afford some kind of Testimony to the Truth of it in those vast Dominions of which they are possess'd All the most remarkable Dispensations of Providence in the several Changes in the World have had a particular Influence in the Propagation of the True Religion Cyrus Alexander the Great divers of the Roman Emperors and of latter Times Tamerlain and several other Princes were great Favourers of it and the worst of Men and the most unlikely Accidents have contributed towards the Promotion of it If it be Objected That notwithstanding all which has been said great Part of the World are Vnbelievers Let it be consider'd 1. That there is no Nation but has great Opportunities of being converted and it is evident from what has been produc'd concerning the Chinese and the Americans themselves that the Christian Religion had been preach'd among them tho' the Knowledge of it was lost through their own Fault before the late Discoveries of those Parts of the World And as Christ came into the World in the fulness of time so in the fulness of time that is at the most fitting season he reveal'd himself to the several Nations of it God who is infinitely gracious to all and knows the Hearts and Dispositions of all Men might defer the restoring his Gospel to the Chinese for Instance till that very time when he saw them best prepar'd for it And it is remarkable That the Discovery of the Indies happen'd about the time of the Reformation that those poor People might have the Purity as well as the Truth of Religion if Christians had been as little wanting to them in their Charity as God has been in the Disposals of his Providence He stays till they have filled up the measure of their iniquities before he punishes a People and for the same Reasons of Mercy and Goodness he waits for the most proper seasons to impart his Revealed Will to them and to have it preach'd to them before would be only to encrease their
Condemnation And it is not only Just but Merciful for him to with-hold the Knowledge of his Reveal'd Will from those who he forefees would reject it and abuse the Opportunities which should be offer'd them to the Aggravation of their own Guilt and Punishment Especially if it be observ'd 2. That as to particular Persons we have reason to believe that God who by so wonderful a Providence has taken care that every Nation under Heaven might have the True Religion preach'd in it and who has the whole World at his Disposal and orders all things with great regard to the Salvation of Men we have abundant cause to think that he would by some of the various Methods of his Providence or even by Miracle bring such Men to the knowledge of the Truth who live according to their present Knowledge with a sincere and honest Endeavour to improve it When St. Peter was by Revelation sent to Cornelius he made this Inference from it Of a truth I perceive that God is no respecter of persons but in every nation he that feareth him and worketh Righteousness is accepted with him Act. x. 34 35. From whence what less can we conclude than that every Man in any part of the World who is sincerely good and pious in the Practice of his Duty so far as it is known to him shall rather by an express Revelation have the rest discover'd to him as in the Instance of Cornelius which gave occasion to these words of S. Peter than that he should be suffer'd to perish for want of a true Faith and sufficient Knowledge of his Duty And it is Just with God to punish those Heathens who sin without any Reveal'd Law for their Sins against Natural Reason and Conscience and for neglecting to use and improve their Reason and to embrace the Opportunities afforded them of becoming Christians We may likewise be certain that besides Natural Reason and Conscience God in his Goodness is not wanting to afford such inward Motions and Convictions of Mind to such of the Heathen as are not wilfully blind and stupify'd by their Vices as may prepare them for the reception of the Gospel which by his Providence he gives them so many Opportunities of becoming acquainted withal And if once they do discern the Defects and Faults of their own Religions which are so grosly against Natural Reason and Conscience they may make enquiry of Christians concerning their Religion as some of the Americans did of Cortes's and the Christians some of them at least however negligent they be in propagating it would never refuse to instruct them in it And it must be remembred that among those who have not receiv'd the True Religion yet many Points are taught and believ'd which had their Original from Revelation as is evident not only of the Mahometans but of several Heathen Nations which Points are so many Steps and Preparatives towards the Reception of the whole Truth if they be not wanting to themselves in pursuing them in their immediate Tendency and Consequences I shall not say That the Merits of Christ and the Salvation of the Gospel do extend to those who in the Integrity of their Hearts dye under an invincible Ignorance of it I believe rather that God suffers no Man so qualify'd and dispos'd to remain in invincible Ignorance But it is sufficient to vindicate God's Justice and Goodness that all Nations have had such Opportunities of coming to the Knowledge of the Truth and great Allowances may be made at the Last Day for the Ignorance and unhappy Circumstances of particular Men. It was well said That when God hath not thought fit to tell us how he will be pleas'd to deal with such Persons it is not fit for us to tell Him how he ought to deal with them But if it be difficult for us now to think how it will please God to deal with the Heathen it would be a thousand times more difficult to conceive how the Gracious and Merciful God could Govern and Judge the World if all Mankind were in the State of Heathens without any Divine Revelation What will become of the Heathen as to their Eternal State is not the Subject of this Discourse nor doth it concern us to know some of them will have more to plead for themselves in point of ignorance than others can have and they are in the hands of the Merciful Creator and Saviour of Mankind and there we must leave them But it must be acknowledged that it is much more agreeable to the Goodness and Mercy of God to reveal his Will and to give so many Opportunities to the World to be instructed in it though never so many should neglect the Means of Salvation than it is to suppose him to take no care to reduce Mankind to the sense and practice of Vertue and Religion but to let them continue in all manner of Idolatry and Wickedness without giving them any warning against it I have not spoken in secret in a dark place of the earth Look unto me and be ye saved all the ends of the earth for I am God and there is none else Come ye near unto me hear ye this I have not spoken in secret from the beginning from the time that it was there am I Isa xlv 19 22. xlviii 16. Having proved That the Scriptures want nothing requisite to a Divine Revelation in regard either of the Antiquity or Promulgation I proceed to shew That they have sufficient Evidence both by Prophecies and Miracles in proof of their Authority This Evidence depends upon Matter of Fact which concerns either the Prophecies and Miracles themselves in their several circumstances as we find them stand Recorded or the Lives and Personal Qualifications of those by whom they were performed or by whom they are related in the Scriptures For if we can be assured both that they are truly related and that if they were done as they are related they could proceed from none but a Divine Power we have all the Evidence for the Truth of the Scriptures that can be had for a Revelation CHAP. III. Of Moses and Aaron THat Moses was a very Great and Wise Man is related by several of the most eminent Heathen Writers and I think it has never been denied by any Man But it is no less evident that he was likewise a very Good and Pious Man He frequently declares his own Failings and Infirmities Exod. iii. 11. iv 1 10 13. Num. xi 10. xx 12. xxvii 14. and never speaks any thing tending to his own Praise but upon a just and necessary occasion when it might become a prudent and modest Man especially one Divinely Inspired For all the Praise of such an one doth not terminate in himself but is attributed to God whose Instrument and Servant he is and in such cases where God's Honour is concerned it was a Duty to set forth the Favour and Goodness of God towards him though some Honour did redound
patience which was necessary for men that were to declare an ungrateful and despised truth amongst those who would think themselves so much concerned to oppose and suppress it If they had wrought no Miracles their courage and resolution might have pass'd for a groundless confidence and if they had not had the courage to stand so resolutely to the truth of what they delivered their Miracles themselves might have become suspected but acting by a Divine Power and being supported in all their sufferings by a supernatural constancy and greatness of Mind and being so suddenly changed and raised above themselves in all they did or suffered and working the same change in others they gave all the evidence and certainty of the truth of the Doctrines they taught that it was possible for men to give And as a power of working Miracles was derived from the Apostles down upon their Disciples so was the spirit of meekness and patience under afflictions communicated to them And it is observable that God was pleased not to raise up any Christian Emperor till above three hundred years after Christ that he might shew that the Religion which came from heaven could need no human aid nor be suppress'd by any human force and that he might recommend the great vertues of meekness and patience to the world by the examples men as eminent for these as for the Miracles they wrought and might instruct mankind in a suffering Religion For to assure the world of the truth of it he would not grant it protection from Christian Emperors till most of the Empire was become Christian and Christianity had diffused it self into all the known parts of the Earth For before the last Persecution begun by Dioclesian (l) Euseb Hist lib. viii c. 1. the Church flourished as much and had the favour of the Court and of great men in as high a degree almost as under Constantine himself till their Prosperity caused their sins and these brought Persecution But at last the persecuting Emperors were forced by a divine power manifested in miraculous diseases inflicted on them to restore the Christians to their former liberty in their worship of God that so it might appear to all the world that the Christian Religion needed no Patronage of men for God would compel its worst Enemies to become its Protectors when he saw it fitting And (m) Sozom lib. v. c. 16. when Julian made it his great aim and business to restore Paganism again in the world he saw to his grief how ineffectual all his endeavours proved he observed that the Christian Religion still retained a general esteem and approbation and that the Wives and Children and Servants of his own Priests themselves were most of them Christians If any one then upon a serious consideration of all circumstances can withstand the conviction of so great evidence I would only ask him whether he believes any History or relation of matters of fact which he never saw and desire him to shew what degrees of certainty he can discern in any of them which are are not to be found here and besides to consider that if in a vicious and subtile Age a Doctrine so contrary to flesh and blood by so weak and incompetent means could obtain so universally amongst men of all Tempers and Professions and Interests in all Nations of the world against so violent opposition without the help of Miracles this is as great a Miracle as can be conceived either therefore the Christian Religion was propagated by Miracles or it was not if it was then the Miracles by which it was propagated prove it to be from God if it was not propagated by Miracles the Propagation it self is a Miracle and sufficient to prove it to be from him CHAP. XVII Of the Writingâ— of the Apostles and Evangelists IT is justly esteemed a sufficient reason for the credibility of any History if it be written by men of Integrity men who have no suspicion upon them of dishonesty and have no Temptation to deceive and who relate nothing but of their own Times and within their own knowledge though the Authors never suffered any loss nor run any hazard in asserting what they deliver But the History of Christ has this further advantage that many of the most considerable things in it were done in the sight of his enemies and that which is an History to future Ages was rather an Appeal to that Age whether the things related were true or not The History of our Saviour's Life and Death and Resurrection and Ascension as it hath been proved was attested by his Apostles to the faces of his very Crucifiers and they all remained upon the place where what they witnessed had been done for several years afterwards declaring and preaching to all people the things which they had seen and heard And soon after his Ascension when all the proceedings against him were fresh in memory they committed the same to writing in Greek which was the most common language and generally known at that time St. Matthew who first penned his Gospel is said to have written it in Hebrew or Syriack tho it was soon after translated into Greek so that whover of the Jews did not understand the Greek tongue might read the Gospel in their own Language Not long after the other Gospels were penned and they were all in a short time dispersed into the several parts of the world and translated into all Languages It is particularly related (a) Eâ—iphan Haerâ—â— Ebion that St. John's Gospel and the Acts of the Apostles were soon translated into the Hebrew tongue The Evangelists give such an account both of the Birth and Death of our Saviour as must suppose them recorded at Rome For there the censual Tables were kept where by St. Luke's account the name of our Saviour must have been registered and his Death and Resurrection were so remarkable as they relate them that according to the custom used in the Government of the Roman Provinces the Emperor must have a relation sent him of them and as I have shewn both Justin Martyr and Tertullian appeal to the Roman Records for the truth both of the Birth and Resurrection of our Saviour The memory of the Massacre of the Infants by Herod is preserved to us by a saying of Augustus concerning Herod upon it (b) Macrob Saturnal lib. ii c. 4. which is mentioned in Macrobius a Heathen Author For Augustus was told that among others Herod had caused his own child to be slain which whether true or no gave occasion to the Emperor to make this observation that it was better to be Herod's Swine than his Son Tacitus mentions our Saviour's suffering under Pontius Pilate and Tertullian in his (c) Tertul. Apol. c. 21. Apology tells the Heathens that the miraculous Eclipse of the Sun which was at Christ's Death stood upon Record in their own Registers whether it were for the strangeness of the thing it being contrary to the course
Areopagite Sergius Paulus Simon Magus Felix King Agrippa Tertullus Gallio and others were Names of too great Note and Fame to be used in a false story in which they are so much concerned And all their Proceedings in the Courts of Judicature were kept upon record and therefore could not be pretended without being discovered by those who always had so many Adversaries The Miraculous power bestowed upon the Apostles was chiefly employed in curing Diseases and for the health and preservation of Mankind but they had a power of inflicting Diseases likewise and death it self upon just occasions as in the case of Ananias and Saphira Act. v. of Elymas the Sorcerer Acts xiii and the incestuous Corinthian 1 Cor. v. And when this was done by private men and divulged to the world with the names of the persons who inflicted diseases and death it self and of those on whom they were inflicted this is an evidence both of the truth of the matter of Fact and of the power by which it was done for no Author could think to serve his Friend or his Cause by relating things of this nature unless they had been evidently done in a miraculous manner and by a Divine Commission and Authority The Conversion of St. Paul was a thing so memorable both for the manner of it and for the business he was going about and the persons that employed him and for his known zeal at other times in persecuting the Church that St. Paul appeals to King Agrippa as one who could not be ignorant of a thing so notorious Acts xxvi 26. and it was the great providence and wisdom of God that a man so well known and esteemed by the Pharisees and Chief Priests before his conversion should be the greatest instrument both by his Preaching and writings for the propagation of the Gospel and both his Epistles and the other Books of Holy Scripture have the same proof from the observations already mentioned concerning the names and characters of persons and other circumstances And they were always read in the Assemblies of Christians and were appointed to be read in them Coloss iv 16.1 Thess v. 27. And the writings both of him and of the Evangelists and the other Apostles are cited by Authors contemporary with the Apostles by Barnabas an Apostle himself and by Clemens Romanus Ignatius Polycarp c. and they have been acknowledged to be the genuine works of those whose names they bear both by Jews and Heathens and particularly by Tryphon the Jew in his Dialogue with Justin Martyr and by Julian (e) Apud Cyril lib. x. the Apostate It is enough in this place to observe that excepting some very few Books of which an account shall elsewhere be given the Books of the Scriptures of the New Testament have been received as genuine from their first appearance in the world during the Lives of their several Authors and have been delivered down for such through the several Ages of the Church In the main they have been so unanimously received and so fully attested by Christians that the Jews and Heathens themselves never denied them to be genuine nor ever pretended the principal matters of Fact to be false or doubtful Euseb lib. iii. c. 29. Many of the Eye-witnesses to the Miracles of our Saviour and his Apostles lived to a great Age St. John himself above an hundred years and he Preached the Gospel above seventy years Simeon the Son of Cleopas lived to an hundred and twenty years and Polycarp the Disciple of St. John to fourscore and six of whom (f) Id. lib. v. c. 20. Iraenaeus in his Epistle to Florinus a Marcionite declared that he remembred exactly what he had heard Polycarp discourse concerning the account of the Miracles and Doctrine of our Saviour which he had received from St. John and others who had conversed with Christ and that it differed in nothing from the Scriptures And besides the inspired Writings the chief points of the Christian Religion were testified in Apologies written from time to time to the Heathen Emperors themselves (g) Euseb Hist lib. iv c. 3. vid. Irenae lib. ii c. 56 57. Qudaratus Bishop of Athens in his Apology to Adrian declared that persons who had been healed by our Saviour and others that had been raised from the dead by him were still living in his time Aristides presented an Apology to the same Emperor Justin Martyr wrote two Apologies the first dedicated to Antoninus Pius and his two Sons and the Roman Senate the latter to M. Antoninus and the Senate (h) Euseb lib. iv c. 26. Melito Bishop of Sardis and Apollinaris Bishop of Hierapolis likewise wrote a Vindication of the Christian Religion to M. Antoninus Athenagoras offered his Apology to M. Aurelius and Commodus (i) Euseb lib. v. c. 17. Meltiades to Commodus or to the Deputies of the Provinces (k) Hier. Catai Euseb lib. v. c. 21. Apollonius a Roman Senator made a publick defence of the Christian Religion in the Senate of Rome and Tertullian presented his Apology to the Senate or to the Governors of the Provinces And the Apologists did not dwell only upon generals but descended to such particulars as to appeal to the publick Records for the truth of what they delivered concerning the place of our Saviour's Birth and the manner of his Death and his Resurrection so that the principles and foundations of the Christian Religion were from the beginning asserted in publick Writings dedicated and presented to the Heathen themselves who were most concerned and most capable of disproving it if it had been false (l) Euseb lib. ix c. 5. 10. And though the Acts which were forged under the Emperor Maximin and pretended to be Pilate's were by his command sent into all the Provinces of his Empire and published in all places and ordered to be taught Children and to be learnt by heart by them yet all this malicious care and contrivance was ineffectual to the suppressing the Truth of the History of our Saviour which waâ— so well attested and so fully published amongst all sorts of men that it was impossible to extirpate the belief of it And this Emperor himself as I before shewed was by miraculous Diseases inflicted on him forced to retract by a publick Edict his practices against Christianity and to acknowledge that his sins and blasphemies against Christ were the just cause of his Punishment CHAP. XVIII Of the Doctrines contained in the Holy Scriptures THE Scriptures must be acknowledged by all considerate men to contain excellent Rules and Precepts for the Government of our Lives and it cannot be denied that it is to these we owe the Peace and Happiness we enjoy even in this world It is therefore the interest of every good and prudent man to wish the Christian Religion true though it were not so and there can be no cause to wish it false but our own sin and folly And this of it self is a good argument that
it is true because it is for the benefit of Mankind that it should be so and upon that account it carries the visible Characters of Divine Wisdom and Goodness in it for it is certain that the Religion which God has established in the World must be of this nature that none but wicked men can dislike it and that all sober and good men must be well satisfied with it and mightily enclined to believe it nay even the worst men must be forced to confess that they owe their own safety and protection to the Doctrines of it And that such is the nature of the Christian Religion will be evident if we consider that I. It teacheth an universal Righteousness both towards God and Man II. It layeth down the only true Principles of Holiness III. It proposeth the most effectual Motives IV. It affords the greatest helps and assistances to an Holy Life V. It expresseth the greatest compassion and condescension to our infirmities VI. The propagation of the Gospel has had mighty effects towards the Reformation and Happiness of Mankind VII The highest mysteries of the Christian Religion are not merely speculative but have a necessary relation to Practice and were revealed for the advancement of Piety and Virtue amongst men I. The Christian Religion teacheth an Universal Righteousness both towards God and Man It teacheth us the nature of God that he is a Spirit and therefore ought to be worshipped in Spirit and in Truth and gives us an account of the Power and Wisdom and Goodness of God in the Creation of the World and in the various dispensations of his Providence in the preservation and Government of it and especially in the wonderful work of our Redemption God is represented in the Scriptures as slow to anger and great in Power and who will not at all acquit the wicked Nahum i. 3. and we are required to love and serve him with all our Abilities both of Body and Mind Deut. vi 5. Matt. xxii 37. The Duties of men towards one another are no less strictly enjoyned than our duty towards God himself For the Scriptures oblige all men to the Conscientious performance of their several Duties in their respective capacities and relations They teach Wives and Children and Subjects and Servants Obedience not only for Wrath but also for Conscience sake and they teach Princes and Husbands and Fathers and Masters a proportionable care and kindness and affection they check and restrain the rich and powerful from violence and oppression and command them to relieve those that are in want and to protect all that are in distress and to root up the very seeds and principles of Vice in us they regulate our desires and give Laws to our words and looks and thoughts they command an universal Love and Charity towards all Mankind to hurt no body so much as in a Thought but to do all the good which is in our power they oblige men to do as they would be done unto in all cases to consider others as men of the same nature with themselves and to love and respect them accordingly upon all occasions I may add what Grotius has not omitted that more favour and equity is extended to one half of humane kind by the Christian Religion than ever had been by any other for among Infidels Women are esteemed but as slaves to the Lusts of men who may have as many Wives as they please and change them as often as they think fit II. The Scriptures propound to us the only true Principles of Holiness For they teach us to perform all Duties both towards God and Man upon Principles of Love and Charity which are the only Principles that can make men happy in the performance of their respective duties and that can cause them to persevere in it What men do upon Principles of Love they do with delight and what men delight in they will be sure to do but fear hath torment and men will use all Arts to get rid of their fears and of that sense of Duty which proceeds only from an apprehension of Punishments and therefore is perpetually grievous and burthensom to them Rewards themselves may become ineffectual by proposals of contrary Rewards for smaller advantages which are present and in hand may be more prevalent than never so much greater which are future and looked upon only at a distance But a sense of Love and Gratitude and Charity can never fail of its effect because this brings its reward with it and makes our duty a delight He who loves God will certainly obey him and he that does not love him never can truly obey him as he ought but will be ever repining at his Duty and will be for seeking all pretences to excuse himself from it He who doth not love his Neighbour will be for taking all opportunities of pursuing his own advantage against him but he who loves him as himself will never do him any injury He that loveth another hath fulfilled the Law For this thou shalt not commit adultery thou shalt not kill thou shalt not steal thou shalt not bear false witness thou shalt not covet and if there be any other commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self Love worketh no ill to his neighbour therefore love is the fulfilling of the Law Rom. xiii 8. The Love of God and of our Neighbour comprehends the whole duty of man which is a Doctrine no where to be met withal but in the Holy Scriptures all the Wisdom of Philosophers could never discover this Doctrine which sets before us the only infallible principles of obedience And it must be a most gracious and wise Law which makes Love the Principle and Foundation of our whole duty both towards God and Man III. The Christian Religion proposeth the most effectual motives of Obedience and Holiness of Life The moral Reasons and Arguments for a vertuous Life are so great and evident that those who live otherwise are generally convinced that they ought not to do it but because the Arguments from Reason are to faint and lifeless to oppose to sense and passion therefore the Christian Religion is purposely fitted to every faculty and presents us with greater objects of fear and love and desire than any thing in the world can do And as God will be served by us upon no other Principle but that of love so the chiefest Motive to our Obedience express'd throughout the Scriptures is the Divine Love They represent to us all the methods which God has been pleased to use as necessary to reclaim the world by his mercies and his judgments by sending his Prophets at sundry times and in divers manners and at last by sending his own Son He saw the fondness that men have for this World and for the pleasures and sins of it how subject they are to Temptations and how prone to comply with them and therefore he has been pleased to pursue
would recover he died while the Answers were reading that foretold his Recovery For the sins of Men against natural Conscience and the contempt of the Divine Revelations made to Mankind and so often promulged amongst all Nations God might permit the Devil to delude the World with such Signs and Predictions as either were indeed true or could not be discerned to be false but by the Doctrines and Practices which they were brought to countenance and establish There is no doubt but that evil Spirits may be able to delude and impose upon men and to do many things by their sagacity and cunning which may be above the power of man not only to perform but to understand or find out but their Miracles were never wrought to confirm any sound and useful Doctrine nor had they been plainly foretold by ancient Prophecies as the Miracles of our Saviour and his Apostles had been And the power by which our Religion was attested and established was so much superiour to any power in the Heathen Gods that when they were adjured by Christians they were forced to confess themselves to be wicked and seducing Spirits as the Primitive Christians declare in their writings and appeal to the Heathens of their own times for the truth of it and undertake upon pain of death to prove it before them This Tertullian undertakes in (n) Tertul Apol. c. 23. his Apology as I have before observed written to the Emperor and Senate of Rome or at least to the proconsul of Afric and the Governours of the several Cities and Provinces And St. Cyprian affirms the like in his Treatise to Demetrianus a Judge of Carthage or as some think the Pro-consul to the same purpose likewise speak Origen Minutius Foelix and others of the Primitive Christians And we cannot imagine that men of common sense would ever have made such publick and repeated Appeals if their pretences had been false to the hazard of their own lives and the utter disgrace and extirpation of their Religion which they endeavoured to plead for by such confident and bold discourses so easie to be disproved if they had not been true Men who have the wealth and power of the world on their side may perhaps sometimes make large boasts and high pretences when they can easily hinder others from bringing them to the Test but men that had all the power and policy of the Empire against them would never have offered any thing of this Nature in defence of their Religion unless they had been able to make it good to the faces of their worst Enemies to whom their Apologies were directed CHAP. IV. The Defect in point of Doctrine in the Heathen Religions IT is undeniable that the Doctrines of all the Heathen Religions have been wicked and contrary to the Unity and Goodness and Purity of God and to the vertue and happiness of Mankind This might be made out at large by particulars as I. The Theology of the Heathens was so confused and absurd that the only Evasion which the Philosophers could find who undertook the defence of Paganism against Christianity was to expound their Theology by Allegories but this Philo (a) Eâ—seâ— praepar lib. i. c. 9 10. Biblius censures as absurd and maintains that it was a mere abuse and innovation in their Divinity in proof of which he alledges the authority of Sanchoniathan and Eusebius besides makes good the charge (b) Magnam molestiam suscepit minime necessariam primus Zeno post â—â—eanthes deinde Chrysippus commentitiarum balarum redâ—ere rationem Ciâ— de Nat. Deor. lib. iii. Zeno first begun this way of Allegorizing in which he was followed by Cleanthes Chrysippus and other Stoicks (c) Tertull. ad Naâ— lib. ii c. â— Aug. Civ De◠〈◊〉 6. c. 5. Varro makes three sorts of Heathen Theology in the Fabulous invented by the Poets The Physical or that of the Philosophers and the Civil or Popular being such as the several Cities and Countries had set up (d) Euseb praepar lib. 4. c. 5. The Greek Theology was thus distinguished 1. God who rules over all 2. The Gods who were supposed to govern above the Moon 3. The Daemons whose jurisdiction was in the Air below it and 4. The Heroes or Souls of dead men who were imagined to preside over Terrestrial affairs which gives some account of the prodigious multitude of their Gods (e) Hesiod oper Dier lib. i. v. 250. whereof Hesiod computes thirty thousand hovering in the Air unless he be to be understood of an indefinite number Orpheus reckoned but 365 (f) Theop ad Autol. lib. iii. and at his death in his Will asserted only one (g) Tertul Apol. c. 14. Gages survey of the W. Indies c. 12. Varro reckoned up three hundred Jupiters and the Gods of Mexico as the Indians reported to the Spaniards were two thousand in number Varro Tully and Seneca and most sober and discreet men were ashamed of the Heathen Gods and believed that there is but one God to which purpose the verses of Valerius Soranus (h) Aug. de Civ Dei lib. iv c. 31. vii 9. are produced and expounded by Varro The worship of their Gods and of their Images or Idols was so gross amongst the ancient Heathen and is to this day in China and in both the Indies that one would almost think it impossible for men to be so far deluded by the Devil they worshiped not only the Ghosts of dead men but Birds and Beasts and creeping things and the Devil himself under Images of such hideous forms and shapes as are frightful to look upon The wiser Heathens were ashamed of these Idolatries (i) Aug. Civ Dei lib. iv c. 31. and Varro particularly commends the Jews for using no Images in their Divine Worship which he fays were not in use at Rome till above one hundred and seventy years after the Foundation of the City (k) Plut. in vit Numae for Numa the contriver of their Religion forbad Images which makes it the more strange that the (l) Cic. de Nat. Deor lib. iii. de legib lib. ii Romans should afterwards erect Temples and Altars to the most unlikely things to a Fever and to ill Fortune as the (l) Cic. de Nat. Deor lib. iii. de legib lib. ii Athenians did to contumely and Impudence but it is still more amazing that they should deify the worst of men the very Monsters and reproaches of Mankind and whilst the Christians suffered for refusing Adoration to their Emperors they had divine Honours paid them by the gravest Heathens such as (m) Quint Inst lib. Prooem Quinctilian not only through fear of death but out of compliment and base flattery 2. All manner of Debauchery and Lewdness made up so great a part of the Heathen Religion that it is too shameful and too notorious to relate (n) Euseb Praepar lib. ii c. ult ex Dionys Halicaâ—â— lib. ii The Romans when they received
indeed whatever the Original of the Heathen Philosophy were whether from their Gods or from themselves if the Precepts of Philosophy amongst the Heathens were a sufficient Rule of good Life there may seem to have been little or no necessity for a Divine Revelation But I shall prove 1. That the Heathen Philosophy was very defective and erroneous 2. That whatever was excellent in it was owing to the Revelations contained in the Scriptures 3. That if it had been as excellent and as certain as it can be pretended to be yet there had been great need of a Divine Revelation 1. The Heathen Philosophy was very defective and erroneous It was desective in point of Authority Socrates though he would be thought to be inspired or supernaturally assisted gave Men only his own word for it Pythagoras indeed pretended both to Prophecies and Miracles but he was a great Magician in the opinion both of (a) Xenoph Epist ad Aeschinem Plutarch in Numâ Xenophon and Plutarch and therefore whatever he did or foretold must be ascribed to that Power which as it has been before declared the Devils may have to do strange things and to know things done at a distance or some time after and his Predictions and Miracles even as they are related by Jamblichus were such as that a bare recital of them were enough to confute any Authority which could be claimed by them His Impostures may be seen in Diogenes Laertius And (b) Arist Rhet. l. iii. c. 17. Aristotle says Epimenides foretold nothing whatever others relate of him And as the Philosophers had no Divine Authority for what they delivered so their own was but of small account they were generally rather Men of Wit and Humour than of sound Doctrine or good Morals And whoever reads the Lives of the Philosophers written by Diogenes Laertius and the Lives of the Caesars by Suetonius would believe the World might have been as soon reformed by the one as the other As to the Philosophers who after the Christian Religion appeared in the World pretended to Miracles it is a hard matter to think the Writers of their Lives in earnest when they relate them For a Man may as well believe the Fables of Aesop or Lucian to be true History as the Stories in the Life of Apollonius Tyanaeus written by Philostratus or those in the Life of Isidorus written by Damascius an abstract whereof we have left preserved (c) Phot. Cod. ccxiii in Photius The Heathen Philosophy was defective likewise in point of Antiquity and Promulgaon Philosophy as far as we have any account of it was but a late thing so it is styled in Tully (d) Tull. de Divin lib. i. neque ante Philosophiam patefactam quae nuper inventa est (e) Apud Lactant. de fals sapient c. 16. Seneca computes the rise of it to be less than a thousand years before his own time but the moral and useful part of Philosophy had no ancienter Original than Socrates And Philosophy of all kinds has always been a matter of Learning and confined to learned Men There never was any one Nation of Pythagoraeans or Platonists or Stoicks or Aristotelians the greatest part of the Nations of the World never heard so much as of the Names of the most celebrated Philosophers and know nothing at all of their Doctrine That philosophy was defective in its Doctrines is notorious For as Lactantius observes the very Name of philosophy invented by Pythagoras who yet would be thought to have had some supernatural assistance implies a confession of Ignorance or imperfection of their Knowledge and a profession only to search after Wisdom And (f) Diog. Laert. in Pythag. Jemblich vit Pythag Pythagoras gave this very reason why he styled himself a Philosopher Because no Man can be Wise but God only and yet this vain Man sometimes pretended himself to be a God Socrates was the first of all the Philosophers that applied himself to the study of Morality and (*) Tull. Acad. Qu. lib. i. he who first undertook to render philosophy useful and beneficial to Mankind professed to know nothing at all certainly but to disprove the Errors of others not to establish or discover Truth In which he was followed by Plato Vid. Diog. Laert. in Pyrrhon and before him Democritus Anaxagoras Empedocles and almost all the ancient Philosophers agreed in this tho they agreed in few things else that they could attain to no certain knowledge of things So that as Tully says Arcesilas was not the Founder of a new Academy or Sect of Philosophers who professed to doubt of all things for he taught no more than what the ancient Philosophers had generally taught before him unless it were that Socrates profess'd to know his own ignorance of things but Arcesilas would not own himself certain of so much as that Indeed the notions of Philosophy were so little convincing even in the plainest matters that many of the greatest Wits took up in Sceptiscim or little better No man had studied all the Hypotheses of Philosophy more or understood them better or had better explained them than Tully and yet at last all concluded in uncertainty as he often professes the like may be said of Varro Cotta and others The Doctrine of Philosophy concerning God and Providence and a Future State was very imperfect and uncertain as Socrates himself declared just before his death but what could be certain to him that profest to doubt of every thing (g) Aug. de Civ l. 19. c. 1. Varro computed near three hundred Opinions concerning the Summum Bonum they were so far from being able to give any certain rules and directions for the Government of our Lives that they could by no means agree in what the chief happiness of men consists or what the aim and design of our Actions ought to be Plato taught the lawfulness and expediency of mens having their Wives in common and both Socrates and Cato must hold a community of Wives lawful as we learn from their Practice for they lent out their Wives to others as if it had been a very generous and friendly Act and the very heighth and perfection of their Philosophy (h) Alex. ab Alex. lib. l. c. 24. It was a practice both among the Grceks and Romans to part with their Wives to other men though Mercer thinks the Romans were divorced from their Wives before others took them because Cato is blamed for taking his Wife again after the death of Hortensius without the solemnity of a new Marriage Fornication was so far from being disallowed by the Heathens that it was rather recommended (h) Horat. Serm. lib. i. sat 2. Cic. pro. M. Coelio as a remedy against Adulteries by Cato himself Many of the Philosophers held self-murther lawful and did themselves set an example of it to their Followers The exposing of Children to be starved or otherwise destroyed was practised amongst the most civilized Heathen Nations
or other preserv'd than that they are able to make it out It was the Custom of the Aegyptians to omit the mâ—ntion of these Persons of whom they haâ— any â—islike or who had made themselves oâ—ioâ—s to them Thus in the xxth Dynasty of their Kings there is a total Vacancy for the spacâ— of clxxviii Years which the Learned Mr. Greaves with great Probability Supplies with the Names of those Kings who built the Pyramides two whereof Cheops and Chephren as (m) Herod lib. 2. c. 128. Herodotus says the Aegyptians out of Hatred to them would not so much as name but called the Pyramides which they had erected the Pyramides of Philition a Shepherd who in those days fed his Cattle there The which Hatred says (n) 〈…〉 â—â—idoâ—raph Mr. Greaves occasioned by their Oppressious as Diodorus also mentions might cause Manethos to omit the rest especiaâ—â— Sabachus an Aethiopian and an Vsurper But whatever account is to be given of the Aegyptian History in that particular this makes the History of that Nation in general very uncertain and may afford a sufâ—â—erent Reason why the Jews are either omitted or 〈◊〉 by Heathen Historians who had what they relate of them from the Aegyptians and the Hebrews neither liv'd with the Aegyptians nor left them upon such Terms as to have their Story faithfully told by a Nation who would suffer nothing to pass down to Posterity if they could help it that was displeasing to them when it happened but if any thing were so Notorious as not to be capable of being wholly stifled they would be sure to vary and deface it with false Circumstances in the Reports which they gave out concerning it And here I must once more complain of Mr. Blount who as if he had been an Aegyptian Historian that had an implacable Hatred of our Religion professing to translate that place of Tacitus which concerns the Original of the Jews cuts his Translation short and goes no fâ—rther than the Vilifying and false part of the Account which Tacitus gives for his Character of their Religion and the Relation of what Pompey discovered upon his Entrance into the Temple is omitted And besides that which he has translated is far from being exact but as I observed before that in speaking of the Ark he had made Sir Thomas Brown say that will not appear feasible which the Learned Knight had said will appear feasible so he has dealt no better with Tacitus making him likewise deny what he had affirmed Tacitus (o) Tâ—â—â— Hist lib. v. says Hi ritus quoquo modo inducti Antiquitate defenduntur These Rites by what means soever introduced are defended by their Antiquity which (p) Oâ—â—â— of Reason p. 13â— Mr. Blount translates thus But by what means soever they have been introduced they have no Antiquity for their Patronization This is to use the History of Tacitus as ill as he doth that of the Bible and much worse than Tacitus himself has done the Jews For if it be rightly understood what Tacitus has written of the Jews proves a very remarkable Vindication of their Religion He says indeed that they consecrated the Image of an Ass but he says it only as a Report which he confutes afterwards himself by acknowledging that Pompey when he entred into the Temple found no Image in it and giving an Account of their Religion he says Aegyptij pelraque Animalia effigiesque compositas venerantur Judaei mente sold unumque 〈◊〉 intelligunt Profanos qui Deum imagines mortalibus materiis in species Hominum effingunt Summum illud aeternum neque mutabile neque interiturum Igitur nulla simulachra Vrbibâ—s suis nedum Templis sunt Which is so contrary to what this Historian writes before in these words Effigiem animalis quo monstrante errorem sitimque depâ—lerunt penetâ—ali sacravere that some have charged him with contradicting himself but it is evident that the Story of their Worshiping an Ass is related as a Tradition which is afterwards sufficiently confuted by his own Account of their Doctrine and Worship and by what Pompey found Nullà nitus Deum Effigie vacuam sedem inania Arcana Whatever his Design was and however his obscure way of writing has made him to be misunderstood there can hardly be any thing said more for the Truth and Honour of the Jewish Religion than what Tacitus has delivered of it And if any one will compare that which Tully hath said in the same (q) Pro Flacco Oration of the Greeks and of the Jews he must conclude that what is spoken against the Jews is rather to their Commendation than to their Disgrace Tully there declares the Greeks to be of no Credit nor Esteem but unfaithful and of the worst Reputation even to a Proverb in their Testimonies and Oaths He is careful not to involve the Athenians and Lacedaemonians in the common Scandal who appeared for his Client and gives a high Character of the Massilians and would seem to confine his Discourse to the Asiatick Greeks by whose own Confession he says the People of Phrygia Mysia Caria and Lydia were proverbially Infamous When he has exprest this Contempt of the Greeks he falls next upon the Jews But what has he to say of them He calls their Religion a barbarous Superstition and Jerusalem a Suspicious and Railing City and he pronounces the Jewish Religion to be unsuitable to the Splendor and Gravity and the Customs of the Romans he insinuates that they were a People not well affected to the Roman State and urges the Conquest of them by Pompey as an Argument against the Truth of their Religion When so very Learned an Orator had nothing but these common Topicks of Slander to charge them withal tho' it was for the Interest of his Câ—use to speak the worst he knew of them what could be a greater Justification of the Jews and their Religion One of the Accusations laid against Flaccus whose Defence Tully had undertaken was that Summs of Gold having been wont to be sent out of Italy and out of all the Roman Provinces to the Temple at Jerusalem Flaccus had forbidden any to be exported from Asia Here it concern'd Tully to expose the Worship of the Jews and to vindicate the Prohibition relating to it but he who never spoke little upon any Subject that could afford a Scope for his Eloquence says so little here to the dispraise of the Jews and their Religion that the Commendation of another had been less to their Honour It is observable that Tully mentions nothing of their Worshiping an Ass which was so groundless and foolish a Slander that it is hard to imagine what could give occasion to it and perhaps no better Account of it can be assigned than that the Enemies of their Religion were resolved to fasten the worst and most ridiculous Falshood they could upon it But if it may be permitted me to add a Conjecture to those which have been made by
it is a sign of a little Mind when one is able to distinguish himself only by Singularity by an odd Dress or a new Mode when his Wit borders upon Madness and Prophaneness and his Learning is all out of the way Many who are neither Heterodox in Religion nor fond of being singular in any thing else have shewn an extraordinary Sagacity and a surprising variety of excellent Learning upon Subjects which are unusual and in themselves but little considerable And I will not deny but that some of the Men of Singularity have no Worse Design than to gratify a little Vanity and to appear like some body in the Commonwealth of Learning as if Learning were a mere Trifle a very Play-thing to be employ'd to no serious and useful Purpose but would serve only to give men occasion to talk and to be talk'd of This is call'd Pedantry and I know not why that should go under a better Name which is of a worse Nature and join the Trifling of Pedantry to the Mischief of Irreligion If this Sort of Men would but busie themselves no worse than Tiberius did when he examined who was the Mother of Hecuba what Name Achilles went by whilst he hid himself in Womans Apparel and what Songs those were which the Sirens were wont to sing those indeed are profound Enquiries and so worthy of them that it were pity they should be disturb'd in such ingenious Disquisitions But if Men will be for removing Foundations and rejecting established Doctrines and denying the Principles of Religion it is fit they should be told that there is neither Wisdom nor Learning in this and those who are acted themselves by a Spirit of Contradiction have the least Reason of any Men to take it amiss to be contradicted tho' it be in never so plain a manner In short it is possible that some may be well Skill'd in Tricks and Artifices who know little of the substantial and useful Part of the Law and it is certain that many who talk boldly of the highest Points of Religion are ignorant even of the Principles of the Doctrine of Christ. There surely can be little need for any Man to have recourse to Error and Extravagancy for the exercise and improvement of his Faculties they must be strange Faculties to want such Improvement Truth it self is infinite tho' always uniform and consistent in every part and will afford room enough for the free use of Reason in examining and considering the Nature of things in stating particular Cases by general Rules in the Study of Antiquity and in explaining particular Texts of Scriptures according to the Analogy of Faith and the Tenour of sound Doctrine And it may justly be look'd upon as a Defect of Judgment and good Sense or be suspected which is much worse of want of Sincerity and a good Conscience when Men can find nothing by which they may recommend themselves to the World but by setting up for Novelties in Religion For what Man of an honest Meaning and of sufficient Abilities and strength of Parts to proceed securely in direct and approved Paths would run out of the way by Cunning and Artifice to steal a despicable Reputation which another would be asham'd of and of which the best thing that can be said is that as it is never worth the having so it is never lasting After the Reception and Establishment of the Gospel for so many Ages we are call'd upon to prove the Grounds and Principles of our Religion all over again and we will never decline a thing so easy to be done But the Modern Infidels have changed the State of the Question The Truth of the Miracles wrought by our Saviour and his Disciples was never deny'd by the Adversaries of Christianity of old this was not disputed by Celsus Porphyrie Hierocles and Julian the Apostate if some of them did upon any occasion insinuate the contrary that was so malicious and groundless a Calumny that they were neither able to insist upon any Proof of it nor to reconcile it to what they themselves had elsewhere said The Matter of Fact was acknowledged by the antient Jews and has been confest by their Posterity they could not contradict the Miracles but denied the Consequence of them tho' the Men we have to deal withal to make clear work with much Confidence but with as much Ignorance deny both Let them know then that they are in part confuted by the Enemies of our Religion and it were strange if its Friends should fail in the other Part. IV. I have here endeavoured to do some Right to our Religion and to satisfy all such as are willing to be satisfied in the most difficult Points of it And tho' I have discoursed at large upon the Subjects of which I treat and not in the usual Method of Objection and Answer yet I have always had my eye upon the Objections which I have known that I could think at material But to bring in Objections at every Turn in plain Discourses such as these were design'd to be as far as the Matter would permit might have been of no good Consequence A man may very well be guided in the right Road without having all the wrong and dangerous Paths describ'd to him and he may be directed how to recover or preserve his Health without being presented with a Catalogue of Diseases he may get safe to his Journeys end without knowing all the Bogs and Precipices by which he might have miscarried and in order to be well there is no need that he should be acquainted how many ways there are of being sick I have heard of some that read Objections without the Answers as lately a shameless Writer has produced the Objections of Celsus and Faustus against the Canon of Scripture without takeing Notice of the Answers given by Origen and St. Austin from whom he had them And tho' both the Objections and Answers should be read yet Objections are commonly in few Words and are often remembred when the Answers are forgotten And indeed tho' I were never so Expert at it I have no Ambition to try my strength in tying a knot that I may shew my Skill in unloosing it But to provide against all exceptions as much as it is possible I have proved at large that if all Objections could not be answered this would be no sufficient Reason to reject or question the Authority of our Religion I cannot say I must confess that I have been able or have been much sollicitous to obviate all the Cavils which may have been started many have been given up and others seem never to have been seriously urged An Author who had more Learning it seems than Judgment to spare wrote a Book to prove that there were Men before Adam but this was rejected by Judicious Men as a very absurd and Ridiculous Conceit particularly by Grotius as the Author complains who yet afterwards retracted it himself Some notwithstanding are so fond of any
have done p. 237. CHAP. XIII Of the Fall of the Angels and of our first Parents THE Fall of Angels how caused p. 243. The Fall of Man The effects of it Visible however the Thing may be disputed p. 244. No Preexistence of Souls ib. Eve beguiled by the Serpent p. 246. The Sin of Eating the forbidden Fruit p. 249. Many Circumstances omitted in the Scripture concerning the State of our First Parents in Paradise and relating to their Fall ib. Why a Commandment was given them concerning a thing of an indifferent Nature p. 250. The Curse upon the Serpent p. 254. The Curse of the Ground p. 255. The Punishment of our First Parents p. 256. The Fall not Allegorical p. 374. The effects of it upon all Posterity p. 376. CHAP. XIV Of the Eternity of Hell Torments THE Eternity of Hell Torments consistent with the Justice of God because 1 Rewards and Punishments are a like Proposed to our choice p. 383. 2 The Rewards are Eternal as well as the Punishments p. 384. 3 It was necessary that the Sanction of the Divine Laws should be by eternal Rewards and Punishments p. 387. 4 It is necessary that eternal Punishments should be inflicted upon the Wicked according to this Sanction p. 388. Objections obviated p. 359. The Eternity of Hell Torments consistent with the Mercy of God p. 362. CHAP. XV. Of the Jewish Law OF the Judicial Laws p. 369. Of the Ceremonial Laws p. 371. They were given to prevent Idolatry p. 341. To signify and represent inward Purity and Holiness p. 344. This shewn of Circumcision p. 345. Of Purifications p. 346. Of Abstinences p. 346. Of Sacrifices and Oblations ib. The Jewish Worship was Typical of Christ and his Gospel p. 347. This proved of Sacrifices p. 348. Purifications p. 350. Incense ib. During this Ceremonial Dispensation there was a sufficient Revelation of the Internal and Spiritual part of Religion p. 352. The Love of God and of their Neighbour ib. A Future State p. 353. the Resurrection p. 354. CHAP. XVI Of the Cessation of the Jewish Law THE Types of the Law fulfilled in the Messias p. 332. The strange Evasions and absurd Opinions of the Jews ib. It was foretold by the Prophets that the Law was to cease upon the coming of the Messiah p. 335. It was afterwards to become impracticable p. 323. How it is to be understood that the Mosaical Law was to endure for ever p. 324. CHAP. XVII Of the Sinful Examples recorded in the Scriptures SEveral Places of the Scriptures relating Evil Actions contain only matter of Fact p. 327. The Rules of Good and Evil by which we are to judge of Actions are plainly delivered in the Scriptures p. ib. The Relation of the bad Actions of Good Men may be of use 1. To shew the Sincerity of the Pen-Men of the Scriptures 2. To discover the Frailty of Humane Nature and the necessity of imploring the Divine Grace 3. To shew that God can bring Good out of Evil p. 328. 4. For the Glory of God's Grace and for a Warning to future Ages p. 329. CHAP. XVIII Of the Imprecations in the Psalms and other Books of the Old Testament MAny of these Expressions are used in reference to the Nations on whom God had Commanded the Israelites to execute his Judgments p. 331. David being a King was a Revenger to execute Wrath upon him that did Evil. p. 332. It is Lawful to Pray that Malefactors may be punished ib. The Jews might appeal to God as their Political Legislator and Governour p. 333. Those which seem Imprecations are oftentimes Predictions and Denunciations of Judgment p. 334. Divers Places are to be understood of Judas or of others like him p. 336. This supposition is implyed in Imprecations if they will persist in their Sins if they will not repent ib. What Charity was required under the Law and what was meant by the Word Neighbour p. 337. CHAP. XIX Of the Texts of the Old Testament cited in the New THe Apostles cited in the Scriptures of the Old Testament according to the Exposition of them then acknowledged by the Jews p. 340. A remarkable Passage from F. Simon to this purpose p. 342. The Epistle to the Hebrews much admired by a learned Jew for the sublime Sense therein given to the Texts of the Old Testament ib. CHAP. XX. Of the Incarnation and Death of the Son of God I THe necessity of the Incarnation of the Son of God considered p. 344. 2. Tho' it should be supposed that God could have pardoned the Sins of Men upon other Terms yet the Incarnation and Death of the Son of God is so far from implying any thing unworthy of him that no other way of our Reconciliation with him as far as we are able to apprehend could so much have become the Divine Wisdom and Goodness p. 345. 1. There is nothing in this whole Dispensation unworthy of God p. 346. which is proved by shewing 1 The unreasonableness of this Supposition that the Union of the Divine and Human Nature in Christ should cause the God head to suffer with the Manhood p. 347. 2 The Humiliation of the Son of God in affirming our Nature may be accounted for without supposing that the Godhead suffered p. 350. 3 The Satisfaction of Christ by Dying for our Sins may be explained without supposing it p. 351. 2. No other way as far as we can apprehend could have been so proper and expedient as the Incarnation of the Son of God to procure the Salvation of Mankind p. 357. 1 The Doctrin and Preaching of the Son of God was of more Power and Authority than the Preaching or Doctrin of a Man or Angel could have been p. 358. 2 His Example is of greater Perfection and Holiness p. 360. 3 His Mediation and Intercession is of greater efficacy p. 362. 4 The Incarnation and Death of the Son of God is the most effectual means to excite in us Faith Hope and Charity and to dispose and engage us to all Vertue and Piety p. 364. CHAP. XXI Of the Fulness of Time or the Time appointed by God for the Incarnation of our blessed Saviour GOd had before-hand used all other means to shew the necessity of sending his Son at last p. 371. The Reception of the Gospel had been much more difficult if it had not been foretold in so many several Ages by the Prophets p. 374. The Time of Christ's coming might depend upon the Duration of the World p. 376. The World was then prepared for his coming p. 378. The particular Temper and Disposition of that Age in which our Saviour was born made it the most seasonable p. 380. CHAP. XXII Of the last Days and of the last Day or the Day of Judgment THE last Days of the World seldom mentioned in express Terms in Scripture but under the Resemblances of other Events p. 384. The Destruction of Jerusalem Typical of the Day of Judgment p. 385. This appears from Matt. 25. ib. The
numerous than the Sufferers for any other p. 531. Zeal for Falshood no prejudice to Truth p. 532. The preference for the Christian Religion before all others p. 534. The proper Notion of Martyrdom p. 535. CHAP. XXXII That Differences in Matters of Religion are no prejudice to the Truth and Authority of it Differences in matters of Religion must be unless God should miraculously and irresistibly interpose to prevent them p. 539. It is not necessary that God should thus interpose p. 544. nor expedient p. 546. These Differences how great and how many soever they may be are no prejudice to the Truth and Certainty of Religion p. 549. All Parties are agreed in the Truth of Religion in general and of the Christian Religion in particular p. 551. It is not Religion about which Men dispute but there is nothing besides in which Men have not disagreed p. 555. Prophecies are hereby fullfilled p. 557. CHAP. XXXIII Though all Objections could not be Answer'd yet this would be no just Cause to reject the Authority of the Scriptures A True Revelation may contain great Difficulties and if the Arguments in proof of the Scriptures remain in their full Force notwithstanding any Objections and no positive and direct Proof be brought that they are insufficient the Objections must proceed from some Mistake and ought to be rejected as insignificant p. 559. This is shewn in Particulars p. 561. The way of Reasoning which is made use of to disprove the Truth and Authority of the Scriptures considered in cases of another nature p. 563. Difficulties can never alter the nature of things p. 566. CHAP. XXXIV The Conclusion containing an Exhortation to a serious Consideration of these things both from the Example of the wisest and most learned Men and from the infinite Importance of the things themselves AS wise and learned Men as any that ever lived in the World have suffered Persecutions and Martyrdom for the Christian Religion p. 568. The Causes of Unbelief among Christians Immorality a Spirit of Contradiction and singularity of Opinion p. 569. It is at every Man 's own Peril if he make a rash and partial Judgment p. 570. This is too serious a Subject to jest and trifle withall p. 574. THE REASONABLENESS AND CERTAINTY OF THE Christian Religion BOOK II. CHAP. I. Of Humane Reason HAving in the former Book proved the Divine Authority of the Scriptures I proceed in this to clear such points as are commonly thought most liable to exception in the Christian Religion and to propose some considerations which may serve to remove such prejudices and obviate such cavils as are usually raised against the Holy Scriptures But before men venture upon making Objections against the Scriptures they would do well first to consider the compass and strength of their own Parts and Faculties and to observe in how many things they daily find themselves deceived how many men there are who understand much more than themselves and how much folly and ignorance there is in the wisest men Those commonly that raise objections against the Scriptures are as confident in the management of them as if they understood all things besides and therefore conclude that must needs be false which they do not understand not considering how very reasonable it is to suppose that God should command and reveal many things the Natures and Reasons of which we may not be able to comprehend This must be granted by every man who believes God to be infinitely wise but doth not think himself to be so and acknowledgeth God's soveraignty over him For as he is infinitely wise he may reveal things above our capacities and as he is the supream Lord and Governor of the world he may command us what in his infinite wisdom he shall see fitting tho we may not perceive the Reason and Design of it And yet this is the utmost that upon a due examination many of the objections against the Authority of the Scriptures amount to that there are several things in them of which some men think no clear account can be given and others which seem to them unworthy of God Now what is the meaning of this way of objecting and where lies the force of such Arguments but in this that it is not to be conceived that God would reveal or command any thing with which they are not satisfied or which they cannot perfectly understand This is all the strength of this sort of objections There is all the Reason in the world to believe the Scriptures to be the Word of God if they did not contain things which these men in their great wisdom think should not be there if they were his word which is to make their own understanding the measure and Criterion of Divine Revelation And some have turned Scepticks for as good Reasons and others have been Atheists upon the same Principles finding as much fault with the System of the World and the Order and contrivance of the parts of it as the Deist doth with the Scriptures they have renounced all belief of a God upon the same grounds upon which he disbelieves the Christian Religion To convince men therefore of the Narrowness and Weakness of Humane Reason I shallshew I. That in some things each side of a Contradiction seems to be â—demonstrable II. That very man believes and experiences several things which in the Theory and speculative Notion of them would seem as incredible as any thing in the Scriptures can be supposed to be III. That those who reject the Mysteries of Religion must believe things much more incredible I. In some things each side of a Contradiction seems to us demonstrable Several instances might be given of this I shall instance only in the divisibility of Matter Nothing seems more evident than that divisibility is essential to Matter and that therefore all Matter is divisible so that the least part of Matter is as divisible as the biggest because the least particle of Matter is Matter that is it is of the same Nature and Essence with the whole and all Matter differs only in Bulk or Figure or Place or Rest or Motion It being then of the Nature of Matter to be divisible it must ever be divisible tho it be never so often divided since it can never be so divided as to lose it own Nature or cease to be Matter On the other side it is demonstrable that Matter cannot be infinitely divisible because whatever is divisible is divisible into parts and no parts can be infinite because no Number can be so For all Number is necessarily in it self capable of being counted or numbred tho no Finite Being may be able to number it a Numberless Number is a contradiction it is a Number which is no Number therefore all Number must be even or odd and must be capable of Addition and Substraction which is contrary to the Nature of Infinite For what is less or greater has certain bounds or limits and therefore cannot be
a confirmation of the Authority of them the persons there mentioned were as so many Witnesses to attest that they were genuine For besides the general concernment of the Catholick Church and of the several Churches more especially to which such Epistles were written the persons who were saluted by name in them were more particularly concerned to take cognizance of them and to know all the circumstances relating to them And St Paul's advice to Timothy to drink no longer Water but to use a little Wine for his stomach's sake and his often infirmities 1 Tim. v. 23. was requisite to be given in that Epistle that it might remain recorded in the Scriptures in confutation of that superstition which some were guilty of in abstaining from things lawful and particularly from Wine out of an opinion of Holiness in refraining from them and of sin in the use of them 5. That infallible Spirit which assisted and inspired the Apostles and other Sacred Writers was not permanent and habitual or continually residing in them nor given for all purposes and occasions as we may observe in St Paul who acquaints us in some things that he had not received of the Lord what he writes But the gifts of the Spirit were bestowed for the benefit and edification of the Church and therefore wâ—re given in such measures at such times and upon such occasions as might be useful for edification We find that in a matter of great concernment and importance to the whole Church the Apostles met together in Councel to decide the controversy both because according to our Saviours promise to them they might expect a more abundant effusion of the Holy Ghost upon them when they were assembled in his name for that purpose and because the thing in debate depended upon Matter of Fact viz. that the Holy Ghost was given to the Gentiles and therefore it was requisite that many should meet together and testifie of that matter Besides several that came down from Judea to Antioch had refused to submit to the Authority of St Paul and St Barnabas and it was necessary that these men should be convinced by the unanimous and joint Authority of the Apostles who being met in a full Councel declared It seemed good to the Holy Ghost and to us Acts 15.28 that is not only to us but to the Holy Ghost to the Holy Ghost as well as to us And this was for an Example and Precedent to the Church in future Ages to determine Controversies by the Authority of Councels 6. The Gifts of the Holy Ghost were bestowed upon men who might have personal failings and were men of like Passions with us Act. 14.25 They had this Treasure in earthen Vessels that the excellency of the Power might be of God and not of themselves 2 Cor. 4.7 But they werechosen to be Apostles and Evangelists and therefore must be so far exempt from error in the execution of their Office and Ministry as not to deliver false Doctrines in their Writings which were to be read and received of all Churches in all Ages of the World for this would have defeated and subverted the design of the Institution of the Apostles and of the Mission of the Holy Ghost and therefore this God would not suffer tho they might be suffered to incur such failings as were no prejudice to the Gospel of Christ 7. There being nothing asserted in the Canon of Scripture but what has some relation to the edification of the Church tho some parts of it have a less direct and apparent tendency to this end than others if any one passage or circumstance should have been erroneous this would diminish the Authority of the Scriptures and make them in some degree less capable to promote the end for which they were written And there being so many particular Gifts the Gift of Wisdom and of Knowledge of Tongues and of Interpretation of Tongues and of discerning of Spirits and so many distinct Offices as Apostles and Prophets and Evangelists and Pastors and Teachers we cannot conceive how those Gifts and these Offices could be better employed than in preserving that Book from error which was to be the standard of Truth for all Ages or how if that Book had not been secured from error by them these Gifts and Offices had answered the end of their appointment Thus much may suffice to prove the Scriptures to be infallible in all the parts and circumstances of them But it may be observed that if the Infallibility of the Sacred Writers had not extended to the words and circumstances but only to the substantial and fundamental points of Religion this of itself were enough to vindicate the Divine Authority of the Christian Religion Nay further if the Scriptures were written only with the same certainty and integrity that is in Thucydides or in any other credible Historian which the most obstinate and inveterate Adversary can never deny yet even then no man without much unreasonableness cou'd reject it CHAP. III. Of the Style of the Holy Scriptures WHen God reveals himself to men he must be supposed to do it in such a manner as is suitable to the necessities and occasions of those to whom the Revelation is made and in such Language and Forms of Speech as that he may be understood by those to whom he reveals himself he may be suppos'd to speak in the Idiom and in the Metaphors and Phrases in use amongst them and to allude to their customs and manner of life to have regard to the condition and state of their affairs and to condescend in some measure to their weaknesses to speak to their capacities so as to be understood in his Laws and to encourage and excite men to obey them For tho the particular reason and design of every Law be not always necessary to be known yet it is necessary that those to whom they are given should know what the Laws are and that they should have their Duty prescribed in such a way as may be effectual to recommend the Practice of it to them The style of the Holy Scriptures is a subject which has been largely discoursed of by Mr Boyle and others What I intend to say upon it I shall reduce to these Heads I. The Grammatical construction II. The Metaphors and Figures and Rhetorical Schemes of Speech III. The Decorum or suitableness of the Matter or the Things themselves IV. The Method I. The Grammatical construction and propriety of Speaking It has been by many observed that there is a great resemblance between the style of the Old Testament and that of Homer the most ancient Book we have besides and it is likewise observable that those things which are by some looked upon as defects in the Scripture style as the using one Gender or one Number or Case or Tense for another the putting Participles for Verbs the Comparative or Superlative for the Positive Actives for Passives or Passives for Actives are particularly taken notice of by
question were not only dubious but certainly spurious the remaining Books which were never doubted of are sufficient for all the necessary ends and purposes of a Revelation and therefore this ought to be no objection against the Authority of the Scriptures that the Authority of some Books has been formerly matter of controversy I shall enter upon no discourse concerning the Apocryphal Books the authority whereof has been so often and so effectually disâ—roved by Protestants that the most learned Papists have now little to say for them but â—re forced only to fly to the authority of their Church which is in effect to beg the thing in question or to beg something as hard to be granted viz. the infallibility of the Church of Rome But I shall here engage in no controversy of that nature Both Protestants and Papists are generally speaking agreed that the Books of Moses and the Prophets in the Old Testament and the Writings of the Evangelists and the Apostles in the New are of Divine Authority and if this be so the Christian Religion must be true whether there be or be not others of the same nature and of equal authority These Books in the main have already been proved to be genuine and without any material corruption or alteration I shall now only propose such general considerations as may be sufficient to obviate objections The agreement between the Jews and Samaritans in the Pentateuch is a clear evidence for its Authority And tho there were many and great Idolatries committed in the Kingdom of Judah yet by the good providence of God there never was such a total Apostacy in the people nor so long a succession of Idolatrous Kings as that the Books either of the Law or the Prophets can be supposed to have been supprest or altered For three years under Rehoboam they walked in the way of David and Solomon 2 Chron. 11.17.12.1 and tho afterwards he forsook the Law of the Lord and all Israel with him his Reign was in all but seventeen years Abijam was a wicked King but he reigned no longer than three years 1 Kings xv 2. Asa the third from Solomon and Jehoshaphat his Son were great Reformers and Asa reigned one and forty years and Jehoshaphat five and twenty years 2 Chron. xvi 13. xx 31. The two next Kings in succession did evil in the sight of the Lord but their Reigns were short Jehoram reigned eight years and Ahaziah but one 2 Chron. xxi 20. xxii 2. During the interval of six years under the usurpation of Athaliah the people could not be greatly corrupted for she was hateful to them as Jehoram her husband had been before her and they readily joyned with Jehoiada in slaying her and in restoring the worship of God 2 Chron. xxii Joash the son of Ahaziah did that which was right in the sight of the Lord all the days of Jehoiada 2 Chron. xxiv 2. We are sure that he reigned well three and twenty years 2 Kings xii 6. and probably much longer for Jehoiada lived to a very great age 2 Chron. xxiv 15. Amaziah his son has the same character and with the same abatement that he did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. xxv 2. or yet not like David his Father he did according to all things as Joash his Father did 2 Kings xiv 3. Vzziah son to Amaziah reigned well and sought God in the days of Zachariah 2 Chron. xxvi 5. and after he was seized with the Leprosie for invading the Priests office the administration of affairs was in the hands of his Son Jotham vers 21. who imitated the good part of his fathers Reign Chap. xxvii 2. Ahaz was wicked and an Idolater but he reigned only sixteen years Chap. xxviii 1. and his son Hezekiah wrought a great Reformation who reigned twenty nine years Chap. xxix 1. Manasses was much given to Idolatry in the former part of his Reign but after his captivity in Babylon he was very zealous against it Chap. xxxiii 15 16. Amon imitated the ill part of his Father's Reign but his own continued no longer than two years Chap. xxxiii 21. The next was Josiah in whose time the Book of the Law was found in the Temple which must be the Book of Moses's own hand-writing for it is evident that a Book of the Law could be no such rare thing at that time in Jerusalem as to be taken so much notice of unless it had been that Book which was laid up in the side of the Ark and was to be transcribed by every King It seems that Book of the Law had been purposely hid to preserve it from the attempts of Idolaters who it was feared might have a design to destroy it for if it had only lain by neglected the finding of it could have been no such surprizing thing because the place in the Temple was well known where it was wont to be kept in the side of the Ark and where they might have sought for it but it was probably at that time supposed to have been utterly lost and its being found in the Ruines of the Temple which was built for the observation of it and where it ought to have been kept with the greatest care as a most inestimable treasure the veneration which Josiah had for so sacred a Writing and the happy and unexpected recovery of it when it had been disregarded and almost lost through the iniquity of his Predecessors these considerations could not but exceedingly move a mind so tender and affectionately pious as that Kings when he received the Law under Moses's own hand sent him as he believed by God himself and delivered to him as it were anew from Heaven Not long after his time was the Captivity in Babylon till which there were always Prophets frequent Reformations and never any succession of Idolatrous Kings which continued for a long time together very few Kings were Idolatrous throughout their whole Reigns and those that were reigned but a short time * Book 1. Part 2. c. 6. 9. It has been proved that the Pentateuch and the Books of the Prophets written before the Captivity were preserved amongst the Jews till their return and it is acknowledg'd by those who are of another opinion that Ezra who composed the Canon did it by a Prophetick spirit or had the assistance of Prophets in the doing it * Joseph Câ—nt Apion lib. 1. Josephus says that their Books after the time of Artaxerxes are not of equal authority with those before his time for want of a certain succession of Prophets And since the Jews admitted no writings as inspired into the Canon after Malachi's Prophecy this shews their sincerity and exactness in examining the truth and authority of such Writings as they admitted into their Canon of Scripture The Pharisees made the commandment of God of no effect by their Traditions but never durst presume to impose them under the notion and
VII Of the Obscurity of some Places in the Scriptures particularly of the Types and Prophesies HEre it must in the first place be remembred that it has been a common and true observation that all Authors are rather perplex'd and obscured than explained by a multitude of Commentators and this is so true of no Book as of the Scriptures for as none has had so many Glosses and Comments put upon it by men of all Ages and Nations so most of them endeavour to find out some new Explication or to serve a Cause and maintain some particular opinions by their Expositions So that it is a wonder that any part of the Scriptures should be clear after Volumes have been written I may truly say upon every Text rather than that difficulties should be found in them But at the same time it must be acknowledged that we find it declared in the Scriptures themselves that there are places of difficulty in them which makes it but so much the more unreasonable that this should be urged as an objection against them For what is acknowledged and profest must be suppos'd to be with a design and for some good reason and the reason and design ought to be inquired into before this be used as an objection St Peter speaking of Christ's coming to Judgment says that St Paul in his Epistles had delivered some things hard to be understood and St Paul himself intimates that there had been mistakes concerning what he had written in this matter 2 Thess ii 1 2 3. St Peter on this occasion says that it so happened not only to St Paul's Epistles but to other Books of the Scriptures thro the ignorance and rashness of unlearned and unstable men 2 Pet. iii. 16. And it happens more especially in those places of Scripture which are concerning things of this nature or contain whatever Prophecies of things to come Therefore I shall I. give an account how it comes to pass that there are things hard to be understood in the Scriptures in general II. I shall in particular consider the obscurity of Prophecies and shall prove the certainty of the Types made use of by the Prophets and shew that there is great force and evidence in the Arguments brought from them III. I shall prove that the obscurity of some places of the Scriptures is no prejudice to the Authority of them nor to the end and design of them I. I shall give an account in general how it comes to pass that there are some things in the Scriptures hard to be understood 1. Some Doctrines which it mightily concerns us to be acquainted withal could not be delivered in so plain a manner but that they must needs have great difficulties in them as the Doctrine of the Blessed Trinity of the Incarnation of Christ of the Resurrection and of the Joys of Heaven and of the Torments of Hell There are several things which we are capable of knowing and which are necessary to be known of which yet we cannot have so perfect and absolute a knowledge but that something of them will still remain unknown to us As there is no object more visible or better known to us than the Sun is but to calculate the dimensions and the distance of the Sun from us to know how its light is communicated and suddenly spread over the face of the Earth are things of great difficulty and can never perhaps be fully accounted for In like manner what the Scriptures deliver to us concerning the Nature of God and the state of the World to come must needs have difficulties in it tho we are never so well assured that there is a God and a future state because these are things above our understandings we may perfectly understand that there are such things but can have no full and clear conception of all that may be fit to be delivered to us concerning them Nothing can be made plainer to us than we are capable of knowing it or than the Nature of it and the portion our Faculties bear to it will allow God being incomprehensible whatever is delivered concerning him can never be without all difficulty and whilst we are in this world we can never understand the state of the next so fully as we shall do hereafter And these are difficulties which must be unless the Nature of the things or our own Nature were different from what it is Nevertheless the greatest Mysteries in the Christian Religion so far as they are revealed and so far as they are required to be known by us contain no inexplicable difficulties but if we will needs know more of the Mysteries of Religion than is revealed and more than is required to be known no wonder if we meet with difficulties What is meaut for instance by the Doctrine of the Trinity is capable of being very well understood as the opposers of this Doctrine must own unless they will confess that they oppose they know not what He that says a thing is not true knows what it is which he pretends not to be true if he understands what he says The thing then is known tho there be difficulties in the explication but the explication concerns the manner of existence not the truth of it For that may certainly be and we may certainly know it to be which yet we know not how it should be And the Doctrine itself only is revealed as necessary to be believed not any particular explication of it And if it can be proved that this is the Doctrine of Scripture and it be plain to be understood what is meant by this Doctrine as it is delivered in Scripture this shews the plainness of the Christian Religion in all things necessary to Salvation tho divers things relating to this Doctrine be difficult to be explained because the Doctrine is plainly enough and intelligibly delivered so far as it is required to be understood and believed Several Arts and Sciences which are very difficult and abstruse in the Theory are easy in the Practice and a man may very well unsterstand what the Theorem itself is which is to be proved tho he be altogether uncapable of understanding the proof of it Now what God says is as certain as any demonstration can be and what he has plainly delivered is plain as well as certain and it is never the less certain or plain because we cannot make out the proof of it nor are able to understand how it can be It is sufficient that the Scriptures are plain in this Doctrine so far as we are concerned to know it it is not necessary that the Doctrine itself should be plain in all the controversies which may be raised about it when we know the meaning we must take Gods word for the Truth of it The manner of the distinction of Persons and the Unity of Essence in the Godhead is not required to be believed but the Thing and we know the Thing to be so because God himself has said it tho
unwilling to find the Christian Religion true which puts such a check to all Licentiousness and to their beloved and long accustomed Vices Vice would be sure to make a strong defence and an eager Plea and nothing could be difficult for it to discover when it had such a number of such subtle and devoted Advocates In this Conjuncture of time the Saviour of the World appears and he appears in a mean and low Condition despised by his own People who soon became as much despised themselves by all the World besides The Prince of Peace is Born in a time of setled and Universal Peace when Men had most leisure and opportunity to examine and consider things and when by the Establishment of the Roman Empire under Augustus in its full power and extent there was an open and free Correspondence between all Nations and the Apostles and their Followers by this means might find a like admittance to preach the Gospel in all Countries but to be alike hated and persecuted in all parts of the World The Religion of Christ was not to make advantage of any Troubles and Confusions in the Empire as that of Mahomet afterwards did but to recommend it self by its own worth and efficacy to the most serious and impartial Minds and under all these disadvantages it soon made its way into the Emperor's Court where Craft and Luxury and every thing that is most contrary to the purity and simplicity of the Gospel reigned St. Paul had his Proselytes in Caesar's Houshold and his Bonds in Christ were manifest in all the Palace and in all other places at Rome Phil. i. 13. iv 22. The truth of the Gospel approved itself to the most prejudiced Judgments it stood all the Trials and Conquer'd all Opposition that Wit and Learning and Vice it self could make For by the leave of the Atheists and Deists of our own Age the Christian Religion found the subtilest and most dangerous Adversaries at its first propagation The Epicureans and the Stoicks encountred St. Paul at Athens and these last especially were inferiour to no other Sect of Philosophers either for their obstinacy in adhering to their own Opinions or for their Art and Skill in Disputation And it appears from the several Apologies made afterwards in vindication of our Religion that all was at the very first alledged against it which can with any pretence or colour be objected Thus was Christ Born in the fulness of time when all the Prophecies concerning his coming were fulfilled and when the World was in expectation of him and had such general notice of his coming in a time the most unlikely for an Imposture to pass undiscover'd and therefore the most seasonable for Truth to manifest it self since that must needs be true which neither Learning nor Prejudice nor Vice nor Interest could prove to be false The accomplishment of Prophecies and the Conversion and Martyrdom of such numbers of Men in such an Age recommends the Gospel to us with all the advantage which any Juncture of Time could give CHAP. XXII Of the last Days and of the last Day or the Day of Judgment BY the last Days in the Scriptures must be meant either the last Days of the World or the last Days of the Jewish State and Government or the Days of the Gospel Dispensation which are the last Days in respect of the Means and Opportunities of Salvation vouchsafed to Mankind I. The last Days of the World are seldom mention'd directly and in express terms but under such Resemblances as were fit to represent them in the description of other Events For it was a known thing among the Jews that their whole Dispensation being Typical whatever happened to them under their Law and Government must afterwards be fulfilled in a more eminent manner under the Oeconomy and Dispensation of the Messias and therefore the last Days of Jerusalem must be Typical of the last Days of the World For the Destruction of Jerusalem at the Conclusion of the Jewish Dispensation was only a Type of the final Destruction of the World at the consummation of all things when Christ shall deliver up the Kingdom to God even the Father 1 Cor. xv 24. For which Reason our Saviour makes use of such words Matt. xxiv as are applicable to both of these events and oftentimes more fitly to the last Judgment that after the Destruction of Jerusalem it might appear that the rest remains still to be accomplished at the Day of Judgment But there are likewise such Expressions used as evidently shew that the Destruction of Jerusalem is the thing immediately designed in the Prophecy This will appear if we consider several Verses of that Chapter Then let them which be in Judea flee into the Mountains ver 16. and that with the greatest hast for let him which is on the house top not come down to take any thing out of his house v. 17. Neither let him which is in the field return back to take his Cloaths v. 18. But the Condition of such would be very miserable who should be unfit for flight And woe unto them that are with Child and to them that give suck in those days v. 19. But pray ye that your flight be not in the Winter neither on the Sabbath Day v. 20. There will be no flying from the general destruction of the World but the Disciples are here warned to fly from the destruction of Jerusalem and escape into the Mountains and they are commanded to pray that their flight might be hindred neither by the season of the year nor by the Sabbath on which the Jews were permitted to travel but a very little way Which supposes that the World was to last after the Tribulation there spoken of and that therefore the final destruction of this material World is not the thing there immediately meant And except those days should be shortned there should no Flesh be saved but for the Elects sake those days shall be shortned v. 22. If this Destruction should have raged long in that manner no Man of the Jews could have survived it but it was to be so abated and so soon over that the converted Jews might be preserved from it which Promise was very remarkably and wonderfully fullfilled to the Christians at the Siege of Jerusalem who made their escape into the Mountains and retir'd to Pella For wheresoever the Carcass is there will the Eagles be gathered together ver 28. which is a plain allusion to the Roman Eagles or the Standards of their Armies Immediately after the tribulation of those days shall the Sun be darkned and the Moon shall not give her light and the Stars shall fall from Heaven and the Powers of the Heavens shall be shaken ver 29. This was in some respect litterally fulfilled at the Destruction of Jerusalem But it is usual with the Prophets by these Figures to describe the Destruction of Nations and the false Teachers are styl'd by St. Jude ver 13. wandring
bring to our remembrance the Body and Blood of Christ offer'd upon the Cross for us to make us Partakers of them and to be Pledges of all the Benefits which we receive thereby And as the Eucharist was appointed by Christ in the room of the Paschal Supper so Bread and Wine were in use among all Nations in their Religious Worship and nothing can more fitly express our Communion with God and with one another than to be entertained together at God's Table So that since there must be Sacraments or External Rites and Ordinances they could neither be fewer nor more suitable to the simplicity of the Gospel and to the Wants of Christians than the Sacraments of Baptism and of the Lord's Supper are CHAP. XXIV Of the Blessed TRINITY I Am not here to prove the Doctrine of the Trinity from the Scriptures but to suppose this to be the Doctrine which the Scriptures teach and to shew that no reasonable Objection can be brought against the Christian Religion upon that Account And indeed this was supposed to be the Doctrine of the Scriptures and objected against by (k) Lucian Philopatr Heathens long before the Council of Nice Which is a strong proof for the Truth and Antiquity of this Doctrine when it was so well known even to the Heathens that they upbraided the Christians with it in the second Century and in all probability from the very beginning for we find it then mentioned as a known and common Reproach Supposing then this to be the Doctrine of the Scriptures that the Father Son and Holy Ghost are but one God I will shew I. That there is no Contradiction in this Mystery of our Religion II. That other things are and must be believed by us which we as little understand III. That the Belief of this Doctrine doth mightily tend to the advancement of Vertue and Holiness and hath a great influence upon the Lives and Conversations of Men. 1. There is no Contradiction in this Doctrine We are ignorant of the Essences of Created Beings which are known to us only by their Causes and Effects and by their Operations and Qualities and our Reason and Senses and Passions being continually conversant about these our Notions are formed upon the Ideas which we frame to our selves concerning the Creatures and this makes us the less capable of understanding the Divine Essence besides the infinite Disproportion between the Nature of God and Humane Faculties When we say that God is an Infinite and Incomprehensible Being we speak the general sense of Mankind and no Man cavils at it but because the Scriptures represent this Incomprehensible Being to us under the Notion of Father Son and Holy Ghost that is Matter of Cavil and Dispute Whereas God being essentially Holy and True we must believe him to be what he declares himself to be in the Scriptures and he being Incomprehensible we may not be able to comprehend it If God be infallibly True why do we not believe what he delivers concerning himself And if he be Incomprehensible what Reason can be given why the Divine Essence may not subsist in Father Son and Holy Ghost These are styled Three Persons because we find distinct Personal Acts and Properties attributed to them in the Scriptures and we may suppose Three Persons in the Unity of the Divine Nature without any appearance of contradiction This will be evident if we consider 1. The Distinction of the Three Persons in the Deity 2. The Unity of the Divine Nature 3. The Difference between the Divine Persons and Humane Persons 1. The Distinction of the Three Persons in the Deity The Divine Nature is in Three Persons the Father the Son and the Holy Ghost in the Father Originally without either Generation or Procession in the Son as communicated to him by the Father not in any such way as Sons amongst Men have their Nature derived to them from their Fathers but yet in some such manner as is best exprest to our Apprehensions by styling him the Son of God tho' the manner of his Generation is altogether incomprehensible to us The Holy Ghost has the Divine Nature communicated to him from the Father and the Son not in the same way whereby the Son has it communicated to him from the Father but in some other different incomprehensible manner whereby he is not begotten but proceeds both from the Father and the Son The Divine Nature is communicated by the Father to the Son by Eternal Generation and by the Father and the Son to the Holy Ghost by Eternal Procession We have nothing further revealed to us of the Generation of the Son but that he is begotten or received the Divine Nature from the Father in some such way as for want of a fitter Word we can best understand by the Term of Generation and the Scripture teacheth us no more of the Procession of the Holy Ghost but that he is not begotten of the Father as the Son is but proceeds from the Father and the Son some other way and not by Generation But as he that would Discourse to a Man born Blind concerning Light must use many very improper expressions to make himself tho' never so imperfectly understood so it is here we have no words that are proper but these are sufficient to teach us all which we are capable of knowing at least all that is necessary for us to know of the Godhead 2. The Unity of the Divine Nature To say that Three Gods are one God or that Three Persons are One Person is a manifest Contradiction but to say that Three Persons are not One Person but One God is so far from a Contradiction that it is a Wonder how it should be mistaken for One by any who understand what a Contradiction means The Father is God the Son is God and the Holy Ghost is God and yet they are not Three Gods but One God For neither of these Three Persons is God distinct and separate from the rest but they all are but One God One Lord Jehovah not Three distinct and separate Lords and so not Three Eternals nor Three Incomprehensibles nor Three Uncreated nor Three Almighties distinct and separate from each other but all the Three Persons together are One Eternal Incomprehensible Uncreated Almighty Lord God It is Matter of Dispute what is the Principle of Individuation in Men or what it is which causes one Man to be a different Individual Person from another and it is still more difficult to find out the Principle of Individuation in Beings which are purely Spiritual and have nothing of Material Accidents to distinguish them But whatever the Principle of Individuation in Men may be it is certain that the Consequence of it is that two Men may exist separately both as to Time and Place and that one may know more or less than the other they may live at a distance the one from the other and can never at once sill the same Numerical Place nor
could not deny the Evidence of the Fact supposing the thing possible but they would not own it possible that such a thing should be and upon that account rejected all the Evidence that could be produced as tending only to prove an Impossibility and so not to be regarded I shall therefore shew the possibility of the Resurrection of the Dead and that it is unreasonable to think it incredible that God should raise the Dead If it be incredible that God should Raise the Dead it must be upon one of these Two Accounts either because he cannot or because he will not do it For what God both can and will do is so far from being Incredible that it is a most undoubted Truth Therefore I shall First Prove that God is certainly able to Raise the Dead and Secondly That he certainly will do it 1. That God is certainly able to Raise the Dead is a thing credible in it self and therefore ought to be esteemed incredible by no sort of Men whatsoever tho' they have no Knowledge of any Revealed Religion if they have but right Apprehensions concerning God No Man can have a true Notion of God but he must know that God is a Being of Infinite Power and Wisdom that he made the World and all things therein that he preserves and sustains all Creatures and that all things are wholly at his Will and Disposal to do with them as he pleases that nothing can oppose or resist his Will or give him the least hindrance in any thing which he is pleased to undertake How then can it seem incredible that God should raise a Dead Man to Life again when he at first gave him his Life And is it not as easie to restore it to him as to give it him at first Might we not as well dispute that it is impossible for a Man to be Born as that it is impossible for him to be Raised from the Dead if our own experience did not convince us of that but not of this God who gave all that Power and Ability which Natural Causes have to produce their Effects may if he pleases produce the same Effects immediately by himself For it is not because he stands in need of any help from Natural Causes that he has appointed them but because it seemed best to his Infinite Wisdom to appoint this Course and Order in the World And it is evident even to Natural Reason that there must have been some who were immediately Created by God and were not born of others as Men are since that there must have been some First Parents some who had no Parents themselves but were of Gods immediate Creation that there must have been some who were the First of all Mankind and therefore could be born of no others Since then Man must of necessity have been first formed by God himself and not have come by a Natural Birth into the World it is evident that God might have made as many Men and Women after this manner as he had pleased and he who is the Author of our Nature may act without it and as much beyond and above any Natural Powers and Faculties in his Creatures as it seems best to him And it may as well be thought incredible that God should at first make Man as that he should be able to raise him up again after Death for Death is only the End of Nature's power of working not of the Power of God himself who as he originally made the Race of Mankind so he appointed the Nature of Things and gave it a stinted Power which it cannot exceed but his own Power is Infinite and no Bounds can be set to it When a Man is once Dead Nature has done with him and can never recover him to Life again for God ordained at first that according to the Course of Nature he should only be born and live here a while not that his Life should be restored again to him after Death But he is not so confined himself that he cannot give Life to the Dead but has reserved this as his own Prerogative and above any thing in Nature's Power God who formed Adam of the Dust of the ground might have formed all Mankind so if he had pleased and he can as easily raise all Mankind to Life again out of the Dust as he made the first Man out of it And the Atheist one would think has of all Men the least pretence to scruple the Resurrection of the Dead who must suppose that Mankind at first sprung out of the Earth as Plants do by a Spontaneous Production and for him to pretend that the Bodies of Men cannot be raised to Life again by an Almighty Power is as unreasonable as any thing in Atheism it self can be When at certain Seasons every Year we see things receive a New Life as it were according to the Course of Nature we may well conclude that if so strange an Alteration can proceed from Natural Causes then surely God is able to effect that which is much more wonderful and to raise even these Bodies of ours after they are dead and rotten in the Grave to Life again And since the Corn which is Sown in the Earth is not quickned except it die and will not revive and grow again and come to perfection unless it be first buried in the Ground and undergo great Alterations there it is a foolish thing as the Apostle argues to doubt of the Resurrection of the Dead because we cannot understand the way and manner of it Let Men Answer all the Difficulties in Nature and it will be time enough afterwards to dispute with them about a Resurrection but when we are at a loss about the most common and obvious things it must be great Presumption to deny the Resurrection because we cannot comprehend it when alas what is there besides that we are able to comprehend Will we presume to say that God can do nothing but what we understand how it may be done when every thing we see may inform us that his Wisdom is Infinite and his ways past finding out Indeed if we understood every thing else there might be some pretence to scruple the Resurrection because we do not understand how it shall be But when our Ignorance is so notorious in all other things it is the heighth of Folly and Perverseness to think our selves competent Judges of such a Mystery as this So far are we from being able to make any Estimate of God's Power and so far is the Resurrection from being Incredible because there may be Objections made about it which may seem unanswerable that if no other Answer could be given this would be sufficient that God can do more than we can have the least Thought or Conception of and that it is no Argument that he cannot do what we cannot conceive how it should be done so long as there is nothing contrary to the Divine Nature in it nor which implies a Contradiction the
immediate Influence of the Divine Power but in Miracles this Power manifests its self in an extraordinary manner above and contrary to the Established Laws or Rules which God has in all other cases prescribed for the producing Effects II. Men would fancy to themselves some kind of Scheme or other and would frame some Notions and Conceits to give an Account of Miracles or they would imagin them to return of Course at certain Periods or upon some Accidents if they saw them frequently done or perhaps they would suppose them to proceed from some Defect in the Nature of Things which could not always keep its course but made many Deviations from it But when Miracles were wrought only in some Ages for peculiar Reasons this shews that they were done by an immediate Divine Power with a particular Design which could be no other than the Confirmation of Religion since they ceased both under the Law and the Gospel when both were fully declared and confirmed III. A perpetual Power of Miracles in all Ages would give occasion to continual Impostures which would confound and distract Mens minds and would make the true Mircles themselves suspected We see now that the Dreams of every Enthusiast and the Pretences of every Impostor are apt to startle weak minds tho' we have so much Reason not to expect Miracles or Revelations But if we were in constant expectation of True Miracles the False would be much more likely to mislead many and to make others reject the Belief of any Miracles at all If Prophecies and Miracles had been frequent in the Jewish Church to the coming of our Saviour his Prophecies and wonderful Works had not so well distinguished and manifested him to be the Christ But when after so long an Intermission they were again revived in him this shewed him to be the great Prophet and Messias who was expected And it is very observable that as Miracles had been discontinued for a long time among the Jews so St. John Baptist who was more than a Prophet and one of the greatest of all the Men that had been before him yet wrought no Miracles that he might be the better distinguished from the Messias and that there might arise no doubt in the Minds of any which of them was the Christ And when our Saviour had been acknowledged to be the Christ in all Parts of the World it was fit that Miracles should cease to preserve the Authority due to the Miracles wrought by himself and his Disciples it being more for the Honour of Christ that the Miracles wrought in his Name should cease when his Religion had been fully Established than that Men should be tempted to doubt who was the true Christ and which was the true Religion upon the account of false Miracles wrought in opposition to the True IV. Another Reason why the Gift of Miracles has been with-held in latter Ages may be this because since there has been a general depravation of Manners among Christians it would have proved a great occasion of Pride and Vain-Glory to those who had possest it as we find it was to some even in the times of the Apostles 1 Cor. xii xiv And our Saviour saw it requisite to give Caution to his Disciples Notwithstanding in this rejoice not that the Spirits are subject unto you but rather rejoice because your Names are written in Heaven Luke x. 20. It must be an eminent and truly Primitive Piety that could bear the having of such Gifts with an humble and Christian Temper of Mind V. It is an Observation of (f) Advan of Lâ—arn l. iii. c. 2. my Lord Bacon's That there was never Miracle wrought by God to Convert an Atheist because the Light of Nature might have led him to confess a God But Miracles are designed to Convert Idolaters and the Superstitious who have acknowledged a Deity but erred in his Adoration 〈…〉 Light of Nature extends to declare the 〈◊〉 and true Worship of God For the same Reason when once the true Religion is confirmed in such a manner as to have the same Evidence for it which there is for the Existence of God himself Miracles are no more to be expected to convert an Infidel than to convert an Atheist Among Men of Learning and Reason there ought to be no more doubt of the Truth of the Gospel than of the Being of a God and they without the help of Miracles may instruct others (g) De Procur Indor Salute Lib. ii c. 9. Acosta enquiring into the Cause why Miracles are not wrought by the present Missionaries for the Conversion of Heathen Nations as they were by the Christians of the Primitive Ages gives this as one Reason because the Christians at first were ignorant Men and the Gentiles learned but now on the contrary all the Learning in the World is employ'd for the Defence of the Gospel and there is nothing but Ignorance to oppose it and there can be no need of farther Miracles in behalf of so good a Cause when it is in the Hands of such able Advocates against so weak Adversaries However though there be no such change as was wont formerly to be wrought in the visible Course of Nature in Confirmation of our Religion yet there is still a Divine Power evident among Christians living in Heathen Countries For the Devil who tyrannizeth over the Heathens has no Power over Christians dwelling among them of which the Indians have taken great Notice and have (h) Lerii Histor Navig in Brasil c. 16. declared the Christians happy in being freed from the Tortures of Wicked Spirits by which they find themselves often seized on the sudden in a terrible manner and stand in perpetual fear of them (i) Capt. Knoxe 's Hist of Ceylon Part iii. c. 4. Christians they do acknowledge have a Prerogative above themselves and not to be under the Power of these Infernal Spirits It is so generally related by Travellers of all Professions both Protestants and Papists that the Devil exercises a manifest Tyranny over the Heathens but is able to do nothing to the Christians abiding amongst them that this cannot be denied to be a plain Argument of a Divine Power discovering it self in Confirmation of the Christian Religion though not by such Miracles as were formerly wrought because there is no longer any need of them CHAP. XXX Of the Causes why the Jews and Gentiles rejected Christ notwithstanding all the Miracles wrought by Him and his Apostles THough the Christian Religion be most certain in it self yet there is a Supernatural Grace required to make us throughly and effectually convinced of the certainty of it No Man can come to me says our Saviour except the Father which hath sent me draw him and this is declared to be the Reason of the Infidelity of such as were offended at his Doctrin and departed from him But there are some of you that believe not for Jesus knew from the beginning who they were that believed not
Opinions of their own besides the general Prejudices which they lay under with the rest of the World And all Men of any Learning and Education studied the Books of the Philosophers and were commonly addicted to one Sect or other It must be confest that Vanity and the Praise of Men was the chief aim of many of the Philosophers as Tertullian and others of the Fathers object and therefore they were very unlikely to become Proselytes to a Religion which was looked upon in the World with such Disdain and Contempt Philosophy in general if we believe (y) Instit lib. I. c. 1. Quintilian was in his time by most used as an Artifice and Disguise to conceal the worst of Vices under a morose Look and a Habit different from that of other Men. And from such Philosophers as these we must expect that the Scriptures should be read with no manner of Candor or good and serious Intention (z) Contra Celf. lib. II. Origen gives Instances of the wilful Abuse of the Scriptures by some of his Time who cavilled at half Sentences without taking notice of the Coherence which they have of the rest And he complains that (a) Ib. lib. I. Celsus seemed never to have read the Scriptures though he pretended to a very exact Knowledge both of the Jewish and Christian Religion but understood little of either (b) Philip. Sidet apud Dodw. Append. ad Dissert in Irenae e. Cod. MS. Baroc Athenagoras who before him had read the Scriptures with more care and sincerity tho' with the same Design became converted and wrote in Defence of that Religion which he intended to oppose (c) Euseb contr Hier. Lactant. Institut lib. V. c. 2 3. De Mortib Persecut c. 16. Hierocles likewise had read the New Testament with a design to write against it but he who could believe the Miracles of Apollonius Tyaneus and prefer that notorious Impostor to our Blessed Saviour and Maximus Aegiensis Damis the Philosopher and Philostratus to St. Peter and St. Paul shews so strange a partiality as might be expected only in him who opposed the Christian Religion by his Persecutions more than by his Arguments for Hierocles was the chief promoter of the Persecution under Diocletian 2. The Gentiles looked upon the poor persecuted Condition of the Christians as an Argument against their Religion and were not only prejudiced against a New Religion which must expose them to Sufferings by that fondness which Men naturally have for their own Ease and Safety but (d) Aug. Civit. Dei lib. I. c. 29. when they saw the Christians in Distress they would upbraid them as the Psalmist's Enemies reproached him saying Where is now thy God They considered their own Religion as the Religion of their Country and of their Ancestors which was what Tully said for it when he ruined all the Grounds and Pretences in behalf of it They alleged that this had been the Religion of their Forefathers and that the Roman Empire had arrived to so much Power and Greatness under its Influence This was so much insisted upon as is to be seen in Zosimus Symmachus and others that Orosius set himself to answer it in a particular Work and St. Austin who put him upon Writing it thought himself concerned in his own Works to oppose so unreasonable but fatal a Prejudice 3. The Consequence of these Prejudices against the Christian Religion both in Favour to the Religion of their Country and in Fondness for their old Opinions and out of an Abhorrence of Afflictions and a Disregard of those who were so much exposed to them as having but small pretence to any part of the Divine Care the Consequence I say of these Errors and Prejudices was that the Gentiles despised the Christian Religion before they understood any thing of it For many Men of Learning and Observation were so little acquainted with it that they did not distinguish Christians from Jews as we see by (e) Sueton in Claudio c. 25. Suetonius They knew not so much the true Pronunciation of the Name of Christ or Christian but were wont to write (f) Nam nee Nominis certa est notitia penes vos Tertul. Apol. c. 3. Sueton ib. Lactant. Lib. IV. c. 7 Chrestus and Chrestianus This the Apologists much insist upon that they condemned and persecuted what they did not understand the Christians desired no more than a fair Hearing and if they might but be suffered to make their Religion fully known to their Adversaries they begged no further Favour 4. It was believed (g) Aug. de Civit. Dei Lib. XVIII c. 53 54. that the Heathen Oracles had delivered that the Christian Religion should continue no longer than Three hundred and sixty five Years and it is observable that Julian the Apostate died A. D. CCCLXV according to some Chronologers tho' others place his Death Two Years before It seems the Devil had some great Expectation from his Reign but at or near that very time in which he had foretold that the Christian Religion should have an end if the Computation were to be made from the Nativity of Christ he saw an end of all his hopes in the Death of that Emperor who was so zealous in his Service and had given out severe Threatnings against the Christians of what they were to expect if he had returned victorious from that Expedition in which he perished And this Prediction had respect probably to his Reign though the Greek Verses in which it was delivered might be altered afterwards or so contrived at first as to extend it to a longer time leaving it uncertain from whence the Calculation was to begin However this Oracle kept many of the Gentiles from being Christians till they saw the time past which they supposed to be meant by it as St. Austin assures us 5. The Heresies and Schisms which soon arose in the Church gave great Scandal and Offence to such as judged of these things at a distance and in the gross without examining into the Occasions of them The (h) Just Martyr Dialog Jews not only Blasphemed Christ in the Synagogues but made choice of Men on purpose whom they sent from Jerusalem into all Parts of the World to vilifie him and his Religion (i) Id. Apol. 2. And because Christians spoke of Christ's Kingdom this was understood to their Prejudice as if they had been for setting up a Temporal Kingdom by Rebellion And the evil Doctrins and Practices of divers Hereticks confirmed Men in any ill Opinion which they had conceived of Christians in general The absurd Doctrins and Heresies of the Gnosticks and other Hereticks were by the Enemies of the Gospel in their Censures and Invectives applied to all Christians without distinction and were taken upon Trust by most Men. (k) Orig. cont Celf. lib. 6 7 8. Celsus makes Objections from the erroneous and wicked Notions and Practices of the Ophitae the Valentinians the Marcionites and others This
caused the Christians in their Apologies to press earnestly for a fair and impartial Hearing of their Cause beseeching their Enemies that they would not be so injurious to the Truth and to themselves as to despise and condemn what they did not understand They were desirous to undergo any Tryal if they might but be admitted to be heard 6. Yet many who did not actually become Christians had more favourable and just Thoughts of the Christian Religion (l) Ael Lamprid. in Alex. Severo Alexander Severus had the Effigies of Christ in his Chappel and had designed to erect a Temple for the Worship of him and to insert his Name among the Heathen Gods As it is reported that Adrian likewise with the same Intention had commanded Temples to be built without Images in all Cities but was dissuaded by some who consulted the Oracles about it which gave out that all Men would then become Christians and the other Temples would soon be forsaken This which is related concerning Adrian has been by some supposed to be a mistake because the Fathers say nothing of it But Ael Lampridius or rather Spartianus who mentions it being a Heathen might perhaps have it from the Gentiles for it was only in Adrian's Intention to set up the Worship of Christ which might be unknown by the Christians of his time the design being laid aside upon consulting the Oracles It was certainly reported in the Historian's time as he declares and yet this Objection lies as well against the Report as against the Reality of the thing For it is strange that a Report of this nature should be mentioned by no Christian Writer though there had been no Truth in it (m) Euseb Hist lib VII c. 11 Aemilianus the Prefect of Egypt asked Dionysius Bishop of Alexandria when he was brought before him why if he whom the Christians Worshipped be God they could not Worship him with the other Gods Many admired the Doctrin and were convinced of the Truth of the Christian Religion who could not free themselves from the Prejudices of their Education they would have been willing to have it taken in among others but could not bring themselves to relinquish all their old Religions for it The Calumnies raised against the Christians had caused the popular Odium and Rage against them but they were Vindicated by (n) Plin. lib. X. Epist 97. Just Mar. Apol. 2. Eus Hist lib. IV. c. 8 9 13. Pliny in an Epistle to Trajan by Serenius Granianu◠Proconsul of Asia in his Epistle to Adrian by Adrian himself in his Rescript by Antoninus Pius in his Epistle to the Common Council or the Community of the Estates of Asia though some ascribe this Epistle to M. Antoninus not to mention his Epistle to the Senate of Rome (o) Just Martyr Dial. Trypho the Jew likewise frees them from the Crimes commonly laid against them and owns the Excellency of their Precepts contained in the Gospel And it is observable that those Crimes which had been wont to be objected against the Christians by their former Adversaries were not mentioned by Julian in Discourses written to oppose them who (p) Epist 49. Fragm Epist p. 305. elsewhere speaks of them in such a manner and so much to their commendation as shews the mighty force of Truth which could extort it from him But the Fear and Shame of Men hindred divers from embracing the Christian Religion who had a truer Notion of Things than to approve of their own (q) Aug. Civit. Dei lib. VI. c. 11. Seneca exposed the Heathen Worship and express'd himself with bitterness against the the Jews but being able to find nothing to blame in the Christian Religion nor daring to commend it for fear of giving Offence to the Heathens he made no mention of it at all These and such as these were the Occasions of the Unbelief of the Jews and Gentiles Though it must be confessed that there is nothing more difficult to be accounted for than the Notions and Actions of Men it is as hard to give an Account how (r) Senec. de Ira. lib. I. c. 25. Plut. in Lycurg Seneca and Plutarch should allow of the Murdering or Starving of poor Infants as they certainly did as why they were not Christians No Phaenomena in Nature can be more variable and uncertain in their Causes than the Opinions and Practices of Men which differ according to their Tempers and Capacities and Circumstances it is sufficient if we can find out any probable Solution and have several to offer which might take place according to several Cases But the Writings of such as opposed the Christian Religion were very slight and frivolous containing a Confession for the most part of the principal Matters of Fact upon which our Faith is established and raising only some weak Cavils which never came up to the main Cause or undertook to disprove the Truth of the Miracles and Prophecies upon which it is founded They could not deny the Miracles upon which our Religion is established and then let any Man judge what Reasons they could have for their Infidelity And indeed the prevaling of the Christian Religion under all manner of Disadvantages as to Humane Means shewed that the Adversaries of it had little to say against it For they must be but poor Arguments which could not dissuade Men from becoming Christians when they must incurr all the Dangers and Sufferings of this World to be so The Books of the first Heathen Writers against the Christian Religion are frequently cited by St. Jerom and St. Austin and other Authors of their Time as commonly known and probably they were extant long after So that their Arguments were baffled and destroyed long before the Books themselves and they had Time and Opportunity enough to do all the Mischief that they were capable of And their Writings are not yet so far lost but that we still know their Principal Arguments which the Christian Writers have not concealed but have given them their full Force and commonly in their own Words Origen was so careful to omit nothing considerable which Celsus had alleged that he was often forced to make Apologies for mentioning the same things over again rather then he would seem to let any things pass which was Material that his Adversary had said without taking Notice of it (s) Ambr. lib. 2. Epist 11. Aug. Epist 43. And some Pieces are preserved entire as the Petition of Symmachus among the Epistles of St. Ambrose and the Epistle of Maximus Madaurensis among those of St. Austin The Arguments of Julian are set down at large by St. Cyril and we Learn from (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Spanhem in Julian oper Praefat St. Chrisostom that the Books of the Philosophers against the Christian Religion were neglected and despised by the Gentiles themselves and were scarce to be found but among the Christians before the Edict of Theodosius Junior to prohibit them There
was a long Succession of Philosophers and Sophists who made it their business to oppose the Christian Religion The Shool of Platonists which continued at Athens for some Ages would revive or reinforce any Arguments that had been used by their Predecessors in Opposition to Christianity Proclus and Damascius who were of this School lived about the middle of the Sixth Age and the Writings of Damascius were extant (u) Phot. cod CLXXXI CCXLII. LXXVII in Photius's time in the middle of the Ninth Age the History of Eunapius was then likewise extant and is (x) Voss de Graec. Hist said to be preserved at Venice We have the Abridgment of it by Zosimus and a sufficient Specimen of his malicious Invectives in his other Writings And it is probable that these and many other Books of the like nature which are now lost continued much longer than any Accounts which we have now remaining of them mention Of about Thirty Answers (y) Holstein de Vit. Script Porphyt c. 10. which were written to Porphyry by several Authors not one of them is now to be found When the World was satisfied of the insufficieny of his Objections the Answers to his Books were as little regarded as the Books themselves but underwent the same Fate with them The Jews who from the beginning of Christianity before but especially since the Destruction of Jerusalem have in vast Numbers been spread all over the World and have ever been the most implacable Enemies of the Gospel had the greatest Opportunity to detect any falshood in it and have never omitted any Advantage of improving and enforcing the Arguments against it and and therefore would be sure to retain any thing considerable which had been objected by their Fore-Fathers or by the Heathens with whom they conversed The Jews have been a perpetual restless Enemy in all Parts and Ages of the World and nothing material in this Case would escape their Observation But out of the Writings of the Ancient Jews which are still extant many things have been alleged by many Learned Men of our own and other Nations in confirmation of our Religion from the Confession of the Jews themselves The Unbelief therefore both of the Jews and Gentiles of those Ages is no material Objection nor altogether so unaccountable as the Unbelief of too many now who were born among Christians and have had their Education in the Christian Religion The Truth is Example is always the weakest Argument in any Case and can be of no Force or Authority against the clearest rational Evidence CHAP. XXXI That the Confidence of Men of false Religions and their Willingness to suffer for them is no Prejudice to the Authority of the True Religion THE Christian Religion doth infinitely surpass all others in the Number of its Martyrs of both Sexes of every Age and Nation and Rank and Condition Mistaken ignorant Zealots may often have suffered for other Religions but Men of the highest Station and Worth and inferiour to none in the Knowledge and Experience of every thing that the World esteems Excellent have renounced all and upon choice and after a full consideration of the Merits of the Cause have laid down their Lives for the sake of the Gospel Tyrants of the greatest Power and Cruelty have made it their Aim and Ambition by all sorts of Tortures to extirpate the Christian Religion they esteemed their Persecutions matter of Triumph and a fit subject for the (a) Gâ—uter Inscript p. 238 280. Inscriptions of Monuments erected to their Memories But the invincible Patience and glorious Sufferings of the Christians prevailed against all the Rage and Force of their Enemies If the Martyrologies of all Religions were to be compared there would soon appear so manifest a difference between the Christian Martyrs and the Sufferers for other Religions that nothing would be needful to be said upon this subject But remembring with whom I have to deal I am resolved to take every thing at the lowest and argue with them upon their own Terms Let us for a while set aside whatever of this nature might be said in preference of the Christian Martyrs and suppose the Numbers and Zeal of the Martyrs for so we must call them at present of other Religions to have been as great as can be imagined yet the Cause it self makes a plain difference between them An ignorant Zeal in a wrong Cause is no Argument against the Goodness of any Cause which is maintained and promoted by such a Zeal as is reasonable and proceeds upon sure Grounds Indeed it were very hard and very strange if that which is true should be ever the less certain or the less to be regarded and esteemed because there may be other things that are false of which some Men are as firmly persuaded and are as much concerned for them as any one can be for the Truth it self And yet this is the wisest thing that many have to pretend against the certainty of the Religion in which they were Baptised that there are many Impostures in the World and none is without its Zealots to appear in Vindication of it I am confident no Man ever parted with any thing but his Religion upon so weak a Pretence A false Religion is not the only thing for which Men are wont to have an undeserved Value but their Country their Friends and themselves they are commonly as much mistaken in and do as highly overprize Is there then no real difference or solid worth in any of these Some of the most unlikely Countrys in the World have been admired by the Natives as if they were the Garden of Eden and the Place of Paradise Though there is nothing easier than to make a distinction concerning different Countrys And it is as easie to distinguish between the Elysium of the Heathens or Mahomet's Paradise and the Kingdom of Heaven and between the Ways which lead to them There is nothing especially if it be of any Moment and Consequence to them for which Men have not shewn themselves passionately concerned and it is not to be expected that they should be so much more infallible in Religion than in other things or should be so much less in earnest about it as not to discover the same Frailties and the same Affections which are visible in all the other Actions and Business of their Lives It is often seen in most Cases that some are as earnest and zealous in a false Cause as others are in a True but doth this prove that there is no difference between Falshood and Truth When two Men of opposite Parties are equally confident of the Goodness of their Cause it is certain that but one of them can be in the right and it is as certain that one of them must be at least so far in the right as he contradicts the other because as the two Parts of a Contradiction cannot be both True so they cannot be both False If then a confident and zealous
which induce a belief of the Truth of the Scriptures is a very deceitful way of Arguing Because it is not in the least improbable that there may be a true Revelation which may have great Difficulties in it But if sufficient Evidence be produced to convince us that the Scriptures are indeed God's Word and there be no proof on the contrary to invalidate that Evidence then all the Objections besides that can be raised are but Objections and no more For if those Arguments by which our Religion appears to be True remain still in their full Force notwithstanding the Objections and no positive and direct Proof be brought that they are insufficient we ought not to reject those Arguments and the Conclusions deduced from them upon the Account of the Objections but to reject the Objections for the sake of those Arguments because if those cannot be disproved all the which can be thought of must proceed from some Mistake For when I am once assured of the Truth of a thing by direct and positive Proof I have the same assurance that all Objections against it must be vain and false which I have that that thing is true because every thing must be false which is opposite to Truth and nothing but that which takes off the Arguments by which any thing is proved to be True can ever prove it false But all Objections must be false themselves or insignificant to the Purpose for which they are alleged if the Evidence for the Truth of that against which they are brought cannot be disproved that is if the Thing against which they are brought be True To shew this in Particulars If a Man muster up never so many Inconsistencies as he thinks in the Scriptures yet unless he be as well assured at least that these which he calls Inconsistencies cannot be in any Book of Divine Revelation as he may be that the Scriptures are of Divine Revelation he cannot in Reason reject their Authority And to be assured of this it must be considered what is inconsistent with the Evidence whereby the Authority of the Scriptures is proved to us For whatever is not inconsistent with this Evidence cannot be inconsistent with their Authority In like manner as if a Man should frame never so many Objections against the Opinion commonly received that Caesar himself wrote the Commentaries which go under his Name and not Julius Celsus or any other Author unless he can overthrow the Evidence by which Caesar appears to be the Author of them all his Objections will never amount to a Proof that he was not the Author It is very possible for God to reveal things which we may not be able to comprehend and to enact Laws especially concerning the Rights and Ceremonies enjoined a People so many Ages past the Reasons whereof we may not be fully to understand and it is very possible likewise that there may be great Difficulties in Chronology and that the Text may in divers places have a different Reading And though all these things have been cleared to the satisfaction of reasonable Men by several Expositors yet let us suppose at present to gratifie these Objectors and this will gratifie them if any thing can do it that the Laws are utterly unaccountable that the Difficulties in Chronology are no way adjusted that the divers Readings are by no means to be reconciled yet what doth all this prove That Moses wrought no Miracles That the Children of Israel and the Aegyptians were not Witnesses to them That what the Prophets foretold did not come to pass That our Saviour never rose from the Dead and that the Holy Ghost did not descend upon the Apostles Or that any thing is contained in the Scriptures repugnant to the Divine Attributes or to the natural Notion of Good and Evil Doth it prove any thing of all this or can it be pretended to prove it If it cannot and nothing is more plain than that it cannot then all the Evidence produced in Proof of the Authority of the Scriptures stands firm notwithstanding all this mighty noise of the Obscurity and the Inconsistency and the Uncertainty of the Text of the Scriptures And the next enquiry naturally will be not how the Scriptures can be from God if these things be to be found in them for it is already proved that they are from God and therefore this must from henceforth be taken for granted till it can be disproved but the only Enquiry will be how these Passages are to be explained or reconciled with other Places For let us consider this way of Reasoning which is made use of to disprove the Truth and Authority of the Scriptures in other things and try whether we are wont to reason thus in any case but that of Religion and whether we should not be ashamed of this way of arguing in any other Case How little is it that we throughly unstand in natural Things and yet how seldom do we doubt of the Truth and Reality of them because we may puzzle and perplex our selves in the Explication of them For instance we discern the Light and feel the Warmth and Heat of the Sun and have the Experience of the constant returns of Day and Night and of the several Seasons of the Year and no Man doubts but that all this is effected by the approach or withdrawing of the Sun's influence But whoever will go about to explain all this and to give a particular Account of it will find it a very hard Task and such Objections have been urged against every Hypothesis in some Point or other as perhaps no Man is able fully to answer But doth any Man doubt whether there be such a thing as Light and Heat as Day and Night though he cannot be satisfied whether the Sun or the Earth move Or do Men doubt whether they can see or not till they can demonstrate how Vision is made And must none be allowed to see but Mathematicians Or do Men refuse to eat till they are satisfied how and after what manner they are nourish'd Yet if we must be swayed by Objections which do not come up to the main Point nor affect the Truth and Reality of Things but only fill our Minds with Scruples and Difficulties about them we must believe nothing which we do not fully comprehend in every part and circumstance of it For whatever we are ignorant of concerning it that may it seems be objected against the thing it self and may be a just Reason why we should doubt of it We must have a care of being too confident that we move before we can give an exact account of the Cause and Laws of Motion which the greatest Philosophers have not been able to do we must not presume to eat till we can tell how Digestion and Nourishment are made In short this would run us into all the Extravagancies of Scepticism For upon these Principles it was that some doubted whether Snow be white or Honey sweet or any
thing else be of the same Colour or Tast which it appears to be of because they could amuse themselves with Difficulties and they were too much Philosophers to assent to any thing that they did not understand tho' it were confirmed by the Sense and Experience of all Mankind They were rational Men and it was below them to believe their Senses unless their Reason were convinced and that was too acute to be convinced as long as any Difficulty that could be started remained unanswered And thus under the pretence of Reason and Philosophy they exposed themselves to the Scorn and Derision of all who had but the common Sense of Men without the Art and Subtilty of imposing upon themselves and others And it is the same thing in effect as to matters of Religion The Scriptures come confirmed down to us by all the ways of confirmation that the Authority of any Revelation at this distance of time could be expected to have if it really were what we believe the Scriptures to be Why then do some Men doubt whether they be Authentick Can they disprove the Arguments which are brought in defence of them Can they produce any other Revelation more Authentick Or is it more reasonable to believe that God should not reveal himself to Mankind than that this Revelation should be his No this is not the case but there are several things to be found in the Scriptures which they think would not be in them if they were of Divine Revelation But a wise Man will never disbelieve a thing for any Objections made against it which do not reach the Point nor touch these Arguments by which it is proved to him It is not inconsistent that that may be most true which may have many Exceptions framed against it but it is absurd to reject that as incredible which comes recommended by our Belief by such Evidence as cannot be disprov'd Till this be done all which can be said besides only shews that there are Difficulties to be met withal in the Scriptures which was never denied by those who most firmly and stedfastly believe them But Difficulties can never alter the Nature of Things and make that which is true to become false There is no Science without its Difficulties and it is not pretended that Theology is without them There are many great and inexplicable Difficulties in the Mathematicks but shall we therefore reject this as a Science of no Value nor Certainty and believe no Demonstration in Euclide to be true unless we could Square the Circle And yet this is every whit as reasonable as it is not to acknowledge the Truth of the Scriptures unless we could explain all the Visions in Ezekiel and the Revelations of St. John We must believe nothing and know nothing if we must disbelieve and reject every thing which is liable to Difficulties We must not believe we have a Soul unless we can give an account of all its Operations nor that we have a Body unless we can tell all the Parts and Motions and the whole Frame and Composition of it We must not believe our Senses till there is nothing relating to Sensation but what we perfectly understand nor that there are any Objects in the World till we know the exact manner how we perceive them and can solve all Objections that may be raised concerning them And if a Man can be incredulous to this degree it cannot be expected that he should believe the Scriptures But till he is come to this height of Folly and Stupidity if he will be consistent with himself and true to those Principles of Reason from which he argues in all other Cases he cannot reject the Authority of the Scriptures upon the account of any Difficulties that he finds in them whilst the Arguments by which they are proved to be of Divine Authority remain unanswered And all the Objections which can be invented against the Scriptures cannot seem near so absurd to a considering Man as to suppose that God should not at all reveal himself to Mankind or that the Heathen Oracles or Mahomet's Alcoran should be of Divine Revelation CHAP. XXXIV The Conclusion containing an Exhortation to a serious Consideration of these things both from the Example of the wisest and most learned Men and from the infinite Importance of the Things themselves AS Wise and as Learned Men as any that ever lived in the World have died in the Belief of the Christian Religion when they had no Interest to engage them to it and many of them have led their Lives under Pesecutions and have at last been put to Death rather than they would renounce that Faith which the Scriptures declare to us It cannot be denied but that there have been Men of as great Learning and as great Numbers of them professing the Christian Religion as have been of all other Religions in the World Indeed all manner of Arts and Sciences have been more improved by Christians than by all other sorts of Men whatsoever and all rational and solid Learning is confined as I may say within Christendom For besides the Idolotrous Worship and other Impieties notorious among them whatsoever Learning is to be found among the Chinese or other Heathen Nations their Notions of Things so far as they differ from what is contained in the Scriptures are so obscure and confused at the best and so groundless that that Christian must be very weary of his Religion who can think of changing it for such Uncertainties And no Man that profess'd and called himself a Christian ever disbelieved the Scriptures but there were visibly other Reasons for it than these which the Nature of the Christian Religion could afford It was apparent in his Life that he wished the Christian Religion were false before he endeavoured to persuade himself that it is not true Some are possess'd with that intolerable Spirit of Pride and Contradiction that meer Vanity and a Conceit of being wiser than others makes them find fault with any thing that is generally received and the greatest Fault which these Man can find with the Christian Religion is that they have been bred up in it and therefore they make heavy Complaints of the prejudices of Education and the hindrances which ingenuous Minds labour under from the influences of it in the pursuit of Truth And these Men perhaps might have talk'd as much and to as much purpose for Christianity as they now talk against it if they had not been Born among Christians and been bred up in the Christian Religion they scorn to be the better for their Education and are ashamed of nothing more than to believe and think like other Men and they might almost be persuaded to be Christians still if they could but be singular in being so For the mere Affectation of Singularity makes them dispise and dispute against any thing which others allow and esteem But it will be hard to find any learned Man of tolerable Modesty and Vertue and
If therefore Christ had been born at the beginning of the World how many more pretences would those Men have feigned to themselves for their Infidelity who are now so prone to unbelief and so unwilling to be Christians Men are tempted to suspect that there is something of obscurity and uncertainty in all things long since past and if Christ had been born a thousand or two thousand years sooner those who now think he came too late would then have cavilled that he came too soon and that it was too long ago to be believed and had happened in a dark and fabulous Age. And therefore it seems that Christ came in the very season and centre of time that as the former Ages were not so remote as not to be capable of all the benefits of his Death and Passion to be in due time accomplish'd so the last Ages of the World may have no pretence to question the truth of the Christian Religion upon any account of the long distance of time since the Death of our Saviour and his Apostles This may be the Case for ought any Man can tell or many other Reasons there might be much better and more important than this to deferr the Incarnation of our Saviour and therefore it is an absurd thing to raise Objections about it Many Reason there might be for it which we are uncapable of knowing and it is sufficient for us to know that it was in the fulness of time and that this time was the most proper and expedient and therefore was the time appointed and determined by God from all Eternity 4. God had by the various Methods of his Providence given such signal opportunities to the Gentiles to become acquainted with the Scriptures of the Old Testament as did mightly prepare them for the acknowledgment of Christ at his coming into the World All the Dispensations of the Divine Providence from the Beginning had been as so many several preparations to the Birth of Christ God chose Abraham to be the Father of a peculiar People and when that People had been by the constant manifestation of a miraculous Providence preserv'd and by their Laws and Ceremonies distinguished from all other People they were driven into Captivity as well in mercy to other Nations as by God's just Judgment upon them for their Sins that by this means the Gentiles might be instructed in the Worship of the true God and the Prophecies concerning Christ might become divulged and all Nations might be in a readiness to acknowledge and receive him who was to be the desire of all Nations and the joy of all People First the Ten Tribes were by Shalmaneser carried away Captive and then the two remaining Tribes by Nebuchadnezzar and Cyrus was by Name appointed to restore them Alexander's Conquests made yet way for a farther reception of the Prophecies which were the most considerable about the time of the Captivity And besides the Prophecy of Balaam by which the Wise Men were directed to find out Christ by the guidance of a Star those of Isaiah and Jeremiah and Daniel must be well known in the East The Bible had been about three hundred years before our Saviour's Birth at the Command of a Heathen Prince Translated into the Greek Tongue which was by the Victories of Alexander become the most known Language in the World And we read of no Revolution of Empires no Blessing no Affliction which befell the Jews but it contributed in a remarkable manner to raise an expectation of Christ and to prepare for his Coming It is certain that at the time of his Birth there was among the Jews an Universal expectation of the Messiah and that it was a receiv'd Opinion in that Age all over the East that a great Prince should arise out of Judea this appears both from the Scriptures and from (z) Sueton. in Vespas c. 4. Tacit. Hist lib. v. Heathen Writers the Wise Men came to enquire after him and Herod's Jealousie proceeded to the utmost Rage and Cruelty and could not have failed of success if it had been against any but the true Messiah whom God did by an immediate Revelation deliver out of his hands All the World stood in expectation of some extraordinary Person and it was no unwellcome piece of Flattery to one of the Roman Emperors not long after to have it reported that he was the Prince spoken of and expected in the East but it was esteemed his Glory and his Happiness to be thought the King that was to arise amongst a despised and hated People The expectation of Christ was so great that he could not lie conceal'd in that obscure and mean Condition but was adored in a Manger and receiv'd more than Royal Honours from the remotest parts of the Earth And in this respect it was the fulness of time or the most convenient and proper time for Christ to appear because the Divine Providence had wonderfully disposed and prepared the World for the expectation of him 5. The particular temper and disposition of the Age in which our Saviour was born made it the most fitting and proper Age for him to be born in for there were several things peculiar to that Age which very much conduce to the proof of the certainty of his Religion That Age was so remarkable and the History of it has been delivered down to us by so many eminent Writers that it is more studied and generally better known than any Age of the World besides and it was fit that a thing of this nature and consequence should come to pass in such an Age that it might be fully enquired into in any Age afterwards and that no distance of time might cause such doubts concerning it as should ever render it the less certain to any who are willing to acquaint themselves with the truth of it If it had been an Imposture this surely had been the most unlikely time of any for it to succeed No Prince could be more jealous than Herod who was so enraged at the Report of the Birth of Christ that he too plainly shew'd how much he credited it And no Age perhaps since the Creation could be more unlikely to have a Cheat put upon it than this in which Peace and Learning and all Polite Arts flourish'd which refine Men's Understandings and make them the most unfit and difficult to be imposed upon Policy was in its highest perfection in the Courts of Augustus and Tiberius which have been esteemed the greatest Patterns of it ever since the Scribes and Pharisees were in great Power and Authority at Jerusalem who were a subtle Generation of Men and the worst Enemies any one could have to deal withall Vice which was likely to give the greatest hindrance to a holy Religion was the fashion of the times and that Empire was never so abandoned to wickedness as at the first propagation of the Gospel As Men were then most able to discover any Imposture so they must have been most