errour does not lessen its benign influences still it shines and causes the Spring and Autumn 'T is of little importance that a Philosopher is deceiv'd in his search after the principles of mixt bodies for notwithstanding his mistake Animals still live and move and perform all the Functions sutable to their Nature But in Judgments that respect matters of Fact if the Truth cannot be known by testimonys the civil felicity cannot long subsist For the unjust distribution of Rewards and Punishments is necessarily ruinous to the Being of the State And is it credible the Divine Providence that reaches to the smallest parts of the World in such an admirable manner should leave the conduct of humane affairs even of the greatest moment to a deceitful Light And that after the most diligent search and caution has been used the result should be only wavering Conjectures This imagination is extreamly injurious to his Wisdom and Goodness In particular if we consider the Number and the Quality of the Witnesses of Christ's Resurrection and the Circumstances of their Testimony we shall have so clear conviction of its truth as may induce us most firmly to believe it I do not now speak of a Divine Faith that supernatural Light that makes us acquiesce in things because God has reveal'd them but of a rational humane Faith grounded on just and powerful motives which is preparatory for the Divine 1. The Law admits two Witnesses as a competent number in Causes of greatest moment Of this there were many The approved Integrity of a Witness gives weight to his Testimony as on the contrary a known Lyar forfeits his Credit so entirely that he is not believed when he speaks true When Demades the Orator addrest himself to the Athenians I call all the Gods and Goddesses to witness the truth of what I shall say The Athenians often abused by his impudent Lyes presently interrupted him And we call all the Gods and Goddesses to witness we will not believe you The bare word of an Honest Man in an important matter perswades more than the most exquisite Oaths and far-fetch'd Imprecations by which a Lyar would give credit to his Imposture Now we have strong proof of the Integrity of the Apostles If an inflexible Fidelity and constant Truth were qualities so remarkable in the Community of the Primitive Christians that the Pagan Judges themselves were constrained to acknowledg it certainly they were found more eminently in those by whose Doctrine and Example they form'd themselves And as it is impossible to possess this Vertue so strictly united to Justice in an excellent degree without having all the others so 't is evident they were adorn'd with all moral Vertues For their lives were above the least reproach and charge of their implacable enemies so that they were fain to make express Laws against their Profession to render them guilty in Appearance Besides the circumstances of their Testimony make it very valuable 1. 'T was not built on the report of others Mere hear-say is very deceitful and often like a Contagion passes from Ear to Ear and blasts the Reputation of the Innocent with easy and credulous persons But a Testimony from sight makes impression on the belief of wise considering Men. Now we have undoubted Assurance of Christ's Resurrection from the clear and concurrent deposition of their Senses What we have heard and what we have seen with our eyes and what we have handled of the Word of Life saith the Apostle St. John 2. The uniformity of their Testimony renders it convincing If any material contradiction be between Witnesses 't is an infallible mark of their Forgery But the Apostles agreed not only in the substance but in the particularity of the Fact In vain Porphiry and Julian rack'd their Wits to find some contrariety in their Relations An impartial Inquirer must acknowledge all their Objections to be mere Cavils and effects of Malice 3. There were no motives to corrupt them For the humane will is naturally moved either by attraction of some Good or aversion from some Evil. A Fiction is not maintain'd for pure love of it self but with respect to either of those objects whether real or in appearance The Roman Histories report that Julius Proculus solemnly swore that he saw Romulus ascend to Heaven but the motive of his Imposture is visible for it was to prevent a great disorder among the People But 't is very evident that nothing desirable in the World had the least influence upon the Apostles Nay on the contrary whatever was terrible to Nature discourag'd them They suffer'd all temporal evils even Death it self for this Testimony And this last proof confirms all the others They are called Martyrs by way of excellency who have seal'd the Truth with their Blood Now what can be added to give us full and entire Faith in their Testimony In great and difficult Cases suspected Persons are put to Torture for the discovery of Truth The Apostles were tryed by the sharpest Sufferings yet declar'd the Resurrection of their Divine Master with unfainting perseverance What shadow of doubt can remain after such clear evidence of their sincerity Let sober Reason judge whether the matter is capable of proof more strong and convincing If it be said they were deceived with an Illusion either being distemper'd or in a dream both the pretences are most absur'd and incredible For the operations of the External Senses may be infallibly discern'd by their proper caracters from those of the Imaginations Indeed if the mind be in disorder either from some more fixed and tenacious cause or from sleep the influences of Reason are suspended or only some faint rays appear and are suddenly extingush'd so that it can make no true judgment of things In this state the Imagination draws all the vigour of the Soul to it self and the Phantasms are made so bright by the heat of the Spirits in the brain that those painted Scenes seem to be as real as the substantial objects we see hear and touch But sound Reason can reflect upon it self and extend its veiw to the operations of all the other faculties and observe the just and certain difference between Chimaeras in the imagination and things really existant It comprehends distinctly and with assurance that it is not disturb'd and that the Internal and External Senses are dispos'd for their regular operations It considers that the Pageants of Fancy moving in a dream vanish in a moment upon waking But real effects perceiv'd by the Senses in their full exercise are more constant and durable One may be wounded in a dream yet feel not loss of blood or strength when he is awake But the wounds received in a Combat are sometimes rebellious against the most potent remedies Now to apply this to the present subject Is it in the least degree probable that a vain shadow in a dream should make an indelible impression on the memories of the Apostles and their waking thoughts should
World otherwise than they received them This were to charge them with the most supine carelesness and unnatural cruelty Besides the great number of Copies disperst through all places and translated into many Languages and read in all Christian Assemblies make the attempt to falsifie them in things of moment to be morally impossible This will be more clear if we consider that among Christians there have been so many persons wise and good of excellent learning and vertue and of diverse Countries that by their office were establish't the Depositories of those precious Writings And is there any colorable pretence to imagine that they should suffer any notable alteration in them much less conspire to make a change in any Doctrines of Faith or Life therein deliver'd To give reputation and credit to a lye intitling it to Divine Revelation especially in matters of Eternal consequence is such a black crime that none can be presumed capable of but one that has utterly lost his Conscience I shall not here urge that the Immortal Providence of God is eminently interested in preserving the Scriptures in sufficient purity It were a vile imputation upon his Wisdom and Goodness to believe that he would permit them to be undiscernably corrupted in points important to his own Glory and Mans Salvation Thus a snare would be laid without possibility of prevention and the embracing Error instead of Truth would be innocent But this Argument though incomparably the best supposes that the Christian Doctrine descended from Heaven the proofs of which are to be considered 3. I will not insist on the proofs of all the mysterious points of the Christian Faith singly consider'd but propound the Arguments that evince the truth of that Religion wherein they are expresly and clearly contain'd and from thence conclude that 't is most reasonable to believe them As in besieging a Town the Assailants do not attack every particular House but vigorously press on to possess themselves of the Citadel that commands the whole and with that all the Houses are conquer'd That Divine Revelation is infallible is an acknowledg'd Principle by all Men for natural Reason dictates that unerring Wisdom and infinite Goodness are essential perfections of God so that he cannot be deceived nor deceive those that trust in his Word 4. The proofs of the truth of Christian Religion are of a moral nature and though not of equal clearness with the testimonies of Sense or a Mathematical Demonstration yet are so pregnant and convincing that the considering dispassionate spirit fully acquiesces in them A Mathematical Demonstration brings so strong a Light that the Mind cannot suspend its assent but is presently overcome by the naked propounding of the Object And hence it is that in Mathematical matters there are neither Infidels nor Hereticks But the motives of Faith are such that although the Object be most certain yet the Evidence is not so clear and irresistible as that which flows from Sense or a Demonstration And 't is the excellent observation of ‖ Grotius God has wisely appointed this way of perswading Men the truth of the Gospel that Faith might be accepted as an act of Obedience from the reasonable Creature For the Arguments to induce belief though of sufficient certainty yet do not so constrain the mind to give its assent but there is prudence and choice in it Not that the Will can make a direct impression upon the Mind that it should comply with its desire and see what it does not see It cannot make an obscure Object to be clear to its perception no more than it can change the colour of visible things and make what appears green to the Eye to seem red But the mind enlightned by sufficient Reasons that the Christian Religion is from God represents it so to the Will and the Will if sincere and unbiast by carnal affections commands the Mind not to disguise the Truth to make it less credible nor to palliate with specions colours the pretences of Infidelity And thus the belief of it results from conviction and love This moral evidence is as convincing as is requisit to make us steadfastly believe and obey the Gospel Moral Arguments produce as satisfying certainty though not so palpable as those drawn from Sense When there is a concurrence of Reasons proper to the nature of things and the strongest they are capable of by their united light they dispel all doubts and fear of the contrary For after the Understanding has deliberately and impartially compar'd the Motives and Arguments in favour of the truth of a thing and those that contradict it and finds the most weighty moments of Reason in one scale for it and in the other nothing but Air and emptiness it concludes without hesitation or suspence that such a thing is real And as it is impossible that a Physical demonstration concerning the existence of a thing should be deceitful because the two parts of a contradiction as of the being and not being of a thing cannot be true so there is as it were an equal repugnance that a moral Demonstration form'd upon the best Arguments the matter will admit should deceive the Mind It presents the object without a cloud so that the Understanding has an undoubted assurance of it To proceed the intrinsick excellencies of the Christian Religion will appear by considering the Doctrines Precepts and Promises it contains which are the essential parts of Religion And of them in general we may observe 1. The Gospel illustrates and establishes all the natural Principles of truth and goodness that are common to mankind the rule of moral actions and reveals all supernatural things requisit for the Glory of God and the supreme happiness of Man that rectified Reason upon the discovery must acknowledg it came from Heaven and infallibly leads those who believe and obey it to Heaven 2. There is such an intire agreement between all the parts of the Christian Religion for the accomplishing its great end as affords a clear conviction 't is no humane invention but from God As the Harmonious Composition the beautiful order and uniform preservation of the World is a sensible demonstration that it proceeds from a most wise powerful and good Cause In particular the Doctrine of the Gospel contains besides what may be known of God and of Man by Natural Light two principal points An account of the corruption and misery of mankind in its first causes And his Redemption effectually accomplish'd by the Son of God The discovery of both is equally necessary to Man The first makes him understand the depth of his guiltiness that he is incomparably more wretched than he feels himself clears the Purity and Justice of God in his dealings with Man and prepares him by the afflicted sense of his condition for Mercy And the knowledge of the Divine Redeemer powerful to restore him is as necessary in order to his Duty and Happiness For without it he would be always tormented with
THE DIVINITY OF THE Christian Religion PROVED By the Evidence of Reason AND Divine Revelation By WILLIAM BATES D. D. LONDON Printed by J. D. for Brabazon Aylmer at the three Pigeons in Cornhil over against the Royal Exchange 1677. The Divinity of the Christian Religion Proved by the Evidence of Reason and Divine Revelation CHAP. I. Religion is necessary for the honour of God and happiness of Man Among the variety of Religions in the world 't is the highest point of Wisdom to consider which is pleasing to God God alone is to prescribe the way of his Worship He has revealed it The truth of Christian Religion is made evident by comparing it with all other Religions Gentilism convinc'd of falsity by its contradicting Natural Light in mistaking the object of Worship and in the manner of it The Idolatry the impure and frivolous Rites the cruel Sacrifices of the Heathens considered Philosophy was ineffectual to redress those evils Judaism consider'd The ceremonial part of that Religion contains nothing morally good 'T was of impossible performance to all Nations 'T was enjoyn'd the Jews for special reasons The carnal Law was to expire at the coming of the Messiah and give place to the Christian Religion that is all life and spirit The falsness and absurdity of Mahometism discovered by the quality of the Author and its nature by the fraudulent and violent means whereby 't was propagated by the quality of those who received it ignorant barbarous Nations by the quality of the Reward it propounds neither becoming God to bestow nor Man to desire HAving in some former Discourses establish't and clear'd the Foundations of Religion I shall proceed to raise the Superstructure That God is the Maker of the World that he observes our moral Actions and will require an Account of them in the future state and distribute eternal Recompences accordingly has been proved by such invincible Evidence that Reason cannot resist It follows therefore that Religion is necessary both for the honour of God and in order to the happiness of Man For we cannot conceive but that the wise Creator in making all things design'd his own Glory both in the manifestation of his own Perfections and that they should be acknowledg'd and reverenc'd loved and prais'd by intelligent Creatures This is a natural duty to which Mankind with an unforc'd consent agrees For as Honour in the general is the homage paid to conspicuous Excellencies and specially to beneficent Vertues so Religion that is the highest Honour is justly due to God the most Sovereign Being in all Perfections and our Sovereign Benefactor And 't is equally clear that the happiness of Man depends on Religion For if God regards the Actions of Men not to have a naked speculative knowledg of them but with an Eye of Providence and Judgment if He will accept and reward our services not as profitable to Him but as the just expressions of our love thankfulness and obedience to Him 't is requisite our prime care should be to serve Him In this the greatest Duty and supream Interest of Men are inviolably united for what obligation can possibly be equal to that of pleasing our Maker and Preserver and what is comparable to the Interest of Eternity From hence there is a general inclination in Men to worship the Deity imprest from the Author of Nature but the ways are diverse Religion changes its shape in several Countries and the Rites that are observed by some Nations as sacred are rejected by others as impious or vain Now in this variety of Religions and every one contrary to the other 't is necessary to consider which is that special Way of serving God that is only pleasing to Him If a Traveller be distracted between several Wayes he will enquire which leads to his Journeys end and not go on with uncertainty And is it not infinitely reasonable to do that in the most important Affair which any person will do in the most ordinary To be indifferent in a matter so deeply concerning us is prodigious above all wonder For if the means we use to obtain the Favour of God provoke his Anger our misery is remediless But alas no rashness is so common as that of Men's preferring one Religion before another How many false Religions are defended by whole Nations with that Zeal as if they were the most assured Persons when the Foundations of their Belief and Adherence are so weak that did they call Reason to Counsel they must be convinc'd of their Errors They are led by vain respects to their Progenitors from whom their Religion is deriv'd and what they receive at first without discerning they never distrust As if the first Instructions were alwayes true They resign up their Judgments to their Princes And if humane Authority were a sufficient motive in this case then every Religion will be saving in the Country where 't is establish'd by Law Nay the Christian Religion though shining with an extraordinary luster which justifies it to every one that will but open his eyes to consider it yet is as injudiciously and carelesly received as the vainest Religion in the World Innumerable are Christians in title without any solid conviction in their minds or divine change in their hearts the effects of its truth and goodness They are Disciples of Christ as the Turks are of Mahomet by the sole impression of Example In the discussing this matter I shall proceed upon such Principles as are evident to the humane understanding 'T is a common Principle acknowledged by all Men That God alone is to prescribe that Way and Order of Service wherein He will be honoured For this Reason those who in any Nation introduc'd a Form of Religion always pretended to have Divine-Direction for it Now that God has signified his Will to Men in this most important Matter 't is most reasonable to believe The Philosopher observes that such is the providence of Nature that the most necessary Arts for the support of life are easily learnt of all In the rudest Ages men were skilfull to cultivate the Earth to govern their Flocks to dress their Provisions for food But those Arts that were onely for delight not absolutely useful as Musick Painting Perfuming Embriodery c. required more study and skill and therefore were more modern And if the Divine Providence has such a tender care of Man as to make the knowledge of such things easy as are requisite for the Temporal life 't is reason to believe he has not left him destitute of those means that are necessary for the obtaining Eternal Life Now that the Christian Religion alone is true will fully appear 1. By comparing it with other Religions that upon trial are convinc'd of open falsity or that they are infinitely excelled by the Christian in those things wherein they have any resemblance or degrees of Truth and Goodness 2. By considering it directly as to its intrinsick excellencies and those External Supernatural
to servitude imports only a continuance to the Jubile so that those Rituals were to continue in their vigour during that intire period and to be determin'd after the coming of the Messiah the great Jubile of the World And that Jesus Christ is the promised Messiah is most evident in that his coming was exactly as he was designed and was to be expected that he had the power of working Miracles to authorise him to change the externals of their Worship and Service Briefly Judaism now is but the Carcass of a dead Religion and the obstinate adherers to it are become so sottishly blind as to believe the most prodigious fables as divine Revelations Their Talmud so reverenc'd by them contains intolerable follies nay Blasphemies against God It regulates his hours in the day It relates that he spends three in studying the Law and three more in the instructing Children that dyed in their minority and that he employs three in taking the accounts of the World and in the three last diverts himself with Leviathans and that the night being come for they imagine that the Sun sets in Paradise he ascends a Chariot drawn by the swiftest Spirits the Cherubims and visits the eighteen thousand Worlds he created I shall not instance in any more of their extravagant tales not to be defended by the pretence of solemn Mysteries and by strained Allegories This is sufficient to shew that by the Righteous Judgment of God for their rejecting the Truth of the Gospel they are given up to believe Lies Since the comeing of Jesus Christ Mahumetanism has overspread a great part of the Barbarous World But this carries in it such apparent and certain marks of falsity that it can be no temptation to any person in whom there is but a spark of good Hence whether we consider 1. The Authour from whom it was derived a robber one drencht in sensuality and therefore utterly unqualified to be the revealer of the Will of the Holy God to Men. 2. The quality of its doctrines some are ridiculous and extravagant above the vanity of a feaverish dream some are pernicious flattering both the lower Appetites the concupiscible by loosing its natural restraints from exorbitant fleshly pleasures the irascible by commending the violent oppression of others for the advancement of Religion 3. The means by which it had its rise and was propagated It sprang from imposture Mahomet erected an Oracle in his own Fancy and pretended that the Holy Ghost descended there to give his inspirations Thus he seduc'd at first but having got a strong party Force succeeded Deceit The Sword cut its way through many Countries And is it strange that the People so fiercely taught should follow the Religion of the cruel Conquerour Thus it was planted thus it increas'd and is still maintain'd by the same causes 4. The quality of those who received it They were Barbarous Nations and absolutely forbid to make an inquiry into the matters of Religion And how easie is it to make an impression on the rude lump of the multitude what wonder is it that pleasant follies should usurp the belief of the ignorant vulgar 5. It promises in the future life a Paradise fit for Swine most unworthy the glorious Rewarder God and the excellence of Man This is so evident that Avicen a Saracen Philosopher and Mahumetan in profession speaks with abhorence of those dreggy low delights and on the contrary asserts that the heighth of happiness is in the perfections of the Soul united to God and thus vertually condemns their Faith as repugnant to the dictates of clear Reason CHAP. II. The Christian Religion directly considered Previous Considerations That there was such a person as Jesus Christ who converst in the World and instituted that Religion is most credible from the uniform testimony of Christians in all Ages 'T is equally certain the Books containing the Doctrine of Christ are transmitted without material alteration The proofs of Christian Religion though not equal in clearness to sence or science yet are sufficient to convince unprejudiced minds of its truth The intrinsick Excellencies of the Christian Religion considered The Doctrines of the Gospel illustrate Natural Truths concerning God and reveal what is further necessary for his Glory and Man's Happiness The intire Agreement between them The Gospel discovers the misery of Man in its causes and degrees and the means of his recovery It represents a full and glorious Image of God's Perfections in the manner of our Restoration Therefore 't is worthy of all acceptation The Christian Religion sets before us a Rule pure and perspicuous in nothing superfluous or defective The Promises of the Gospel are worthy of God and suitable to the wants and desires of Men. They offer the pardon of Sin upon the condition of Repentance and Faith The supernatural Assistance of the holy Spirit The supply of our temporal wants and support under Afflictions The reward of Eternal Life I Will now consider the Christian Religion directly in it self It has this noble prerogative above the rest the more one searches into it the more its Divinity appears Whereas other Religions may please a sudden Eye but cannot endure a serious tryal Some things are to be premised 1. I shall suppose it as a Principle above all doubt there was such a Person as Jesus Christ who conversed in the World consign'd the Christian Doctrine to the Apostles and by them 't is conveyed to us in the New-Testament For in asserting it we have the uniform deposition of all that profess this Religion from its rise till the present Age and in all parts of the World Though in other things of different opinions yet they agree in this that Jesus Christ was their Founder Now who can better know the Author of an Institution Ecclesiastical or Sâ—cular than those who were admitted into its beginning and those who have succeeded in that order from age to age without interruption Besides we have the consenting and constant testimony of Jews and Heathens the obstinate opposers of the Christian Religion that its name as well as original was derived from Christ. We may with more Reason suspect there were never such Philosophers as Plato and Aristotle or that the Books which from their times by universal persevering fame have been attributed to them were made by others and put forth under false titles than to question what is so generally receiv'd concerning the Author of the Gospel 'T is the perfection of folly and madness to oppose such evidence 2. 'T is equally certain that the Books of the New-Testament are transmitted to us in their original purity without any material alteration For it is incredible that the societies of Christians should neglect the preserving incorrupt and intire those Writings which they esteemed a most sacred treasure on which they built their hopes of eternal blessedness It cannot be suppos'd they would transmit them to their Children whose Salvation must have been dearer to them than the
neglecting him all their glittering actions were but a weak counterfeit a dead resemblance of real vertue In their most eminent publick works the praise of Men was their ultimate design and as some appear bold from Fear they were Vertuous from Vanity If God be not the Principle the Motive and the End of what we do there are wanting the essential Ingredients of moral Goodness Now all these Precepts shine with their native light and carry such evidence of their rectitude that our obedience may come from an ingenuous filial spirit satisfied with the reasonableness of our Heavenly Fathers Commands and not be servile only perform'd to the absolute will of a Master And can there be a more convincing proof of the truth of Christian Religion of its Divine descent than the Image of Gods Holiness so clearly imprest upon it Add further these Precepts are deliver'd with that plainness and so proportion'd to the capacity of all and yet with that soveraign Authority that 't is reasonable to believe that God himself speaks and it becomes Man to hear with reverence and submission The Gospel is without the ornaments of Art yet its sweet facility is temper'd with that Majesty that 't is a sensible caracter that Divine Wisdom compos'd it 3. The Promises of the Gospel are so worthy of God and sutable to the wants and desires of Men that 't is perfectly reasonable to assent to their truth and goodness This will appear by a particular consideration of them 1. The Promise of Pardon to penitent Believers And in this we are to consider the conditions and the ground of its assurance to us The conditions are Repentance and Faith 1. Repentance is a peculiar Command and Priviledg of the Gospel The Law consider'd in it self did not admit of it nor give the least hope of pardon for it supposes Man in the integrity of Nature and accordingly directs him how to please God and preserve his Love but propounds no means of reconciliation after an offence There are no seeds of Grace to temper its rigour But the Gospel is the Declaration of Mercy to the guilty and miserable upon such terms as God may be capable to give Pardon and Man qualified to receive it 'T is not more true that God is the Judge of the World and that all Men shall appear before his Tribunal than that Sin without Repentance shall not escape Punishment To forgive the unreformed sinner would stain his purest Perfections the inviolable beauty of his Holiness the incorruptible rectitude of his Justice Such Lenity would have a pernicious influence on the corrupt World by encouraging Men to Sin without fear and outragiously to break his Laws in confidence of Pardon Therefore in the Evangelical Promise Repentance and Remission of Sins are inseparably joyn'd Repentance is a preparative in order to our receiving Divine Mercy and a strong preservative against Sin for time to come The Remembrance of those sorrows and fears the anxieties and indignation against himself that Sin caus'd in a true Penitent will make him jealous for the future of his Heart and ciâ—cumspect against all Temptations that may betray him As one that has narrowly escaped consuming by Fire retains the idea of his danger so deeply imprest on his mind that upon any new occasion his antient fears revive and make him very watchful Besides the apprehension of Just and Eternal Vengeance makes the Mercy of God so admirable the sense of his tender compassion so sweet that an humble Believer cannot forget or neglect it The forgiveness of Sin in this way is not only an engagement but an infallible cause of fearing to offend a God so great and good And Faith is a qualification as requisit for the obtaining pardon that is a cordial entire receiving Jesus Christ as he is presented to us in the Gospel to resign our minds to his Doctrines as our Prophet to have reliance on his Sacrifice and Mediation as our Priest to yeild universal chearful and constant Obedience to him as our King And how congruous is it that all who receive so unvaluable a benefit as forgiveness of Sin should thus honour him who procures it And the Gospel affords the strongest assurance that God is most willing to pardon humble and contrite sinners This is necessary for the relief and ease of true Penitents For when the enlightn'd Conscience reflects upon the number and enormity of its Sins the presumption in committing them 't is ready to be swallowed up with despair of recovering the lost favour of God It cannot devise any means how to appease his incensed Majesty and satisfie violated Justice how a Rebel should become his Son how one condemn'd to everlasting Punishment should be restored to the unfading inheritance of Life The case is most intricate and hopeless Now the Gospel propounds means of Universal Sovereign efficacy to reconcile God to us The most precious Blood of his Son offer'd up a Sacrifice to expiate Sin This sprinkles all Nations and in all Ages retains an undecaying vertue This affords solid and everlasting comfort to all sensible returning Sinners 2. The sending of the holy Spirit of God to renew us according to his Image and to confirm us against temptations in this mortal life is another Promise of the Gospel and most requisit to make us capable to serve and enjoy him A happy temper of Nature the Precepts of Philosophy vertuous Examples the severity of humane Laws are not powerful to regenerate a Man and transform him into a new Creature They may restrain the exorbitancies of carnal appetites but cannot throughly change the mind and affections Were there any vital spark within any seed of Holiness in Mans corrupted Nature such assistance might cherish it but he is dead to the truly Spritual Life tho not to the merely Moral and no less than an Omnipotent efficacy can produce a new spring of life a divine Nature the principle of willing Obedience to God And after conversion while in the state of tryal here the best are subject to innumerable surprises by their own frailty and exposed to new dangers every hour by temptations that foment and heighten the reliques of Sin in them so that without supernatural assistance they would be quite discouraged and foild by the enemies that war against the Soul Now in the Gospel God has promised to give the holy Spirit to those that ask it in the most hazardous and difficult conflicts he assures those who ardently address themselves to him for help that his Grace shall be sufficient for them 3. The Gospel contains many gracious promises with respect to supplying the wants and giving support and refreshment under the troubles of the present life Temporal blessings are in the lowest rank of good things and are promised as they should be desir'd subordinately to our chief good First seek the Kingdom of Heaven and the Righteousness thereof and all other things shall be added saith our Saviour And to relieve us
not discover the deceit Nay that it should inspire them with invincible courage to assert that Christ was truely risen Or who can with the least colour of reason accuse the Apostles of simplicity or any disorder of mind when such are equal uniform and strong light shines in all their Writings whereas the discourses of Fools or distracted Persons are unshapt Abortions of the mind beginnings without a regular progress or if there be any coherence 't is short and alwayes attended with some notable extravagance Besides the constant order of their Lives and Actions was a certain proof of the composedness and wisdom of their minds To sum up briefly what is convincing that the Apostles were sincere and certain in their Testimony How could they be deceived when they say him do Miracles or by his power did the like Did they all dream in a night that they saw him appear after his Resurrection what could impress on them such a strong belief of that of which the Senses were the proper Judges Or could they conspire to invent such a falshood and so easily to be convinc'd with the least rational hope that the World should believe them How was it likely considering the variable humors of Men but that some of themselves either by violent fears or attractive hopes should be prevailed on to discover the Fiction and leave their Party What could inspire them with such a false security to despise the greatest Dangers and such a foolish presumption to undertake the greatest difficulties How could they expect to induce the World to believe in and worship One ignominiously put to death After such a convincing evidence what can Reason nay suspicion object with any colour to weaken their testimony The motives of credibility are so strong that we may be as truly satisfied of the reality of the things related by the Apostles as if we had been spectators of them our selves CHAP. IV. The accomplishment of Prophecies concerning the Messiah in Jesus of Nazareth is an unanswerable proof that he was sent from God to redeem the World The circumstances of his Birth the actions of his Life his Sufferings and Death clearly foretold The irreparable destruction of the State of the Jews was foretold as the just punishment for their rejecting of the Messiah That terrible Event is a continual Proof that Jesus Christ was what he declar'd himself to be the Son of God The Converting of the Gentile World to the Knowledge and Service of the true God by the Messiah was foretold in the Scriptures and is visibly fulfill'd The Accomplishment of this Prophecy by the most unlikely means against the strongest Opposition is manifestly the effect of Divine Power and is sufficient to convince the Jewish and Heathen Infidelity of the truth of Christianity THE Accomplishment of Prophecies concerning the MESSIAH his coming into the World the Work he should do his Sufferings and the Consequences of them afford undeniable proof that Jesus of Nazareth came from God for our Salvation Prescience of things to come and independent on the setled course and order of Natural Causes is an incommunicable Prerogative of God His Eye only can pierce the thick vail of futurity He has an open unconfin'd prospect of all things that were are and shall be Such perfection of Knowledge transcends Angelical Minds 'T is more easy for the Devil by an adventurous imitation to counterfeit Miracles than to give a clear and distinct prediction of things to come that depend on free Agents From hence it was that he gave responsals ambiguously to conceal his ignorance of future events and left those who consulted his Oracles dubious and hovering in what sense to understand them God alone could instruct the Prophets to foretel things at such a distance especially considering some of them are supernatural and others contingent from the wavering of second Causes Now the several Prophecies of Jesus Christ if united together make such an entire description of him that they seem rather Historical Narratives of what is past than Predictions of what was to come According to the Prophecies he was born of a Virgin a branch of the almost extinguish'd Family of David born in Bethlehem usher'd in by a forerunner meek lowly just and a worker of Miracles Therefore when John the Baptist sent some of his Disciples to enquire whether he was the Messiah that should come Our Saviour gave no direct Answer in words but referred them to his Works that gave a full and real testimony concerning him Go tell John the things which ye do hear and see the Blind receive their Sight the Lame walk the Lepers are cleansed the Deaf hear the Dead are raised up and the Poor have the Gospel preached to them That comparing his Miraculous Operations for the recovery of humane Bodies with the Prophecies there being a perfect Agreement between them and both undoubtedly from God They might by that clear and certain Caracter acknowledg him to be the Promised Messiah 'T is an Observation of St. Austin That the Son of God foreseeing the perverse Interpretations that his Enemies would make use of to darken the lustre of his Miracles accusing him as a solemn Magician that wrought by force of Inchantment that such a false Perswasion might not prevail sent the Prophets before his coming into the World From hence the Saint argues to repress those impious calumnies If by Magical Arts he did such Wonders as to conciliate Divine Honour to him even since his Death was he a Magician before he was born and did he know the succession of all things in his Life before he lived that by an impossible Miracle he predicted them to Moses David Esay Daniel and others Having thus argued the Saint turns himself to those Infidels as Christ to the Pharisees looking round about on them with anger being grieved for the hardness of their hearts and said O dead wretch hear the Prophets But above all His Death and Passion the substance of the Gospel is most exquisitly drawn with the lines of his own Blood Daniel foretels the time Zachary as if present at the execrable contract between Judas and the High-Priests tels us exactly the price of the Treason and then as if transported to Calvary he saw his Side open'd with the Spear and notes it in these words they shall look on him whom they have pierced David as if he had stood at the foot of the Cross in the hour of his Sufferings relates the manner of them in the Person of our Crucified Redeemer They peirced my Hands and my Feet Then the disjoynting of his Parts by the Torture I may tell all my Bones they look and stare upon me His hanging naked on the Cross they part my Garments among them and cast lots upon my Vesture the bitter draught they offer'd him they gave me also Gall for my Meat and in my thirst they gave me Vinegar to drink The blasphemous derision of the Priests and People
spreads abroad This happy and stupendous success of the Disciples of Jesus Christ consider'd in it self is an unanswerable proof that the Christian Religion came from Heaven For it was only possible to the Divine Power 'T is no wonder the Religion of Mahomet extended and establish'd its Conquests in many Countries For that Seducer perswaded the barbarous People by force of Arms they must be his Disciples or Slaves And can the Mind form a clear Judgment or the Will make a free Choice when under a tyrannous necessity of Compliance or losing all the Comforts of Life Can Violence and Cruelty produce a Rational Faith That may force them to a counterfeit complyance but cannot make Men sincerely believe 't is apt to breed Form without and Atheism within Now that a Persecuted Religion should live and flourish in the midst of flames is as truly admirable as if a little Stream should pass through an Arm of the Ocean retaining its Freshness and Purity in the midst of Salt and Turbid Waters That when the Minds of Men were prepossest with inveterate Opinions contrary to its supernatural Mysteries and their Wills over-ruled by Carnal Affections utterly averse from its Holy Precepts the World was captiv'd to the belief and obedience of it is the most noble effect of Omnipotence For other Miracles though above the Laws of Nature yet were on the lower order of creatures without life and sense but this internal Miracle was wrought on the Minds and Hearts of Men. To raise the Dead to calm a Storm to suspend the force of Fire to change Waters into Blood is not so glorious a work as the converting Rebellious Souls to God and making them a willing People to his holy Laws And if we further consider the Prophecies so many Ages before concerning it and observe the Harmony betwixt the Works and Word of God there results a Demonstration as clear and strong as is possible The Prediction and Accomplishment are equally divine The success justifies the truth of the Prophecy and the truth of the Prophecy justifies the Divinity of the Christian Religion For by the Apostles and their Successors the Heathens were turned from Idols to the Service of one God the Creator of the World which was foretold by the Prophets not only as a thing that should arrive but to be performed by the Power of God To ascribe then this glorious Work to humane Artifice as if his Providence had been prevented by others from doing that that he promised should be done by his own Power is so directly contrary to his Wisdom and his Truth that common Reason abhors the thoughts of it Therefore the Christian Religion is Divine having God for its Author Thus the Truth of the Gospel is victorious over the Jewish or the prophane Infidel It may be argued against the Jews that their God foretold his Messiah should convert the Nations No other but one authorised from above could do it Iesus Christ has done it therefore he is the Messiah And consequently they are either blind with prejudice or maliciously deny the known truth To prophane Infidels it may be urged none but the Divine Providence could foretel so great and marvellous a change of the World none but the Divine Power could effect it therefore 't was the true God that made the project and event so exactly to correspond in all things Add further that by comparing the Prophecies of Christ and his Kingdom with their accomplishment the two sorts of enemies against the Gospel are made useful to convince one another The Pagans by the Jews that these things were foretold the Jews by the Pagans that these things were fulfil'd St. Austin relates that the Heathens seeing the exact agreement between the Prophecies in the Old Testament so clear in words and their accomplishment in the New so clear in the Effects had nothing to reply but that they were written after the things were done and feigned to be Predictions of antient date As Virgil weaving Fables of Aeneas feign'd him to be in the Elisian Fields and to receive from Anchises a Prediction of his Descendents in a long succession and order of Men and Times which was the story of what was actually past when he wrote it In answer to this pretence he breaks out with wonder and joy O Gloria Regis nostri the Cause is gain'd and the Victory of Truth could not be more glorious For whereas the many Nations in Europe Asia Africa subdued by the Arms of the Romans were compelled to observe the Rites of their Religion The Jews only were permitted to enjoy their Sacred Books and their own Worship and were dispers'd into all Countries And thus by the admirable Counsel of God they give credit to the Gospel among the Gentiles For if we consider the reverence they bore to the Writings of the Prophets that with the greatest care they have preserved them as the most precious Inheritance left by their Fathers and their mortal hatred of Jesus Christ and his Gospel that willingly they would spend their Blood to deface the Memorials of it it is an invincible Argument that the Predictions concerning the state of the Christian Church recorded in their Scriptures are sincerely delivered and of Divine Authority This their Malice is an advantage to the Faith of the Gospel and by constraint they are the great Confirmers of it This is sufficient to reduce the Heathens to silence and confusion And the Pagan being convinc'd by the Books of the Jews the Jew may be convinc'd by the Testimony of the Pagans for if the Records so jealously kept by that Nation were from Divine Inspiration if they contain Antient Prophecies which the Heathens see verified in the Gospel and the Christian Church why do not the Jews acknowledge Jesus Christ to be the promised Messiah If the Vail were not taken from Moses's face and laid on their hearts they must clearly see that the Light of the Gentiles is the Glory of Israel 'T is equally unreasonable to doubt with the Atheist that the Messiah was ever promised or to believe with the Iews he is yet to come CHAP. V. The Testimony produc'd by St. John for the proof of Christianity briefly consider'd The Witness from Heaven the Father Word and Spirit The Witnesses on Earth the Spirit Water and Blood conspire in declaring JESUS CHRIST to be the Son of God and Saviour of Men. An Answer to Objections against the Doctrines of the Trinity the Divine Incarnation and the mean State and Sufferings of the Son of God in the World The Conclusion The Gospel so proved deserves our firmest Assent and Adherence to its Doctrines Carnal or spiritual Lusts hinder the belief of it It sets before us the most powerful Motives to love God We are obliged by the strongest Reasons to obey its Precepts THe Sum of all that has been said is comprised in the Testimony that St. John produces to prove that Jesus Christ is the Son of God
proof to us than that Oracular Revelation For God spake but once in that Voice but he speaks by the Prophets to the end of Time That was more astonishing but less instructive to us than Prophecies that are continually unfolded and verified by Events Before I finish this Argument I will briefly consider what is objected against some Doctrines of the Gospel viz. The Trinity the Divine Incarnation the Mean state and Sufferings of the Son of God in the World These Points have been opposed by the Jews and other Infidels as mere Impossibilities directly contrary to the Reason of Mankind To this I answer We must distinguish between what is incomprehensible to Humane Reason and what is repugnant to it between the things which Reason cannot perfectly understand how they can be and the things which it perfectly understands that they cannot be Natural Light may not be able to discover the being of some things and the manner of their existence which really are But what it sees to involve a contradiction is absolutely impossible Now there is no Point in the whole complexion of the Christian Faith that is repugnant to Reason The unity and supreme equality of the Three Persons in the Godhead transcends our conception but Reason cannot prove it to be impossible For the Essence of God is not of the same condition with created Substances so that although in the whole compass of the Creatures there is no like instance but one Nature is always joyn'd with one Subsistence yet it does not follow that the Divine Nature may not subsist in Three Persons All the difficulty that is pretended to be invincible is this That the manner of it is incomprehensible And 't is necessarily so for 't is impossible that what is Infinite should be comprehended by a finite mind The Incarnation of the Son of God wherein the Essence of Christianity consists is not contrary to Reason Indeed 't is impossible that the Divine Nature should be substantially chang'd into the humane Nature and God cease to be God in becoming Man but the Union of the Deity to the humane Nature is not impossible For what repugnance is there either in respect of God or the Creature Is it impossible that the Supreme Goodness should communicate it self in the strictest degree of union to the Reasonable Creature or is the Reasonable Creature incapable to receive the highest Favour This is a great Mystery but the Divine Omnipotence is not to be limited by our narrow thoughts 'T is most reasonable to believe that God can do what we cannot discover how it is performed Seneca prudently observes that extraordinary effects in Nature are unaccountable to us as to their immediate proper Causes whilst we only consider the usual Principles by which it works Nay in the most common works of Nature how many things are so perceptible to Sense that none is so stupid as to deny them yet imperceptible to Reason as to the manner of their production Who understands the admirable conjunction of the Soul and Body in Man how two Metals of so precious and so base alloy Gold and Lead a Spirit and Matter the one celestial the other earthly should so strictly combine and notwithstanding such diversity in their natures and properties imbrace with such concord in their inclinations Now if the sharpest Eye fixt with the greatest attention cannot discern the manner of this Natural Union when the thing is above all doubt can there be any pretence to disbelieve Supernatural Mysteries because we are not able to comprehend how they are effected 3. There being infallible proofs that Jesus Christ was sent from God to make known his compassionate Counsels for the Salvation of Man the consequence is clear and necessary that the Doctrines of his Gospel are to be receiv'd though never so incomprehensible to the natural understanding There is no Demonstration more sure than the Principle of Faith God has declar'd so therefore 't is true 'T is injurious to his Honour to require any other proof of his Word than his Word 'T is incomparably more certain that God cannot deceive us than that our Understandings are not deceived Now what is the main subject of the Gospel It instructs us that the Word was God and the Word was made Flesh. Can there be a more plain Declaration who Jesus Christ is that we may conceive aright of his Natures his Virtues his Prerogatives and Merits It is not possible without violence to interpret the words otherwise than they plainly signifie that a Divine Being assum'd the Humane Nature and was God-Man This was also declar'd by Jesus Christ. For when the Jews supposing him to be a meer Man taxt him for the violation of the Sabbath in his doing a miraculous Cure on that day he replied to their exception My Father works hitherto and I work that is as God is not subject to the Law of the Sabbath but uninterruptedly does the Works of his merciful Providence so I his Son work in all times without limitation This expression the Jews truly understood to import no less than an equality with God a Son being of the same Nature with his Father and therefore charg'd him with Blasphemy Our Saviour allows their Interpretation but vindicates it from Impiety by a further declaring his Cōmunion with God in his Will and Power that he perform'd Divine Works that he might receive the same Divine Honour as the Father had And shall we not believe this Testimony that Jesus Christ gives of himself Did not the WORD understand the meaning of his own Expressions could Truth deceive was it possible for Wisdom to speak improperly Was Power defective and unable to declare what it would have us to understand How unreasonable is it then to object how can this be What pride is it to rebel against the Divine Revelation what obstinacy to remain unsatisfied unless we discover how terms so distant in themselves the highest Being GOD and the lowest in the Sphere of Rational Beings Man should be so strictly united How they should be so intimately joyn'd without confusion of Natures in one Person that 't is truly said God was humbled to the form of a Servant and Man is rais'd to the right-hand of God Here 't is our duty to subject our noblest faculty the Understanding to Divine Revelation In the Doctrines of Faith as well as in the disposures of Providence 't is sufficient to check presumptuous Curiosity that God is the Author I shall add one Consideration more If Jesus Christ was not what he declar'd himself to be the Son of God he was a most Impious Man For 't is Impiety in the supreme degree for any in the pure order of Creatures to assume Divine Honour But the quality of his Doctrine and sanctity of his Life infinitly clear him from such a vile Charge For is it conceivable that a Person guilty of the highest even Sacrilegious Pride should be an Instructer of the most
set all their Affections their Loves Desires Hopes Joys in present perishing things and not in everlasting to come to labour for the Riches of this World as if they were eternal Inhabitants on the Earth and not strangers and pilgrims in the way to Heaven These are worse Enemies of our Saviour than the Heathens that do not know him or the Jews that deny him For wearing the Livery of his Servants they defame his most holy Profession obscure his Glory and blaspheme him in their lives If Infidels that never heard the sound of the Gospel should see their conversation what judgment would they make of the Excellence of Christ and the holiness of his Law They would blaspheme his Goodness without defence Unholy Christians are the most guilty Sinners in the World And their punishment will be heightned accordingly For they exasperate Mercy and make the Blood of Atonement to cry for Vengeance against them If it be extreme perversness to disbelieve the Gospel after so clear a Revelation from God what degree of folly and wickedness is it for those who believe its Truth to contradict the evidence and design of it in their lives as if there were no doubt of its falsness FINIS Books sold by Brabazon Aylmer at the three Pigeons over against the Royal Exchange in Cornhil THe Harmony of the Divine Attributes in the accomplishment of Man's Redemption by the Lord Jesus Christ. Or Discourses wherein is shewed how the Wisdom Mercy Justice Holiness Power and Truth of God are glorified in that great and blessed Work By W. Bates D. D. in Quarto Two Sermons of the late Learned Dr. Isaac Barrow D. D. Chaplain in Ordinary to his Majesty and Master of Trinity Colledg in Cambridg The Reconcilableness of God's Prescience of the Sins of Men with the Wisdom and Sincerity of his Counsels Exhortations and whatsoever other means he uses to prevent them In Octavo ‖ Arist. MeÌ„tap Tanta Gentium in rebus frivolis plerunque Religio est Plin. ‖ Magis ex alieno jecore Sapiebant quam ex suo ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Protrept Jsa 1. Psal. 50. Psal. 40. Psal. 110. Mat. 22. 42. Heb. 5. 5. * De verit Rel Christ. Nullam Virtus aliam mer cedem laborum periculorumque desiderat praeter hanc laudis gloriae quae quidem detracta quid est quod in hoc tam exiguo vitae curriculo tam brevi tantis nos in laboribus exerceamus Cicer. per Arch. Vereor ne ille plura tribuit virtuti quam natura patiatur Cicer. lib. 4. Acad. Quaest. Titus Imperator febrim nactus cum lectica transferretur suspexisse dicitur dimotis plagulis Coelum multumque Conquestus Eripi sibi vitam immerenti neque enim extare ullum suum factum poenitendum excepto duntaxat uno Sueton. Dulces voluptates Epicurus interdum sic extenuat ut Curium loqui putes interdum ita laudat ut quid praeterea sit bonum neget se posse suspicari Cic. lib. 2. de fin ‖ Quaedam arcana apud se habuisse neque se permittere Omnibus Sympos ‖ Pet. Mart. Hist. Ind. Cum enim ex Pestilenti in salubrem locum corpora aegra translata fuerint à Fontibus salubribus aquarum usus sub ministrabuntur celerius convalescent Ita efficietur ut ex natura loci majores auctasque cum dignitate Divinitas excipiat opiniones Lib. 1. cap. 2. That Eclipse might be caused in some other extraordinary unknown manner * Plin. in Epist. Praevidens Dominus Iesus impios quosdam futuros qui miraculis ejus calumnientur Magicis artibus tribuendo Prophetas ante praemisit Numquid si Magus erat Magicis artibus fecit ut coleretur mortuus Magus erat antequam natus O Homo mortue vermiscendo calumniose Prophetas audi Propâ—â—tas Lege Tract in Joan. Dan. 9. 26. Zech. 11. 12. Psal. 22. Isa. chap. 52 53. * Philost vit Apoll. lib. 6. Deut. 28. Gen. 49. 10. Deut. 32. 21. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. de laad Paul 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. * Aliquando Pagani faciunt nobis hujusmodi quaestionem cum vident quae scripta sunt sic impleri ut negari omnino non possint Audent ut dicant videstis ita fieri tanquam praedicta sint conscripsistis Serm. 67. Divers Sparsi sunt ubique Judaei portantes codices quibus Christus praedicatur Si enim in uno loco essent terrarum non adjuvarent testimonio praedicationem Evangelii quae fructificat toto orbe terrarum Serm. 67. Div. Ambos inde convinco Judaeum quia id prophetatum et impletum Ego cognovi PaganuÌ„ quia ego hac non convici Aug. Epist. 5 Volus. Demus DeuÌ„ aliquid posse quod nos fateamur investigare non posse In talibus rebus tota ratio facti est potentia facientis ‖ Quare quicquam nobis insolitum est quia naturam oculis non ratione comprehendimus nec cogitamus quid illa facere possit sed tantum quid fecerit Natur Quaest. lib. 6. * Aut forte qui verbum est significationem verbi ignoravit et qui veritas est loqui vera nescivit et qui sapientia est in stultiloquio erravit qui virtus est in ea fuit infirmitate ut non possit eloqui quae vellet intelligi Hilar. lib. 8. de Trinit Paulin. Arist. Rhet. ‖ Quae cum ita sint magna videlicet praerogativa de nomine Christianitatis blandiri possumus quia ita agimus ac vivimus ut hoc ipsuÌ„ quod Christianus populus esse dicimur opprobriuÌ„ Christi esse videamur * Aestimari de cultoribus suis potest ille qui colitur Quomodo enim bonus Magister est cujus tam malos videmus discipulos 2 Salv. De Gubern lib. 4.