- ■ .
THE
l&tanual attfc jfollp
O F T H E
C
REMOVED:
OR, THE'
iVifdom of G O TPs Method of the Gofsl,
IN THE
Death of J esus C hrist,
MANIFESTED, and JUSTIFIED,
AGAINST THE
1
»—«| _u %
i COR. I. 23, 24.
But wc preach Chridt crucified, unto the Jews a Stumbling-block,, -a,. 1 ..0
the Greeks Foolifhnefs : But unto them which are called, both Jews and
Greeks, Chrift the Power of God, and the M 7 ifdom of GocL
-M- —s
LONDON: '
Printed for A. and J.Churchill, at the Black Swan, in P aternofter-Bpw. 1699.
THE
PREFACE
Credulity and Scepticifm, are two dangerous Shelves, which it concerns all
Rational Men equally to decline : The fir ft of thefe is the Origine of Super-
flit ion, and main prop of Error j and thefecond is the caufe of Irreligion
and Impiety. To fhun both thefe Extremes, we mufi found our Belief on
a fure bottom, and take care that our Doubts do not exceed the Limits of Prudence.
We mufl always obferve to put a difference betwixt the DoBrines delivered to us from
God, and Humane Infiitutions, and fufpend our Judgment till we clearly under-
ftand the Truth of the Matter.
There are fome, that at this time call in quell ion the truth of the Chrift ian Reli-
gion, that they may appear the only Wits, before they know God's dejign in the Be-
velation, or the true Fundamental DoBrines of it. They weigh the Holy Scripture in
a falfe Balance, not by it felf, but by the jarring Opinions of feveral Chriflians
they converfe with. They carelejly overlook, the great Truths the Gofpel teaches us,
viz. That there is a God, and an Eternal Life, Ratified and Confirmed by the
Death and Refurre&ion of Chrift ; and that we mufi be entirely good Men, if
we ever hope to be partakers of it. But they judge of it by other DoBrines,
grounded upon figurative Exprejfions, which may admit another Senfe not at all re-
pugnant to the Fundamental Articles it teaches in words, whofe meaning is indif-
putable.
If before they fet tbemfelves to doubt of this, they had but acquainted themfelves,
as eafily they might, that Revelation was propofed to no other end, than to give Jiif-
ficient proofs of an eternal Life, and examind the Brength of thefe proofs, they had
difcoverd Jb much Wifdom in the contrivance and atchievement of this defign, that
it would coll them fome time to confider what Party to adhere to, before they had
concluded to difcard it.
We have done cur be ft Endeavours to give juft Ideas of the Death of Chrift, to
prevent many from fo precipitate a Judgment in a bujinefs of Jb great Importance }
and to induce others toforfake their Prejudices.
A z m :
The P R E F A.C u,.
VPe have advanc'd nothing but upon Scripture proof /„ to /hem, That tho' ChriR's
Death be a Scandal to fome, and FoBy to others, yet for all that, it teas the main
Defign of God, or rather hit great Mailer-piece.
The moil confiderable Texts, which mention the Death of Chrifl are here ex-
plained. If any one difpute the meaning we have giiicn to any of them, toe are
ready, with all Meeknefs and Candour,-to give our Re a fens of it. We have hint-
e d at thofe Re a fins in fome places but fightly, becaufe fi exact a difcujfion had car •
ried us too far, had interrupted the Chain of our Difcourfe, and hinderd us of our
aim, which was, in few words, to give the Deifts, who trouble not their heads
with the Difputes amongit us Christians, clear Notions of Christ 's Death.
We are very confident, we have laid down nothing in this whole Traft, but
what anfwers to God s great Defign in the Revelation, and what ingages us in
Piety i by which two marks, one may certainly judge of the Truth of a
Doftrine. If God chiefly defign'd to give us undeniable proofs of another Life,
to make us Good, and Vertuous, to the end we may attain that Happinefs, we muSi
necejjarily own that Chrill's Death being God's great Defign, it ought not to mifs of
thefie Ends; and confequently, the Method we have taken to Explain it, is the belt,
fince it maintains God's great Purpofe, and is a valid Proof of the Christian Re-
ligion, and a powerful Excitement to the Praclice of Vertue.
The Notion we have given of this Death, confidered as a Sacrifice, hath this re-
marktble in it, That tho* it oppofes the commonly received Opinion of many Chri-
fiians, yet it does not at all lejfen the value of Chrifl's Blood: On the contrary,
it vindicates God's Wifdom, in the permitting of it to be fpiB'd, takes away
from Sinners all Security, and removes all the great Abufis, which Mens Avarice
hath introduced into Religion by this means.
We have taken fome pains in Anfwering the ObjeRions of the Deifts, be-
caufe that was the fole Defign of this Treatife. We begun it by giving a
clear Notion of Chrifl's Death ; for this feems mire Natural, in order to the
marring all the iBufions which Men could frame, to fhun the ftrength of the
Proof of Chrifl's Martyrdom.
If the Death of the Mefliah be the EJfeEl of an Infinite Wtfdom, 'tis not
to be denied, that the right underftanding of it, is one of the bejl, of the
more perfeSl and mojl neceffary of all Knowledge; 'tis richly worth a Mans
while, to Employ all his Care to know God, in the fuB Extent of his Per-
feclttms. Since God hath given fo fair a Reprefentation of himfelf, 'tis unrex-
finable to withdraw our Eyes from fi Blejfed a Vifion. If God, through great
Tendernefs and Clemency, hath done more for us than could be expelled of
him, as to manifjl himfelf in fi wonderful a manner, the leaf Gratitude we
can fhew, is to beflow fome few moments on the due Confideration of this great
Defign; for we Jhafl be inexcufable, if [pending fo much time in trivial Im-
ployments, we negle 3 to beflow a few Hours in fuch an Important one,
We know the Crofs of Chrifi deters Men, who only pleafe themfelves with
curious and profound Sciences. 'Tss true indeed, at the fir/1 fight, it prefients
us with a Crucify d Man, dealt with as the worft of Slaves; but let us
draw back the Curtain, and dive into the Reafons of Chrift's Death, and
e r fC E FACE.
we fhaft foon be convinced, that God made it fo furpriftr.g and Jlrange, fg
excite us to a more earnefi fcrutiny of bis Deftgn, that we may the better dijcover
the Greatnefs and JVifdom of it.
Tho the moft fart of Men have imbibed many Prejudices, and for that
reafon oppofed the Truth ; the fimple and natural way, we have taken to treat
of fo high a fubjeB, may, perhaps, contribute to make it known, and render
Men Lovers of it. If all Men would agree to this Truth, That God bath
proposed nothing neceffary to Salvation beyond the Capacity of their Under-
ft an ding, and Revealed himfelf that we might understand him, perhaps they
would Examine Religion themfelves, and not take it upon TruR J and after
their due Examination, they would conceive more %eal for the Truth, and
greater Love for God, when they conftder that he hath Revealed nothing, but
what is moft confonant to Reafon, and alfo moft worthy of the moft perfect
Being.
Thefe are things of which we have offer d fufficient Proofs to the Delfts, who
pretending to folid Reafon, and to be difmgaged from any particular Syftem, We
hope they will Examine the Chriftian Religion, as we have prefented it to their
view, and agree it contains nothing, but what is highly reafonable.
If we have not the Happinefs to perfwade them, yet this will be a great Sa-
tisfattion to us, that we have endeavour d for God's Glory, to make known his
Defign with all the clearnefs andfimplicity we were capable of.
I beg of all Chriftians who have other thoughts of Chriffs Death, they
Would conftder, that the only deftgn of this Treatife, is to advance God s Gloryi
to clear the Truth, and procure the Salvation of all Men j that feeing our
good intention, they may not be fcandalifd at firft, if they meet with fome
Notions difagreeing from their own-, but put on Charity worthy of the Diftci-
pies of Cbrift, and the heft help in the Examination, and fearching out the
Truth, which oftentimes blind %eal, and ungovern'd Pajfton, hinder us from
difcovering.
The
The TATSL E of the CONTENTS.
The FIRST PART.
/"'HAP. I. Of the Caufe of the "Unbelief of the Deift s. Page r
Ghap. II. Qf the Great Defign of God in the Revelation of the Gojpel. 2
Ghap, III. Of the fir ft and great Reafon of the Death of Chrift. 7
Chan. IV. Of the fecond Re a fan of the Death of Chrift. 1 2
Chap. V. An Anftver to an Objection of the Deift againft Chrift's RefurreCiion. Proofs
of this Truth, 14
Chap. VI. Of the third Reafon of the Death of Chrift. 17
Ghap. VII. Of the fourth Rgafon of the Death of Chrift. 20
Chap. VIII, Of the Death of Chrift confider'd as a Sacrifice. 22
Ghap. IX. T hat Chrift's Death is a Defign very worthy of the Wifdom of God : Of
the Advantage Men receive by it: Of the Greatnefs of the Reward Chrift hath ob-
tain d by it, AnObjeSion anfwer'd, 27
The Conclufion of the Fir ft Part. 30
The S E C O N D PART.
HAP. I. An Anfwer to the great ObjeRicn of the Deifts. 31
^ Chap. II. An Objection taken out of the Martyrdom of the Atheifl Vaninij an-
fiver d. 33
Chap. III. An Objection taken from the Martyrs of falfe Religions anfwer'd, 36
Chap. IV. Of the Characters of Divinity in the Death of Chrift : Firft, Of the
Newnefs of this Defign: And Secondly, Of its Prediction. 3 8
Chap. V. Of the Wifdom of God, or Reflections upon the "Undefigningnefs of the
Author of the Gcjpel. 42
Chap. VI. Of the fivift Progrefs of the Gojpel, and continu'd Duration of it, 45
Chap. VII. Some Objections againfi the Duration of the Gojpel anfwer'd. 49
Chap. VIII. More Objections anfwer'd. 5 \
Chap. IX. That the Gofpel in the Greatnefi of its Promifes, and in the Force of its
Proofs, fets forth nothing but what is moft conformable to Reafon, and moft war-
7 'v of the moft perfeCl Being. 54
THE
THE
SCANDAL and
OF THE
FOLLY
CROSS
REMOVED.
CHAP. I.
Of the Caufe of the Unbelief of the Deifts.
IS a very fiirprizing thing, that the Chriflian Religion, which may
very well be call'd God's Mafter-piece, Ihould be to this Day the
Stumbling-Block of the Jews, and the Scorn of other Unbelievers.
When we fee Chrift's Dodtrine flying like Lightening from Eaft to
Weft, deftroying the Heathen Idols, and Converting a great part of the World,
we cannot but admire the extent, and fwiftnefs of its Conquefts, and confefs
this is God's doing. But when we confider what is adted in thefe our Times,
the fmall progrefs of the Gofpel, I will not fay among Infidels, but in Ckriflen-
dom itfelf, 'tis beyond all wonder that its Dodtrine, which carries with it lo
many proofs of its Truth, Ihould be call'd in queftion by fome, and that its
Laws, which are fo Holy, Ihould be openly tranfgrefs'd by others.
'Tis not very difficult to find out the Caufe. of Vice: Let a Man but examine
his own Heart, and he will foon difcover it. But 'tis not fo eafie to know the
fource of . Unbelief j for the finding of it out requires not only Time, Learning,
and Thinking, but a folid Judgment too. Many relying upoti the great lhare
ofWir, they pretend to above others, dif-believe the Golpel to day, the verity
of which perhaps they may be convinc'd of to morrow, if it be let out before
them in all its naked fimplicity : Since their want of Faith proceeds either from
fome contradiction, which they find in a Dodtrine they imagine contain'd in ir,
or from fome falfe Explications of fome fundamental Article, which, as dark
Clouds, keep from them the cleareft light of the Sun of Righteoufnefs.
But
I
• . t —
But what pretence fcever Men may make for their Unbelief, yet God's Pro-
videnceis to be admir'd in this, which may take off many Prejudices iome have
sgainlt Chnftian Religion, 1 hat there is r.o Christian Society, which refufes to
lubfcribe to the Apostles Creed. Cbriftians are divided among themfelves in
molt other things: Their Divines pretending to exprefs matters of Religion bet-
ter than God himfelf, and more clearly than Chrift the Author of it, have not
only afcribed to their Decifions the fame Authority they give to the Scripture,but
are gone lo far as to ule violent means, when perlwafian will not do. Had
Chritiians kept clofe to their firft Creed, we had never heard of thofe Dilputes
and DiviiionS among tbem, which one cannot fee but with an exrream grief.
While they wrangle one with another, Charity, the Eflence of Chriftianity, is
loft ; and God being angry with the boldneis of Men, leaves them to the imagi-
nation of their beans. So they come to forget Chrilt's Dodrine, and hold in
its Head Metis Conceirs ; which are the caule of the Deiits unbelief.
Let the Gofpel be fet forth in its firft fitnplicity, and with the fame purity it
had proceeding from its Author's mouth, and it will foonmake its firft progrefs,
and triumph eafi'y over all the doubts, which men raife againft its Dodrine.
Truth being once reftor'd to Men, Charity, its faithful Companion, fhall rale,
as it did, over their hearts, and fhall adorn the Church with the fame Mark, or
Livety, by which Chrift's Difciples were firft known.
The greaceft part of Men, for all the Prejudices they bring from their Child-
hood, know very well, when they come to the ufe ef Reafon,* both the weak-
nefs, and abfurdities of the Dodrine taught them : Reafon, being confulced,
gets the upper-hand, it often difcerns Falihood, tbo' for want of means it can-
not find out, or difcern Truth.
The moft part of Men of Wit in Italy are Deifls, became knowing no other
Chriftian Religion, but that of their Church, they eafily apprehend the abfur-
dity of it. I could heartily wifh that the falfe profped, in which the Death of
our Saviour was prefented among us, had nor produc'd fo many fuch.
'Tis a moft deplorable thing, to fee the death of the Saviour of the World,
which is one of the greateft proofs of the Chriftian Religion, made by the Deifts
an objedion sgainlt it; and one of the ftrongeft props of the Gofpel, become
one of the caufes of its decay. This great event, in which God's Wifdom and
Goodnefs are to be feen in all their fplendor, when beheld in its true light,
offers nothing to their eyes but Cruelty and Injuftice, becaufe it is fet before
them in a falle light.
When Chrif.ians, in order to give an Account of this Death, bring in the
Neceffjty of God's Juftice being latisfied, the Deilt prefently upbraid them
wish making God tbirfting afrer Blood, and changing his Nature. They tell
them, that tnftead of a moft merciful Being, they make of him an inexorable
•judge, armed with an avenging Juftice, whofe revenge nothing but bloed could
fatisfie. There is no wonder, fry tbey, that having naturally the Notion of a
moft perfed Being, we rejed Revelation, which defcribes him as a tnercile/s
Deity, and confequently bereav'd of the greateft of his Perfedions.
I own, that imn^CfartittSiniaving mif-apprebended the matter, and ftretch-
ed ic beyond its true intent, have given too much occafion to the Deifts obje-
dtion : But they muft own too, that God's altonilhing way of faving Mankind,
brought infenlibly Chriftians to this opinion. They could not fee the Son of
God dying fuch a cruel Death, without believing God's Juftice required abfo-
lutely that latisfa&ion ; and thinking that God, being as good as he is, had ne-
ver proceeded to fuch an extremity, could he have forgiven (ins without the
fpilltng of that molt precious Blood.
Tbefe conliderations fo far prevail'd with them, as to keep them from refle-
dting upon the fad confeqaences, which may be deduced from their opinion.
Tbey did not mind that the D xSfoine of theabfolute necedity of fatisfadtion ties
the hands of .God, hinders him from making ufe of his Right, and robs him of
the glory he receives in ihewing mercy. They miftook his Nature, by making
natural to him Avenging Juftice, which he declares exprefly by the Prophet
* Tfaiah, to be inconfiftent with his Attributes, to be a ftrange work, to him. # jf a _ a g
| I have no pleafure, faith he, in the death of him that dieth. They are gone f Ezek. 18.
fo far as to give him the lie to his face, when they hold that he cannot forgive
fins without fuch fatisfadtion, tho'he exprefly declares the contrary, [j lam
|l Ifa.43.1^.
he that blotteth out thy tranfgreffions for mine own fake. And what is more, tbey
quite fee afide his Wifdom, in the difpenfation of the Gofpel, as the great
Dr. Sherlock hath very well obferved. * If Juftice, fays he, he fo natural «*Tirat. of
God, that nothing could fat it fie him but the death of hit own Son, the Redemption
of the World by Ghrift may difcover his Juftice or his Goodnefs, but not his Wtfdom ; ^ ' ' '
for Wifdom confifts in the choice of the beft and fitted means to attain an end, when
there are more ways than one of doing it. But it requires no great Wifdom to chufe,
when there is but one pojftbie way.
To avoid thefe conlequences, the moft skilful Proteftants, as Epifcopius, Cour-
celleus, and Limborcb, and the Learnedeft of our Doiftors, have rejected that
Opinion, which gives fuch a notion of Juftice as is perfectly new, and which
does fo much wrong to the Wifdom of God. J Ail Mankind, fays Dr. Sherlock.. ilbid.p.31.
have accounted it an AH of Goodnefs (without the leaft fufpicion of Injuftice in it)
to remit Injuries and Offences, without exaHing any punifhment : And that he is
fo far from being Juft, that he is Cruel and Savage, who will remit no Offence,
till he hath fatisfied his Revenge. He puts afterwards bis Adverfary in mind,that
it follows from his Dotftrine, |j That he would not believe God himfelf, tho' he || Ibid.p 33.
(hould make never fo many promtfes of being good and gracious to Sinners, unlefs
he were fure that he had firft fatisfied his Revenge. He goes fo far, as to charge
him with having the fame Notion of God which Men have of the Devil. The
Sum of your DoHrine is, That God is all Love and Patience, when he hath taken
his fiH of Revenge ; as others ufe to fay, That the Devil is very good when he is pleafed.
The moft Judicious Dr. Tillotfon, our late Archbilhop, fays pofitively,
* That God could have pardoned Sin without fatisfaHion made to his Juftice, either* S er m. con-
by the Suffering of the Sinner himfelf, or of a Sacrifice in his ftead. cernirg the
Indeed 'tis hard to conceive that Clemency Ihould be a fault in God, while it Sacr and
makes Men the obje&s of our Love. Clemency , I fay, which is one of God's Qnui" t ,
B greateft
* Be
4 9- je per feci, even as your father which is in heaven is perfect, for he maizes hit Sun to
rife on the evil and on the good, &c. If it be one of the molt noble perfections of
God to do good to impenitent Sinners, how can the exerciie of his Mercy to-
wards a penitent Creature be againit his nature ?
A Diijt will fay to me in this place, Your free Coftfeflipn furnifhes me with a
ftronger reaion to rejecfl Revelation.than that I drew from the common Opinion
of Cbriftiansj for if Chrift's Death were not neceflary to fatisfie God's Juttice,
if God could find out ia his Wifdom another way to fave Mankind, why did he
ex^ofe to Death a Juft Man ? Were it not a great deal better to let all the wicked
perilh, than to make the molt innocent of all Creatures fufferin lo cruel a man-
ner ? Can fuch dealings agree with the Notion you your feIf give of a Good,
Juft, and Wife God ? If God out of his Goodnefs, does good to a Sinner, can
one conceive that he would hurt an innocent Perfon ? If his Juftice makes him
render to every one his due, why does he not punilh the Wicked without med-
dling with the Juft ? And if be could have found out in his Wifdom another way
to fave Mankind, why, without being fore'd to it, did he give up to a molt
painful Death, Innocence, or rather Vertue it felf ? Solve thefe difficulties, and
ftiew roe that Chrift's Death bath nothing in it, but what is moft agreeable with
folid Reafon, and the notion we have of the moli perfeift Being, if you will have
me to be a Chriftian.
Before we anfwer diredf ly this Objection, which is one of the great obftacles
which deters Men from the Chriftian Religion, the Crofs being a Stumbling-
Block to fome, and Foolilhnefs to others; 'tis very neceflary to inquire narrow-
ly into this matter, and lhow that Chrift's Death, tho' furprizing at the firft
fight, is managed for all that by an admirable Providence, which ought to con-
vince all confidering Men, that God alone, out of love, could be the Author of
fuch a defign, and that none elfe but he could compafs it with fo much Wifdom,
CHAP. II.
Of the great defign of God in the Revelation of the Gofpel,
"IT will be eafie to convince Men of the great Truth fet down in theend of the
■* foregoing Chapter, if they would be at the pains to inquire into the great
Reafons of God in Chrift's Death, by following only the notions which the Scrip-
turegives us of it. To fliow the ftrength of thefe Reafons, I fliall explain in
few words God's defign in the Gofpel-difpenfation.
Man having made himfelf liable to Death through his finful Difobedience, God
moved with the fight of his mifery, form'd a defign very worthy of his Good-
nefs. He refolved to fet before them another Life, which would be not only
free from tbemiferies of tois World, butfurnilhed befides with every thing that
might render an Intelligent and Rational Being happy, and would be obtain'd
upon fuch eafie terms as might reftore the knowledge of God among Men, and
make Piety flourilh upon Earth again.
There
There is no body but he muft agree with us, that this Defign hath nothing
in it, but what is moft great, and worthy of the moft perfeCt Being. Noting
clarties here with any of bis Perfections, but all things give us the higbeft thoughts
one can have of God. His Goodnels is to be feen here in the Supreme degree,as
well as the greatnefsof his Power iD the Promife of a RefurreCtion, by which he
defigns to make all Men happy : His VVifdom and his Holinefs fhine forth too
in rhe glorious means he ufes,botb tocompafs his defign, and to reform Mankind.
God having firft form'd this great Defign in himfeif, the next thing to be
done, was to make it known in luch a manner, as fliould convince any rational
Man that this great Promife proceeded from him. Soon after the Fail, he Pro-
mifes a Redeemer, who fliould come to reveal to all Men that glorious Immorta-
lity. After his promife, be ftaysabove four tboufand Years before the fulfilling
of it, that Men, after fuch a long expectation, fliould look for fometbing extra-
ordinary and great, and underhand that God was to fliow forth in Chriif, what-
ever his Love and Wifdom could (uggeft to him for the good of his Creatures.
But for fear the Promife of a Redeemer fliould be forgotten in fo long a time,
ar/d that the MeJJiab fliould not be known at his coming, God took a fpecialcare
to prevent it, by often renewing his Promife, and cbufing a People which he fe-
parated for a while from all the reft of the World, to the intent that Chrift might
be born among them. He made Abraham go from Chaldea to Canaan, and gave
him a Son miraculoufly with this firm Promife, That from bis Pofteriry fliould
come the Saviour of the World. Out of the Sons oiIfaac,he chofe Jacob agzinft.
Efau his elder Brother's pretenfions, that this diftinCtion fliould make him to re-
tain a more lively hope of that Redeemer. Out of the Sons of Jacob he chofe
Judah. Out of the Sons of Judah he fers up David's Family upon the Throne,
that the MeJJiab, coming from the Royal Blood, fliould be the more eafily known
by reafon of the great care that would be taken to preferve the Genealogy of the
Royal Family. Hence it is that God fuffer'd, but for a little while, the Tribe
of Judah's Captivity, while he lefc the ten others in their difperfion. But what is
more, God, by Daniel, declares exprefly, the time of his coming ; by Micab, the
place of bis Birth; and by the other Prophets, all the Marks or Characters which
were to be in the MeJJiab, that all being found in Jefus, fliould be a moreftrong
proof of bis Million. .
The time allotted by God's Oracles being expired, the MeJJiab was born at
Bethlehem, the place foretold, of the Family of David, of a Virgin; that the no-
velty of this Birth might fliow, that he, who was born in fuch an extraordinary
manner, whom God himfelf had generated in thechafte Womb of a Maid, was
that Son of God,that promifed Redeemer, which was in the Father's bofom, as fpeaks
St. John ; that is perfeClIy inftruCied in God's mind, acquainted with bis moft fe-
cret thoughts, and reveal'd to Mankind the great defign of God to make them
happy, and the way how to obtain that happinefs.
Oar Saviour doth not confine his Promifes within the narrow limits of this
World ; this Life is too fhort to make us happy ; but he makes us hope for all
in Heaven, in which place the fear of lofing our happinefs fliall not difturb us in
the enjoyment of it. He tells us, That God hath appointed a Day to raife al!
„ B 2 Men,
Men, and make them appear before his Judgment-Seat; upon which the Son
Ihould fit himfelf, to make every one give an Account of his Works, all the
Angels of God being round about him : And that after this Account, he fliall Sen-
tence them all, giving to fouie an immortal and glorious Life, and condemning
others to an eternal and lhameful Death. He propounds to them all, the ways
how to avoid this Death, and enjoy that Life, upon very eafie Terms; provi-
ded they will believe, that he came from God to make known that Great De-
fign, and do what be commands; that is, be holy, juft, and charitable.
This is the great Aim of Revelation,and the great Contents of Cbrift's Com-
million; God's Glory, and all Man's Incerelt lying here at ftake, God hath
done whatever could be thought of, to convince Mankind of the Truih revealed
by Cbrift.
Let any one make as narrow enquiry as poffible, to find out fome other way
to certifie Pofterity of the Truth of fome remarkable Event, we challenge all
the Wit of Men, to propofe other Means more likely to give us ftrcnger proofs,
and greater Certainty, than the Proofs contained in the Gofpel.
Our Saviour's Revelation was of too great moment to be believ'd upon his
31. own Word 5 he knew himfelf the Inefficiency of his own Teftimony alone, * If
I bear Witnefs of my felf, my H 7 itnefi ts not true. This is the Reafon, why he tells
th ejeti's, who did refufe to believe in him, that befides ihe Teftimony of John
the Baptift, and his own, which by the Law of Mfes were fufficient to teftifie
•f Ib.v. 35. a thing, he had yet a greater Proof of his Million : f For the Works which the
Father hath given me to finijh, the fame Worlds that I do, bear Witnefs of me, that
the Father hath fent me. The great Sanhedrin , notwithstanding their Malice,
\\Joh. 11. knew well all the ftrength of this Proof: |j This Man, fay they, doeth many Mi-
47, 4»- racles; if we let him thus alone, all Men will believe in him. Can one fee the
Lame walk, the Dumb fpeak, the Blind recover their light, and the Dead them-
felves raifed, without being convinced that the Worker of fuch Miracles comes
from God ?
Man feels his own Weaknefs, and knows how far his Power can reach ; the
fight of a Miracle furprifes him, and makes him look for the Author of it elfe-
where than upon Earth; he goes dire&Iy to Gnd, and deduces this wife Con-
clufion, That he that works the Miracle comes from him : For there is no like-
libood, God woft'd fet his Seal to the Authoriling of a Cheat, and giving Credit
to an Impofture.
How ftrong foever tbefeProofs are,God did fomething more to convince Man-
kind: Miracles, no doubt, are very powerful to confirm the Truth God is plea-
fed to reveal; but bow great foever they be, they are not out of the reach of
Mens Malice ; Pofterity may doubt of them, and the Eye-witnelfes themfelvej.
may fay, they were the Works of fome Magician. If the Jewi were fo wicked
as to fay, That Jefus call out Devils by Beelzebub, no queftion but their fame
malicious Spirit did fuggeft to them other Pretences, to decline the ftrength of his
other Miracles.
Cod having forefeen the ill ufe they would make of this Proof, gave them
another, which was out of the reach of their Malice: He forgets, as it were,
a little
a little while, that he is a Father, and lets his Son know, that he ought to die,
hat his Death confirming the Truth of his Dodtrine, Ihould be an undifputable
Warrant of his Sincerity.
CHAP. III.
Of the Fir SI and Great Reafon of the Death of C H I{I ST.
OD knowing the Hearts of all Men, and what would be the more proper
' to take with rhem, could find no better way to convince them of the Ve-
r ity of tbeGofpel, than by his own Son's Death. When it cofts a Man his Life,
to witnefs to the Tru;h of lomething that hath been done, the World will be apt
to tbink, that that Man is very certain of what he lays down his Life for; other-
wife they would imagine, that it would be the higheft pitch of Madnefs for him,
to lofe his Life in witneffing to a thing he hath not feen, and had known to be
falfe : God therefore gives our Saviour fuch Affurance, as if he bad taken him
up into Heaven, to make him , an Eye-witnefs of the Place of Joy and
Happinefs, he prepares for the faithful Believers, as Chrift tells us bimfelf: * No * Jobx. tj.
Man, faith he, hath afcended up to Heaven, but he that came down from Heaven:
even the Son of Man which was m Heaven. He works Miracles to confirm this
Truth, and at laft he Iheds his own Blood to feal the Sincerity of his Teftimony.
This is the firft and great Reafon of his Death ; this Proof being the greateft
which Chrift could give, of the Truth of his Million, it occurs in many places in
theGofpel. i. Chrift infills upon it in his Difcourfes. 1. When the Jews ask
him Signs for Proofs of his Million, he refers them only to this. 3. Before his
Judge be brings no other Reafon of his Death, but this. And Laftly, He infti-
tutes Sacrameutsto preferve both the Memory, and the Defign of it.
1. This great End of his Death, was tfce firft thing he taught tothofethat
came to him : f As Mofes , fays he, to Nicodemus, lifted up the Serpent in the j j oh , (
IVildernef, even fo muk the Son of Man be lifted up J that whofoever believeth in 1 " '
him, fhotild not perifh, but have eternal life. That is, as the Brafen Serpent,
which Mofes lifted up in the Wildernefs, was an evident Proof of his Million,
call'd in queftion, by healing tbofe, which being ftung with mortal Wounds,
call: their Eyes upon it, by this Law-giver's Order. So the Son of Man cruci-
fied, lhall heal Men of the old Serpent's Stings, by making them believe in
him. He muft be lifted up, fays be, that Men confidering that he would not
fuffer fuch a bitter Death for a Falfhood, they Ihould believe in him, and re-
ceive the Terms propos'd to avoid Death, and enjoy that Immortality, he gave
us an AlTurance of at the Coft of his own Blood.
This is the Reafon why he adds in the next Verfes, || That God fo loved the ,, 7 ,
World, that he gave his only begotten Son, or expofed him to Death, as the Greek. Is "" y ' '
imports, that whofoever believeth in him, fhould not perifh, but have everlajling
Life. God to the Miracles he wrought to confirm Cbrift's Dodtrine, added
fometbirg more; he would have Jefus himfelf to give us a Proof of bis own :
Therefore he gives him, and expofes him to Death, to make us believe hisTe-
ftrmony;
ftimony. If tfeia be God's Intenrfon, as our Saviour repeats it here once more,
his Death muft needs be a Martyrdom, or Witneffing to the Truth, and confe-
quently ordered by God to make Chrift give himfelf a Proof of bis Sinceriry,
which Ihould throughly convince the World of it.
Tho' this Defign be never fo amazing, Chrift lets us know for all that, that
*foh on the right apprehenfion of it, depended Mens Salvation : * Verily, verily, I
fay unto you, except ye eat the Flefh of the Son of Man, and driak.hu Blood, ye have
no Life in you. That is. if ye do not look upon my Death, upon the fheddiog
of my Blood, as upon a Teftimony which I bear to the Truth, you cannot have
Faith, the Spring of Life.
Our Saviour's main Defign in ail his Difcourfes, was to prove his heavenly
Calling, or that he was truly fent by God ; he fets down at the 33d, 35th, and
38th Verfes of this fame Chapter, what he does intend to prove : 1 am the Bread
which cometh down from Heaven. To prove this Alferrion, he brings in bis Death,
f lb. v. yi. and refers the Jews to it: f T/;e Bread that I will give k my Flefk, which I will give
for the Life of the World: That is, my Death will be the Proof of my Dotftrine,
[j lb. v. 55. which will make Mankind believe and procure their Salvation : j) For my Flefh
K Meat indeed, and my Blood is Drink, indeed : That is, my Body crucify'd, and
my Blood fed, are (olid Proofs of my heavenly Million. Therefore he adds,
* lb. v. $6. * He that eateth my Flefh, and drinketh my Blood, dweSeth in me, and I in him,
i. e. He that meditates on the End of my Death, and rightly apprehends ir, is
fo far convinced of theTruth of my Docftrine, that nothing can feparate him from
me, and bereave him of my Protniles. The effed: which Cbrift's Death ought
to produce upon Men, being of the greateft importance for their Salvation, makes
him toinfift lb much upon it ; be exhorts earneftly here all the World ro confi-
der the true Reafon of it, that having apprehended it, they might be indue'd to
believe in him, and fo procure themfelves that Life, which depends on his Belief.
Secondly , Chrift's Anfwer to the Jews , who required of him a Sign to prove his
f 736.8.25, Million, (hews evidently, that his Death is a great Proof of it. | Who art thou?
&i2. f*y the Jews to him. The fame, fays Jefus, that I faid unto you from the begin-
ning. When ye have lift up the Son of Man, thenfhallye know that I am he. That
is, the promifed Mejjias, and that I do nothing of myfeif. If his Death were not
a Proof of his Million, this Anfwer to the Jews, who defitei one, would prove
nothing, and be nothing to the purpofe, which would be unworthy of the Wif-
dom of our great Redeemer.
This Proof is the fame he gives to the Greeks , who defired to fee him. to be
I! i h. n. Witnefles to feme of his Miracles: \\ Verily. verily, 1 fay unto you, except a Corn
14. of Wheat fall into the Ground, and die, it abidetb alone : But if it die, it bring-
eth forth much Fruit. He Ihews them, that he muft die, to perfwade Men of the
Truth of his Gofpel ; and that tbofe who had a mind to be his Difciples, were
to die too, ro confirm the fame Truth :If any Man ferve me,let him follow we,fays
be, at the 26th Verfe. Let him take up his Crofs as well as I j And where 1 am,
there fhall alfo my Servant be.
He fays clearly to the Jews, who refufed to believe in him, that he would give
Il> v. 32. fuch a convincing Proof of bis Sincerity by his Death, as that all Men wculd be-
lieve him: If I be lifted up from the Earth , I will draw all Men unto me. This
This is iHe !it5!c®'fl^ I[ 't>e tells them at the loth Chapter of this fameGofpei,
that they might certainly know birn by this Proof, and diftinguiihhim from falfe
Shepherds. The good Shepherd giveth his Life for the Sheep. This is the Mark Chap. 10.
by which I may be eah'Iy known ; by this I will (hew the vaft difference which v - 1 '•
is between me and the Hirelings, the falfe Chrilts, who flee at the fight of the
Storm, and leave their Followers to Ihift for themfelves j knowing how falfe
their Doiftrine is,they dare' not maintain it at the Peril of their Lives .AH that ever Ver. 8.
came before me are Thieves and Robbers, If they gather Crouds of People after
them, 'tis only to ferve their own Ends. The Hireling carctb not for the Sheep. Ver. 13.
Their Followers Salvation is the lea ft of their Care ; their Flight, by which they
leave them expofed to the Wolf's Mercy, fhews it evidently. As for me, 'tis
not fo, I am the good Shepherd, I lay down my Life for the Sheep. This is the Ver. it, ij*.
Reafon why the Sheep hear me, and avoid becoming the Wolf's Prey : For con-
fidering my Death as a great Proof of my Sincerity, they ftick faft to me, and
wichltand all the Afliuks of the Enemies of my Gofpel. Hence 'tis, that the
Author of the Epiffle to the Hebrews calls him, The great Shepherd of the Sheep, Chap.13.ao
through the Blood of the everlajlmg Covenant. Becaufe the confirming of the Co-
venant by his Death, makes evidently appear, that 'tis he, who gives the true
Food to our Souls.
Thirdly , Another thing, which clearly demonftrates, that our Saviour's Death
is a Martyrdom for the Truth, is the bold Confeffion he witnefled before bis
Judge; The Jews accufed him of being an Impoftor, like thofe falfe Chrifts (
mentioned by Gamaliel , at the 5 th Chapter of the APIs, He deceivetb, he flirreth Yuker-%
up the People, fay they,in order to make them fhake off" Gcefar'i Yoke. This is the f 1 '
chief Accufation they charge him with before Pilate ; Chrift zealous for the
Truth of the Gofpel, to which this black Slander gave a mortal Wound, deli-
vers himfelf up into their Hands, appears before the high Council, before Pilate
himfelf to confound their falfe Acculations: He knew it would coft him his Life,
but yet Truth was dearer to him.
When the High-Prieft adjures him by the living God, to tell them, Whether
he be the Cbrift, the Son of God ? He does not deny it, but maintains it, tho be
certainly forefaw, that his Confeffion would pafs for a Blafphemy, and would
be brought againft him as a Capital Crime.
When Pilate, his Judge, fays to him, * Art thou the Kjngof the Jews ? he an- * l3-
fwers him, My Kingdom is not of this World. Thou fay eft that I am a King : To 5 ' ^ 7 "
this end was I lorn, and for this caufe came 1 into the World, that I fhould bear Wit-
nefs unto the Truth. This Anfwer deferves all our admiration : Firft Cbrift de-
ftroys the Jews falfe Accufation, who bad brought him to Pilate, as a Man who
pretended to make himfelf a King againft Cafar s Right, my Kingdom being not
of this World, and of quite another Nature than that of Ctefars, being all fpiri-
tual and heavenly ; I have nothing to do with thy Mafter, who is an earthly
King. Secondly, Our Saviour anfwers an Objetftion, which Pilate might raife
out of his words : If thy Kingdom be heavenly, might Pilate have faid to him,
if thou comeft from God, why does he fuffer that thou lliouldeft be delivered un-
tome? Chrift forefeeing this natural Objetftion, lets his Judge know, That the
Seal-
Sealing the Truth of his Docftrine with his own Blood, was the Great' find of his
Coming: .1 come to bear Wttnefs to the Truth. Which is as much as to fay, Do
not wonder if tbou ieeft me under thy Power, ready to be crucify'd j I come to
be a Martyr for the "Iruth : Were this not the great Reafon of my coming, I
Ihould not have been expos d to the Rigor of thy Doom : The Condition where-
in thou doft fee me, is far from making thee believe I am an Impoftor ; but ra-
ther ought to convince thee, if thou wilt but examine the thing impartially, that
the Death to which I expofe my felf, is an unconteftable Proof ©f the Truth of
my Do&rine. Every one that it of the Truth, or who loves the Truth, fays he to
him, hearetb my Voice j or ought to be convinc'd, that the Confellion which I
wirnefs at the Colt of my Life, is a tiue and a lincere one.
Chrift, confidering he was come to bear Witnek to the moft important of all
Truths, is not terrify'd at the Prefenceof his Judge, neither at the Outcries of a
tumultuous Rabble, nor at the fight of a molt cruel Death ; be ftands firm as a
Rock, againit which the raging Waves break themfelves: Which great piece
i Tim .6 .\i ,oi Courage, is called by St. Paul, fpeaking to Timothy, A good Ccnfeffion. I
J 4- gi V e thee charge before God, who quickeneth all things, and before Chrift Jefus, who
before Pontius Pilate witnejfed a goodConfejfion, that thou keep this Commandment
without Jpot. That is, that thou Ihouldelt lay hold on the Promife of an Eternal
Life, as he exprelfed bimfelf in the foregoing Verfe.
Chrift died then to teftifie to all Men, that there was another Life after this.
This is the reafon, why, in the Revelation, he is called, The Martyr, by way of
Ejsv. i. j-,& excellency, or the true and faithful Wttnefs: True, becaufe he died to maintain
3- J 4- that great Truth 5 Faithful, becaufe he bath fully executed Gcd's Order; there-
fore he cries our, in giving up the Ghoft, It isfinifhed. I have done what thou
didft require of me, I have given to Men that Proof thou wouldft have me to
give them, I have finifhed the Worf which tbou gave ft me to do ; now thou muft
do the reft, Glorifie thou me, O Father, with thine own felf, with the Glory which
I had with thee before the World was. That is, finilh, O God, this Great Work,
and raife me to that Greatnefs tbou haft refolved to give me from all Eternity.
Fourthly, This Martyrdom is fuch a great, and fucb a furprizing Event, that
Chrift defigned to keep for ever in his Church the remembrance of it; and that
by inftituting fome external Signs, which ftriking the Senfes, fhould awake the
Ideas of his Death in Chriftians, and keep up in their Minds the great Aim of ir.
This is the reafon why he hath left two Ceremonies, which are a lively Image
both of his Death, and the Defign of ir.
In the firft, which is Baptifm, Chriftians were dipt into the Water, to make
them mindful of Jelus dead and buried ; the coming out of the Water, fers forth
plainly before them his Refurre&ion. By the folemn Vow they made, they
fhewed they were convinced of thefe great Truths, Knew ye not, fays St. Paul
Km. 6. 3. to ^ j^ omarlSj (hat ft mar y of us as were baptifed into Jefus Chrift, Were baptifed
into his Death : Which being look'd upon as a Proof of his Gofpel, bath brought
us to this holy Ceremony of Baptifm.
Baptifm was then ordained, in order to make Chriftians remember that Ba-
Mat.o. 0.23. ptifm of Blood, wherein Chrift was dipt. Ye Jhall be baptised, fays he to his
Difci-
Difciples, with the Baptifm that lam baptised with : When a Man was received
into the Cbriltian Chutcb, they made him to profefs in his Baptifm, the Funda-
mentalTruths ot theGofpelrSo the Blood ofChrilt which flowed from bis Veins,
and covered his Body, was a Baptilm, by which he witnelfed this important
Truth, that he was the Melliah, Te (had be baptised with the fame Baptifm :
You fhalldie, he means, to maintain the fameTruth, for which I am a going to
fuffer.
As to the Death of his Difciples, it is calPd here a Baptifm, not only for the
fame Reafon as that of their Matter ; but alfo, bccaufe by it, they did confefs
in a raoft folemn manner that great Truth, which the PrOlelytes ufed to profefs
in their Baptifm, vi%. That Jefus was the Chi it, that he died to maintain it, and
rofe again to confirm it.
The Eucharitt, which Cbrift inftituted the Night he was betrayed, fets very
well before us, both his Death, and the Defign of it: This is my Body which is
given for you this do in remembrance of me : This Cup is the New Covenant in my lu ^ e lg
Blood. We learn by this Inttituiion thefe two important Truths: i. That Cbrift
Ihed his Blood to confirm the New Covenant, or ihe Truth of the Promile of
the Remiffion of Sins, and of an Eternal Life, idly, That this Memorial ought
to be kept for ever in the Church. This do ye, in remembrance of me : For as of- 1 Cor 1 '•
ten as ye eat this Bread, and drink this Cup, ye do (hew the Lord's Death till he come. 2y ' 2 '''
To give us the laft and ftrongeft Proof of the Truth of tbeGofpel, by fliewing in
that Great Day, the fulfilling of the Promifes he died for.
This is the Reafon, why he is called, the Surety of a better Covenant ; not our Hebr. 7.11.
Surety towards God, as 'tis commonly explained j but God's Surety towards
Men : Becaufe he dies by his Order, to maintain, that there lhall be certainly
a Remiflion of Sins, and an everlafting Life, which is the promifed Reward to
all faithful and good Cbriftians.
Our Saviour, from amongft all his Acftions, fingles out but bis Death, to keep
a Memorial ofitj becaufe his Miracles, his Refurredtion and Afcenfion, are the
Works of God,which at the firft fight (hew all the force of their proof, whereas
his Death is his own Work. It was a molt violent Agony he fuffered for us,
out of an excefs of Love and Charity ; it is the great Seal of his Drxftrine, and
the ftrongeft Proof which he could give of ir, whofe Defign and Excellency we
can know only, by frequent and deep Meditations.
St. Paul was fo ravilhed in himfelf, and |h taken with the ftrength of this
Proof, that he did believe, that the bare Refation of this Death, without the
help of worldly Wifdom, was fufficientto convince Men of the Truth of the
Gofpel : The Jews, fays he, require a Sign, and the Greeks feek after Mfdnm ; r Cgf
but we preach Chrift crucified, unto the Jews a flumbling-block and unto the Greeks -^3-
foolifhnefs. That is, tho his Death be the Scandal of the Jews , who look'd for
a triumphing "Mejfiah, yet 'tis the greateft Proof which a Man coulc give for the
Truth of his Dodtrine, and which lhews an excellent Wifdom in its Contrivance,
tho the Greeks not knowing the Defign of it, think it to be Folly : But unto them :bid. 24. .
which are called, who do ferioufly confider the great Reafons of this Death, they
know very well, 'tis a moft wife, and moft powerful Motive for the Conver-
C lion
fionof the World. Therefore he concludes at the 15th Verfe, ThatChrift's
Crofs, tho look'd upon as Foolilhnefs, is a way fo well contrived for Mens Sal-
vation, that all their Wifdom was not able to attain to any thing like it j and
that this Death, which appears to the Jews to be a weak Means, when they
confider the Glory and Pomp of the delivering their Law, is a ltronger Proof to
perfuade Mankind of the Truth of the Golpel,than any thing they could think of.
Hence it is, that St. Paul makes it among the Corinthians , the fole Objecft of
1 Cor. 1.2. his Knowledge: For I determined not to know any thing among you, fave Jefus
Ibid. 1. Chrift, and him crucified : Which Knowledge he calls, The Teftimony of God:
Becaule Chrift's Martyrdom, or Teftimony, was God's own contrivance. The
fame Apoftle fets before Judaifing Chriftians, how great wrong they did to
Chrift's Blood, by urging Juftification by another Covenant, than that which
was confirmed by the (bedding of ir. Is it poffible, would he fay to them, that
Gal. 3. 15. Christ being made a Curfe, to redeem you from the Curfe of the Law, you would
Colojf. 2,. 14. f u bmit ftill to thofe Ordinances which were againft you, after Chrift took them
Gal. 2. ii. out of the way, and nailed them to the Crofs? If Righteoufnefs cometh by the Law,
then Chrift is dead in vain. That is, if Circumcifion, and the Law of Mofes,
be ftill the way, which we muft follow to pleafe God, Chrift's Death would
have been needlefs to confirm a new Covenant: Can you fo far wrong God's
Wifdom, as to believe, that he hath expofed his Son to Death without any De-
fign ? If then Chrift be dead, both to confirm the Gofpel, and take away the
Law, why do ye make his Death needlefs, by building up again what it hath
deftroyed, and by urging another way of pleafing God, than that offered by
Chrift ?
By what hath been faid hitherto, every one may be convinced, that Chrift's
Death is a Martyrdom, or an Illuftrious Teftimony which he bore unto the
Truth, a ftrong Proof of his Sincerity, and the great and main Reafon of God's
Wifdom, in giving up Chrift to Death.
CHAP. IV.
Of the Second Reafon of the Death of C H I ST.
H E Gofpel-Difpenfation, is a Concatenation of Proofs, which God hath
given us of another Life; Chrift works Miracles, dies at laft to maintain
it, and God raifes him again to k#ofirm it.
The Second Reafon of Chrift's Death, which is as great as the firft, is, That
God fo ordered ir, that he might raife him again, to (hew in his own Perfon the
Truth of the Refurretftion he had revealed, and by railing him again, to give ?
ftronger Proof, which fhould convince the World.
Chrift gives, for his own part, the ftrongeft Proof of his Sincerity, which can
be given by a Man ; God to this adds another, which fet3 that of his Son out of
the reach of the Malice of Men: He raifes him again, to make it evidently ap-
pear, thai Chrift had not taken upon himfelf to preach another Life, without bis
Order, by giying in his own Perfon an undeniable Proof of the Truth of bis
Preaching, he confirms in a moft Authentick manner his Teftimony. Is
Is there any thing more convincing to perfwade Mankind of that great Truth,
than to afford them a great Example of it ? Ciirilt reveals to us another Life ;
he tells us, that after the Separation of the Soul from the Body, tho this returns
to Duft, God lhall one Day joyn together again thofe two' Subftances, that he
might recompenfe the Juft with an immortal Happinefs, and punifh the Wicked
with eternal Death. He dies in the fight of a whole Nation for this Dodtrine ;
and for fear that his Death (hould be called in queftion, becaufe he gave up the
Ghoft fooner than thofe who were crucified with him, God makes it unqueftio-
nable, by fuffering a Soldier to pierce his Side with a Spear, which reached to
the Region of his Heart, from whence Water and Blood ilTued forth ; which are
two of the three Witneffes fpoken of by St. John, which plainly teftifie the Ve- i £/>.g.
rity or Certainty of bis Death.
Cbrift's Death then evinces plainly the Truth of his Dodtrine, his Blood is a
true Wirnefs of it: But God in railing of him, fhews in his very Perfon the Truth
he preached, bis Refurredtion is an adtual Inftance of the very thing which he
had a mind to prove.
God does not make us a bare Revelation of another Life, he does not require
our Alfent upon the bare Word of his Meffenger : But further, be fets before us
convincing Examples of it, by railing him w ho firft brought to light by the Go-
fpel an immortal Life: Which fhews evidently, that there is nothing more cer-
tain, than that Promife which bath for its fulfilling fuch great Warrants, as the
Death and Refurredtion of Chriit.
To tbefe two great and convincing Proofs, Chrift: refers the Jews, who re-
quired of him a Miracle to prove his Million: Deftroy this Temple, and in three j 0 hn z. 19.
Days I will raife it up. That is, I will maintain my Dodtrine at the Coft of my
Life ; which being laid down, I will take it again, according to the Command- John 10.18.
ment 1 have receiv'd of my Father.
The Apoftles knew well the fall ftrength of thefe Proofs, fince Sr. John ob-
ferves exprefly, That when J efts was rifen from the dead, his Difciples remembred John 2. 22.
that he had faid this unto them ; and they believed the Scripture, and the Word
which J efts had faid. He gives them the fame Proofs at the 20th Chapter of
St. Mat. v. 18, 19. and lets them know, that his Death and Refurredtion were
the Great Defign of God in the Gofpel, and the powerful Means of the propa-
gation of ir.
Hence it is, that St. Paul ends the Difpute be had with the Jews, for the Chri-
ftian Religion with this Reafon : Who it he that condemnetb ? It is Chriit that died, Korn. 8. 34..
yea rather, that is rifen again, who is even at the right Hand of God, who alfo ma-
keth Interceffon for us: That is, who is he that Ihali condemn us as Seducers,
and Apoftates ? When we preach that Chrift's Gofpel muft be preferred to Mo-
fes's Law : It is Chriit who died, to feal with his own Blood the Chriftian Reli-
gion ; and what is more, he is rifen again : God fet his own Seal to it, he made
him fit at his Right Hand, and inverted him with a Supreme Power, tillhefhall
have put all bis Enemies under his Feet, and fulfilled the Promifes made to the
Faithful.
Can the Gofpel after fuch great Proofs be called in queftion ? Chrift Uth fet
C % his
his Seal co it, bis very Life, and his own Blood : God bath fet bis too, vi%, his
Almighty Power. By raifing Chritt out of the Grave, be confirms tn-Dodtrine,
and witb him raifes and enlivens the Hopes of true Believers, and engages them
Pom. 8, 38, f° r ever to the Cbriftian Religion : I am perfwaded , fays St. Paul, that neither
39. ' ' Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things prefent,
nor Things to come, nor Height, nor Depth, nor any other Creature, Jhall be able to
feparate us from the Love of God, which is in Chrift Jefus our Lord. He makes
here a moft folemn Proteftation, that nothing (hall be able co work upon him fo
far as to make him forfake the Gofpel, wherein God's Love is to be feen in
Chrift's Death and Refurre&ion, which are fuch evident Proofs, as ought to con-
vince the Jews, that the Chrifiian Religion is the only way to Salvation.
Indeed thefe two great Proofs are fo evidently the Foundation of the Gofpel,
that the Chriftian 's Happinefs, as fays St. Paul, depends upon the true belief of
iTheJf.4.14. them : F or if we believe that Jefus died, and rofe again, even fo them alfo which
fleep in Jefus, will God bring with him. That is, thofe who died fully perfwaded
of the Truth confirmed by thefe two Proofs.
Chrift's Refurre&ion being defigned for the great Foundation of the Chriftian
Religion, or for the greateft Proof which God could give of the certainty of ano-
tber Life, his Wifdom appears in its full extent in his Death. God's Providence
muft here be vindicated from all the Afperfions of the Deifts, fince Chrift's Suf-
ferings were only contrived to raife him to the higheft Greatnefs, and to ground
the Gofpel upon fuch a ftrong Proof, that neither all the Wit and Malice of Men,
nor the very Gates of Hell could ever prevail againft it.
CHAP. V.
An Anfwer to an Objeclion of the Deijls, againft Chrift's ftefurreftion. Proofs of
this Truth.
•"THE Confequence drawn from the Refurre&ion to eftablilh the Truth of the
Gofpel, cannot reafonably be difputed : The Deifts to avoid the ftrength
of it, flatly deny it. They agree thus far with us, That Chrift was put to Death
by the Jews, who to this very Day leave nothing unattempted to vindicate their
Anceftor's bloody Aft: But we differ about his Refurre&ion. The Deifts up-
on the Jews word, who take it to be a meer Impofture, call the Truth of it in
queftion.
If Chrift, fay the Deifts, be raifed up, why did he not appear to thofe who
had crucified him ? The very fight of him bad fo wrought upon them, that
they would have believ'd in him, and drawn all the Nation after them. Why
does he appear only to his Difciples, Perfons altogether at his Command, whofe
Teftimony might eafily be fufpe&ed ? The open Confeffion drawn out of the
Mouth of his greateft Enemies, had, no doubt, perfwaded the World a great
deal better.
To fliew how weak this way of Arguing is, we muft confider the Proofs
which the Gofpel offers us of Chrift's Refurre&ion: The Marks of their Sincerity
cannot
C is )
cannot be contefted without a wilful obftinacy, and introducing Pyrrhonifm,
which would quite take away the aflent we give to all events in the World.
We challenge the Deijls to give as ftrong proofs for the truth of an event that
bappen'd long fince, as we are able to do for the truth of Chrijl's Refurredhon
out of the Gofpel.
Firjl, 'Tisa Fad certified by the Eye-wknefles, who,during the fpace of forty
days, had feen Chrift many times, did talk, and eat with him, and received
fuch poofs as convinced them of his Refurre&ion. At firft they think him to be
aGhoft, afterwards God makes Thomas unbelief ferve to the ftrengtbning of
the others Faith, by means of the proof which our Saviour did give him.
Secondly , 'Tis not upon the Word of one or two Witnefles that God founded
this Truth 5 'tis upon the Teftimony of above five hundred Perfons, who had
feen Chrift rifen. They agree all, without varying, to teftifie the fame thing,
and expofe themfelves to the rage of their Nation, to Mifery, and to Death it
felf; were they not Witnefles of the Fatft, is it likely they would have under-
gone all the Troubles and Miferies they underwent, to maintain Chrijl's Re-
furredtion ?
Thirdly, God makes ufe of the Jews precaution, who would flop the Cheat,
as they (ay, to convince them in fuch a manner of the Truth of Chrijl's Refur-
redtion, that there was no room left for doubt. This great piece of God's
Wifdom, vindicates his Providence, in not fuffering our Saviour to appear to
tb tjews, and takes off the whole ftrength of the Deijls objection.
The chief Prieils and Pharifees came together with much noife to Pilate, faying, j^ Mt ,,
Sir, We remember that that Deceiver faid, while he was yet alive, after three days 63,64.,65,
I will rife again. Command therefore that the Sepulchre be made fure until the third 66*
day, left his Difciples come by night and Jleal him away, and fay unto the people, he
is rifen from the dead ; fo the lajl errorfhaH be worfe than the JirJl. Pilate grants
their requeft, Ye have a watch, fays he, go your way, make it as fure as you can ;
fo they went, and made the Sepulchre fure, by fetting a ftrong watch about it.
After all thefe precautions, the Angel comes, at whole fight all the Soldiers
did fliake, and turned pale as dead Men ; he rouls the Stone away, and Jefus
comesout of the Sepulchre. The Keepers being all afraid, and convinced with
their own eyes of the Truth of Chrift's Refurredlion, came to the Chief Priefts
and Elders, and [hewed them all the things that were done. Upon their Depofi- 11
tion, they aflembled the Council: They could not doubt of Chrift's Refurredlion,
fince it was attefted by Perfons wholly devoted to them, and who had neither
reafon, nor profpedt of intereft to maintain it, as Chrift's Difciples could have
had ; yet inftead of giving glory to God, they puflied their Crime to the higheft,
They gave large Money to the Soldiers, faying, fay ye, his Difciples came by night,
andJlole him away while we flept ; as if thofe Perfons, who had deferred their
Mafter two days before, at the approach of the Officers of the Temple, had
dared to look in the face of a Company of Roman Soldiers. They watch'd their
time, one may fay, while the Soldiers flept: But if they were afleep, how can
they teftifie fuch a thing ? What could have been the Apoftles defign in ftealing
away a dead Corps at the peril of their Lives ?
Tho*
('6)
Tho' this Report was never fo falfe and ridiculous, yet it found entertain-
tnent with the Vulgar. What cannot Fallhood do, when fupported by the Di-
retftors and Guides of Confidence? If after fo great a proof of Chrift's Relur-
redtion, the chief of the Jews would deny the 1 ruth, our Saviour's appearing to
them had been to no purpofe, for either out of malice they would not know
hi in, or would have taken him for a Ghoft, or thought his fight an iliufion of
the Devil's Power, as they had already faid of his Miracles.
Fourthly, Another great piece of God's Providence, to be much taken notice
of, is the Converfion to Chriftianity of Cornelius a Roman Captain, dwelling at
Cefarea , not far from Jerufalem. S. Peter (who had received from Jelus the Keys
of the Kingdom of Heaven or the Priviiedge to open firft the door of the Church
both to the Jews and Gentiles ) was fent to him by God's exprefs Order to Con-
vert him to the Gofpel. God would have him to be the firit of the Heathens
coming to Chrift, to confound tb ejews wickednefs, and the Soldiers falfe report •
for the Authority he had over them, who had fpread it, afforded him a fure
way to know the truth of the matter in debate. The Jews having done what
they could to fpread abroad what they had taught the Soldiers to lay, 'tis very
like that Cornelius beard of it; and what is more natural, than that this pious
Man, after an exatft fearching into the truth, and full underftanding of it,
fhould communicate it to others ?
Fifthly, The pouring out of the Holy Ghoft on the day of Pentecofl, while the
whole Nation was gathered together at Jerufalem, that haying been a witnefs
to his Shame, they might be fo to bis Glory : The Gift of Tongues, the Mira-
cles wrought by the Apoftlesin the fight of ail the Jews, and to the High Coun-
cils knowledge, were proofs fufficient, over and above, to convince them, had
their wickednels not been at fuch a height. If, notwitbftanding all thefe, they
would not receive the Gofpel, is there any likelihood they would be Converted,
had Chrift appeared unto them, fince God himfelf, with all his Power, could
not effedb it ? Had God left them without any proof of Chrift's Refiirre&ioD, to
punifh their barbarous Cruelty, it would have been a juft caufe of wonder; but
what he bath done to perfwaddthem of it, vindicates his Wifdom, and ftops the
Deifts mouth*, fince he hatb made it known to them by the Soldiers, whole
Teftimony they could not call in queftion, and by the Miracles he wrought in
the Temple it felf. No body but an irrational Man, can deny Chrift's Refur-
region upon fuch an account, for not fhewing himfelf to the Jews.
Sixthly, Thofe tbey have put to Death fot Cbtift's fake, were fo many con-
vincing proofs, God gave them of the Truth of Chrift's Refurretftiou. Can one
conceive that our Saviour's Difciples would have loft their Lives to maintain
they were witrieffes to it, if they were not ? One may lay down his Life for a
falfe Opinion, many Examples of it may be produced ; for 'tis eafie to impofe
upon Men in Speculative Matters, but upon a Matter of Fatft it cannot be done.
'Tis impolfible to make a Man of Senfe believe, that he hath feen a thing which
he hath not feen, and induce him to fiiffer Death to maintain it.
There is then nothing more certain than Chrift's Refarredlion, fince it hath
been confirmed not only by the Teftimonies of Men, and God's Miracles; but
what
what is more, by theBfood of rhofe who were Eye-witneffes of it: They had
rather part with their Lives than recant, and difown fucb an important Truth.
CHAP. VI.
Of the ThirdReafon of the Death of Chrifl.
/~LO D intending to propagate Chriftian Religion by Martyrdom, his Wifdom
is to be admwed in defigning of Chrift's Death ; fince by it, Chrifl hath not
only Confirmed his Docftrine, and Miniltred to God the occafion of railing him
again, to Ihow in his own Perfon the Truth he preached: but farther, he hath
fet before hisDifciples a great Example and Incouragement in the affronting of
Death, and Ihewed them how to lofe joyfully their Lives, to maintain the Truth
for which their Mafter had already fuffered.
This is the third Reafon of Chrift's Death ,• Hedied to leave us an Example.
S. Peter comforts with this great Truth, thofe that fuffered for the Gofpel's fake:
For even hereunto were ye called, becattfe Chrift alfo fuffered for us, leaving us an Wet. 2.21.
example, that ye fhould follow his fteps.
Chrift requires this adl of Friendlhip of his Difciples towards their Neigh-
bours: This is the very thing he exhorts them to practice, in that moft tender
Speech he addreffes to them the fame Night he was betrayed, and ready to be
crucified for the Truth ; he will have them to fuffer for their Brethren in like
manner. This is my commandment, that ye love one another, as I have loved yeu. fohnij. iz,
Greater love hath no man than this, that a man lay down his life for his friends. 1>.
That is, I am going to lay down my Life for you, and to ftrengthenby my own
Example the Commandment I give you. You ought then to expofe your Lives
for Men, who are the Friends I leave you. He will have them to Ihow their
Love by their Death, as he did, knowing that their Martyrdom would be as
well as his, a moll powerful means to perfwade Mankind, and render them holy.
This very Commandment is the fame, the pra&ice of which S. John, authori-
zed by Chrift's Example, recommends to the Chriftians : Hereby perceive tve the 1 Johy.i$,
love, fays he, becaufe he laid down his life for us, and we ought to lay down our //wr So in the
for the Brethren. That is, we muft die as Chrift did, to confirm our Brethren f ,reek -
in the Truth.
S. Peter backs our Saviour's Example with another confideration. He fets
before Chrift's Confeffors, That fince their Saviour, tho' Innocent and Juft,died
for Sinners to make them forfake their fins 5 The juft, fays he, for the unjuft, that 1 Vet. 5.18.
he may bring them to God , they ought fo much the more, being Sinners as they
were, to.die for Men like themfelves, fince their Death would work upon their
Fellows as Chrift's Death did upon them.
To know how folid is this way of arguing, we muft confider, 1. That S. Pe-
ter writes to Perfecuted Chriftians. 2. That he hath a mind to encourage them
to fuffer, by fetting before them Chrift's Death under the notion of a Martyr-
dom. 3. He infinuates, That fince Chrift, tho' Holy and Juft, died to pay his
Obedience to God, what ought they not to do to pleafe him, being fo great
Sinners
C r» )
Sinners as they were, and having fo much need of his Mercy ? 4. He tells them,
That their Death being a means to confirm the truth of the Gofpel, would pof-
lels their Enemies withlucb a Shame, as would work to their Salvation, and put
an end to all their lintul courles, as did that of Chrift. Forafmucb then as Chrift
1 Tet. 4. i.fujfered for us tn tbeflefh, arm your Jelves Itkewife with the fame mind ; that is,
uke the lame reloluuon to fuffer. Laftly, He fhows they bad much reafon to
rejoyceat the fight of their Sufferings, fince by fo doing they became like unto
Chntt, tbey dud for ihe Truth as he did, with hope of partaking of the Glory
Ibid. 13. which is to be revealed : Rejoyce in as much as ye are partakers of Chrift's fujferings,
that when hst glory fhall be revealed, ye may be glad alfo with exceeding joy.
Sufferings are the price at which Chrift bath propos'd heavenly Glory. There
is no triumphing without fighting, we mult tread in the ftepsof our Lord, if we
Mat. 16.24, will partake of his Greatnefs. If any man, fays he, will come after me, let him
2 J- deny htmfelf, and take up his crofs and follow me. iVhofoever willfave bis life fhall
lofe it: and whofoever will lofe his life for my fake, fhall find it. That is, If one
batb a mind to be one of my Difciples, let him be as ready as I, to die for the
Tiuth ; and inftead oflofing bis life.he fhall recover it in a molt glorious manner.
Death then, and Sufferings, are the only Glory, the only Triumph he pre-
j .. f . , pares forCfariftiads upon Earth: Let no man, fays S. Paul, be moved by thefe
5 affltblions, for your feIves know, that we are appointed thereunto. God orders
.phiUp x tbem for the furtherance of the Gofpel: My bonds in Chrift, fays the fame Apo-
13 14. file, are manifiefl in all the palace, and in all other places, and many of the brethren
in the Lord waxing confident by my bonds, are much more bold to fpeak. the word
without fear. If S. P<t»/'s Sufferings made fo deep an impreflion upon the minds
of the Wicneffes of them, what are thofe of Chrift not able to do ?
God defigning to Eftablilh the Chriftian Religion in fucb a furprifing way, he
could not pitch upon a fitter motive to encourage, and embolden Martyrs, than
the fetting before tbem the great Example of Chrift's patience. The fight of
their Captain dying upon a Crofs, made them think themfelves happy to follow
his fteps; bis Refurre&ion upheld them in their Trial, by feeing in it the glo-
z Tim.i. 11, rious end which their Sufferings were to have. '1 'is a faithful faying, for if we be
1 z - dead with him, We fhall alfo live with him ; if we fuffer, we fteaS aljo reign with him.
When a great atffion is about to be performed, Examples are the moft proper
motives to the performance of it ; we cannot but yield to the ftrength of them,
if thofe that give them be many degrees above us. Let a King expofe his Sa-
cred Perfon in a fight, the Soldiers, forgetting the danger, ftoutly follow bim.
God knowing how deep an impreflion upon Men's mind this great Example
would make, firft expofes to Death Chrift our Lord and King, that his Martyr-
Heb 1 10 dom fiiould make us Sacrifice our Lives for the Truth. It became him in bring-
ing many Sons unto Glory, to makfi the Captain of their Salvation perfebt through
Sufferings, that.his Example lhould encourage Martyrs,which were to follow him.
This was the reafon wby the Apoftles thought it a great Honour to fuffer fhame
Thil. 1. 19. f° r G°fpd : They look upon their Sufferings as a gift of Heaven, for unto
you it is given not only to believe in Chrift, but alfo to fuffer for him. S. Paul lets
the Philippians know, that by their Sufferings they did requite, in fome manner,
what Chrift fuffered for tbem. The
The ApoTlTcs SufferlngsTTung the greateft proof they could give of their fince-
rity, they confirmed thereby the Churches in the Faith, and finifhed what thofe
of Chrift bad begun j that is, to convince the World of the verity of the Cftri-
ftian Religion. J now rejoyce in my fuffertngs for you, and fid up that which is be- Co/0/1.24.
hind of the afflictions of Chrift in my ft ejh, for his bodies fake, which is the Church.
I rejoyce, fays he to the Philtppians, if I be offered upon the facrifice, and fervice Vhilip.r. ; 7
of your faith, He gives them to underftand, that the Death he was a going to
luffer, by which he confirmed the Faith he had preached, as he tells his Difciple
Timothy , 2 Ep. 4. 6, 7. would be an Offering iuper-added to Cbrift's Sacrifice,
or rather a new proof, which Ihould ffrengthen their refolution of ferving God,
by believiug the truth already confirmed by Chrift' s Death, and which they con-
firmed themfelves by their Sufferings: Always bearing about in the body, the dying, Coy . r ,
oftheLordJefus, that the life a/Jo of Jefus might be made manifeft in our body, t,,
Thstis, that our Sufferings might be a proof of Chrift's Refurre&ion. So then ^
death worketh in us, but life in you. We are expofed, fays he, to Death, but
we do not Iofe the fruit of our Sufferings, fince thereby we bear witnefs to
Chrift' s RefurretStion, the great foundation for our belief of the Gofpel.
This is the reafon why he exhorts the Epheftans not to faint at his tribulations. I , : ^ r! ..
fttffer for you, fays he, which is your glory. That is, I fuffer to give you a proof
of the Truth, and to let all the World know, that when you embraced Chrift's
Do&rine, you did nothing but what was Brave and Great, fince you have be-
lieved the Truth.
'Tis upon this account that 'tis faid the Apoftles have fuffeted for us, and that
their Death is conformable to Chrift's Death : They have been baptized with
the fame Baptifm. The Death of their Captain encouraged them ; his Refur-
redfion, which they witneffed in fuch a couragious manner, comforted them
againft the fad confequents of Death : Looking unto Jefus the author, and fnifker Heb. 12.2,5.
of our faith, who for the joy that was fit before him, endured the crofi, defpifing the
jhame, and is fit down at the right hand of the throne of God. For conftder him
that endured fuch contradiElions of ftnners againft himfelf left ye be wearied and
faint in your minds. The Author of this Epiftle, fearing that that cloud of Wit-
neffes, thofe renowned Examples mentioned before, fhould not make a fufficient
impreffion upon thofe, who were perfecuted for Righteoufnefs fake, he fets be-
fore them Chrift's Martyrdom, and the reward of it ; he calls him the Author
and Fivifher of our Faith , becaufe bv bis Death he hath given the firft Example,
and the firft proof of the Chriftian Faith, and will one day crown the Faith of
all others. He bids them to confider the great Example of Chrift's Patience,
which is able to uphold the weakeft Cbriftians, and to make their Sufferings
eafie to them.
God's Wifdom fhines then in a moft illuftrious manner in Chrift's Death, fince
it makes Chriftians fuffer for their Brethren, with the fame conftancy of mind
he fuffered himfelf for them, and minifters God an occafion to fhow them in
Chrift's Refurretfticn the glorious end of their Sufferings. God fo well orders all
things here, that he makes their Martyrdom ferve to his Glory, to Chrift 's Caufe,
to their Neighbours Advantage, and at laft to their Happinefs.
D The
)
The Deifts muft own, nodonbt, that there is nothing in all this Defign, but
what is Great and Wife j and that Chrift's Death, which at firft fight feems to
be a Stumbling-block to fome, and Folly to others, is nothing lefs ; fince when
beheld in its true light, there is to be feen in it all the Lineaments of an Infinite
Wifdom, which make it the worthieft Objed of Mens admiration.
GHAP. VII.
Of the Fourth Reafon of the Death of C H R_l S T.
TH E admirable effed:, which God forefaw Chrift's Death would work up-
on the Minds of Men, to bring them to a good Life, is a veiy Wife and
Important reafon of it. The weight which carried Men downward, was too
heavy to be Counter pois'd by what was weak, nothing but the hope of an ever-
lafting Life could counterpoife it, or, however, carry it: 'Clnift's Death, and
Refurredion, by perfwading us of this Truth, ought to work upon us, and
make us fulfil the Conditions upon which fo great a Happinefs was propofed to us.
Man is a Free Agent, and a Rational Creature ; he muft have Reafons
ftronger than the allurements of Sin, to make him take a courfe oppofite to his
Inclinations, God having defign'd Chrift's Death for the great Reafons already
fpoken of, both perfwades us, and inclines our Hearts to every excellent Vercue,
The Chriftian Religion properly, is nothing elfe but Natural Religion, whofe
light Sin had almoft extinguilhed j God, to give to it its firft Splendor, yields
Chrift up to Death, which vindicares us from the fiavery of Sin. Hence it is
*i Cor.6.zo. that Chrift's Death is called * our Ranfom, the price wherewith we have been
f Mat. 20. bought, f The Son of Man came not to he miniftred unto, hut to miniftery and ta
2.8. give, hit life a ran/cm for many. That is, 1 come not to be ierved, but to ferve
Men, by taking them out of the mifery fin made them groan under j knowing
my death would be an effectual means towards it, I Jay down my Life to be a
Ranfom, or Deliverance, to fave my Peoplefrom Sin, and free them from Death
the lure wages of Sin.
Chrift is then called Saviour , and Redeemer, and his Death a Ranfom. and &
Price , becaufe 'tis the great means of our Deliverance, and the powerful motive
which redeems us from Sin and Death, and brings us to God, in hope of the cer-
81 Tim.i.6. rainty of that Life confirmed by his own Blood. j| He gave hirnfelf fays
S.Paul, a ranfom for all, a teftimony in due time. This Text evinces plainly,
That if Chrift's death be our Ranfom, 'tis becaufe by bearing witnefs to the
Truth in the proper time, when be was called to it, he perfwades us, and in-
duces us, to lead a good Life j and fo having delivered us from the power of
r Sin, he frees us from the power of Death, according to God's Promife, * I tciU
''" ' ranfom them from the power of the Grave.
The great aim of Chrift's Sufferings then, is to make us good Men ; this is the
great work of our Redemption, and the very Truth we learn of S. Paul;
f T/f.i.u. -j -Chrift, fays he, hath given hirnfelf for us, that he might redeem us from all ini-
t] Gal i ft ar >d ptrifie unto hirnfelf a peculiar people, jealous of good works, fl He gave
him-
4 C 21
himfelf for cur fins, i. e. to deftroy oar fins, that he might deliver us from this pre-
fient evil world. * Chrijl loved the Church, and gave himfelf for it, that he might * fyhefj.
fanttrfie it, and cleanfe it. Thefe Texts, and many others, wherein Chriit is zj.
fatd to die for us, that we have been redeemed by his Blood, that his Biood pur-
ges our Confciences from dead works, (how evidently that the great defign of r T't.s.it.
Ghrift's Death, by perfwading us of the Truth of the Gofpel, was to infpire us
with Holinefs, and to adorn our Souls, with tbofe Vertues which are able to
bring us to God, who looks upon us as his dear Children, when we are once re-
conciled to him by a good Life. * Ton that were fome time alienated, and enemies * Col.i.u,
in your mind by wicked workj, yet now hath he reconciled, in the body of hisjlefh, 12 '
through death, to prefent you holy andunblameable, and unreproveable in bis fight.
S. Paul was fo far perfwaded that Chriit s Death was a moft powerful motive
to make us forfake fin, as to tell us with an exprellion both Itrongand figurative,
that j Our old man was crucified with him. S. Peter knew very well too the ex-1 Kom.6.6.
cellency of this motive, fince he exprefles himfelf in the fame elegant manner,
faying, |j That Chrijl bare our fins in his own body on the Tree ; to nail them to the'' 1 ^ etl - 1 V
Crofs, no doubt, as it isfaid upon another occalion, * That he tookout of the way *Col.z.\/i t .
the hand-writing of ordinances, and nailed it to the crofs, that it might not be an
hinderance to the Propagation of the Gofpel, and to the Gentiles calling. That
is, he had abolifned ic by his Death, and taken quite away its Power, becaufe
his Blood confirmed the Truth of another Covenant, which did put an end to
the firft. Even fo Chrift, by his Martyrdom, crucifies Sin, takes away its
fttengtb, as S. Peter infinuates it to us, when he tells us at the end of the Verfe
before-mentioned, that the reafon why Chtift bare our fins, is, That we being
dead to fin, Jhould live unto righteonfnefs■ By his ftripes, fays he, we were healed.
What was their difeafe ? He tells us at the laft Verfe, They were as fheepgoing
aftray , which Chrift's Death caufed to return, when they came to confider the
fincerity of his Teftimooy, and that it was he who was the true Shepherd, who
gave the true Food to cheir Souls.
Chrift's death then, as a proof of his Dodtrine, quite deftroys fin, by the
powerful motive it affords us to a good life 5 which Truth the fame Apoftle
teaches us ir. proper and decifive words, * Forafmucb then as Chrijl hath fiujfered * , p eti ^
for us in the Jlefh, arm your [elves h\ewife with the fame mind, for he that hath z.
fuffered in thefiefh, hath ceafed from fin, that ye no longer Jhould live the rejl of
your time in the flejh, to the lufls of men, but to the will of God.
This is the great conclufion S. Paul commonly drew from Chrift's death: f Tfi zCor. f,
one died for all, then were all dead ; and that he died for all, that they which live, I +'
Jhould not henceforth live unto themfilves, but unto him which for them died, and
rfie again. He joyns here together the two great proofsof the Chriftian Religion,
and fhows clearly that their chief aim is to make us good Men. This Text
evidences this main defign of Chrift's death, and proves fufficienrly, that the
fenfe we have given to other places is true, fince to die for us, fignifies herej
without all difpute, to die for confirming of his Dodfcrine to us, and bringing
us thereby to holinefs, even as to rife for us, fignifies to perfwade us of the
Truth of the Refurreiftion, by the example we fee in bis own Perfon.
D 1 Nothing
Nothing ought to convince us more of the Truth oftheGofpel, than this great
defign of Chriji's death: If this aitoniihing way, which God ufed todeftroy fin
doth not affed our Minds, nothing can. We fee in rbe Crofs of our Saviour',
Vice drawnto the Life in all its ugiinefs; we difcover in it God's hatred againft'
it, and his love for Holinefs. God, by not Iparing Innocence it feif to put an
end to fin, (hows what the Sinner mult exped, if he dare commie it, after it
coit God's Son his Life to deftroy it; the ihedding of fo precious Blood lets us
know we are unworthy of the leaft Mercy,if afterwards we take any delight inS;n
One cannot wonder enough at the miftake of the molt part of Chrijliam
their Life is a concatenation of Vices, and a perpetual indulging to Luft. If one
ask them upon what ground they hope to be Saved ? They anfwer with much
confidence, Th»y irult in Cbnft's Blood, whofe Merit, fay they, will fupply our
deficiency. Of the great motive God ufes to make them Vertuous, tbty make
their matter of Security ; they dilappoint God's defign in Chriji's death and for
all that they flatter cbemfelves with receiving all the Advantages it is to procure to
all faithful Believers.
'Tis very eafie to find ouc the caufeof their miftake : The love they have for
the World, makes them look upon Chriji's death only as a Sacrifice which ex-
piates Sin. They think that an Ad of Faitb, by which they apply ta their
Souls, let them be never fo polluted, the Merit of Chriji's Blood is enough to
fave them. Their error throws the Deijls into a miftake too, who think to d if-
cover here the weak fide of Revelation : The prejudices of both proceed from a
falfe Notion they frame to themfeives of Chriji's death, which may be eafily
ffcdcificd, by giving juft and clear notioas of it confidered as a Sacrifice and
fllewing under what terms Chriji's death becomes a Vidim, which expiates fins;
and this we are a going to do, without leffening the efficacy of Cbrijl % Blood
which God's Mercy hath fo highly valued.
CHAP. VIII.
Of the Death of Chriji confidered as a Sacrifice.
THere are two things, which muft be diftinguifhed in ChriH's death, to have
clear Notions of it. r. By confirming the Covenant,it allures us of the Re-
million of Sins, which is one of its Promifes. But yet there is fomething more,
we fee in it, The great confideration which makes God to forgive us ; tis the
Sacrifice, for the fake of which he is reconciled to us.
Tho' this manner, in which the Sacred Writers prefent Chriji's Death, be at
firft very amazing and furprizing, yet the reafons of it once well underftood,
afford us matter of admiring God's Infinite Wifdom and Goodnefs.
The Desfts rejed this Notion, and 9annot conceive that God being fo merci-
ful as be is, Ihould require Blood. They accufe us to reprefent God as Cruel
and Savage, as the worft cf Beings, whofe Revenge nothing but a Humane
Vidim could fatisfie. But what is more, they charge us to make this Death ferve
10 theestinguifiiing of Morality, and afford matter of Security to Sinners, by
presenting
prefeotir.g it to them as a lhelter to their Crimes, however enormous they
be.
I do own, the Scholaftick Divinity hath carried this Notion of Sacrifice too
high, and (tretched it beyond its true intent; and I do own too, the abufe the
greateff part of Cbtiftians make of it, bath given a fpecious pretence to the
Deilts Objection. 'Tis eafie to confute it, and ihcw the Injuftice of it, by fee-
ting forth Cbrifi's Death, in the Light of the Gofpef Thole who do intend to
attack the Chriltun Religion this way, confound the Notions Scripture' hath gi-
ven us of Chrifi's Death, with falfe Gioffes on them, and do not confider the
Reafons of this wile Difpenlation. The manner how Chrift s Death becomes a
Sacrifice bath fomething fo great, and fo admirable in it, that it mult lerve to
eltablifli,' rather than to deitroy the Gofpei.
When the Apottles began to preach Chrifi crucified, among the Jews, and the
Gentiles, tho' their Object of Worthip differed much, yet the manner of ferving
bim was' alraolt the fame ; fince the falfe Gods had the fame Sacrifices offered in
their Temples, which the true God had in bis own. They did all agree about
the neceffity of Sacrifices,to appeafeGod ; for it was a Maxime receiv'd among
the Jews, That without Jhedding of Blood, there was no Remiffion of Sins. Some
Heathens went fo far, as to lacrifice Humane ViAims, their veiy Children ;
believing that the more excellent the ViAim was, the more pleafingit would be
to ( j o ^
We flail not infift here to examine the firft Origine of this Opinion, 'tis enough
to obferve, that the Preaching of the Gofpei found Men generally prepoffeffed
with it. God neither exprefly condemns it, nor approves of it ; but like a wife
DireAor, and skilful Artift, he countenances it, in order to make it fubfervient
to his End, and to ereA the Crofs more eafily upon the Ruines both of the Law,
and of Heathenifh Religion. God by condescending to the weaknefs of Men,
comes to bis great Aim, and puts an end to the barbarous way of ferving him,
ufed among the Heathens; and a ftep at the lame rime to the Slaughter made
in all the Temples of the World, which hindered Men from worshipping him
after the true manner be required : Therefore he declares exprefly, That he
looks upon the Death of his Son, permitted for the great Reafons already men-
lion'd as the only Sacrifice which could pleafe him, and procure the Remiffion
of Sins; provided Men would believe the Gofpei, and Ihew by a good Life, the
Sincerity of their Faith.
A Man who embraced the Gofpei, finding in Chrijl's Death all the Ad van-
races which be hoped to receive from other ViAims, was eafily convinced of their
ufelefnefs The Author of the Epiftle to .be Hebrews, intending to invalidate
the Law offers to them chiefly the Death of our Saviour under this Notion : He
ihews them, That all the Efficacy of Levitical Sacrifices was nothing, Compared
to the great Advantages they receiv'd from Chrifi % Sacrifice : He oppofes CwiSi
and his Death,to the Pfiefts of the Law, and to the ImperfeAion of their ViAims.
He fays in a manner, to them, You fay, that without fhedding of Blood, there is
no Remiffion of Sins ; and here we offer you the Blood of the Son of God, which
did once for all, what that of Beafts could not do, tho" continually offered up.
God
God makes ufe of the fame Name for the Death of Chrift, which was ufed in
the Law, i. e. Sacrifice ; he rejects all the Sacrifices of Brute Beafts, while he
honours Chrift's Death with that Name. When David deplores his Crime, know-
ing that it could not be expiated by the Blood of any Sacrifice, he does not look
.17, u P on Burnt-OJ?erings as Sacrifices, but he gives that Name to * the broken Spirit,
and to the contrite Heart: Becaufe the Grief he felt for his Sin, was more pleafing
to God Almighty, than all the Sacrifices he could offer.
God himfeif gives that Name to the Aift of Zeal of Phineah, and lets the Jews
know, That this only Atftion bad done, what all the Sacrifices could not do.
f t Phineah, fays he, hath turned away my Wrath : And becaufe he was jealous for
H- his God, he made an Atonement for the Children of Ifrael.
Every A<ft of Obedience is then a Sacrifice in the fight of God, the one more,
the other lefs ; Chrift's Death being the molt pleafing thing to God, that ever
could be, became for that Reafon, the only and great Sacrifice of the Gofpel.
We muft not faften this Notion on the Death of Cbrift, as a Phyfical or Natural
Adtion, but on the Excellency of it, which confifts in giving his Life for the
Glory of God, and the Interefts of Truth ; this is it which makes ic a Sacrifice
of a fweet-fmelling Savour to God.
We muft obferve here, that God in condefcending gracioufly to Mens weak-
nefs, renders to Chrifi's Performances what they have merited ; and this is a Se-
cond Reafon of this wife Difpenlation.
Nothing makes Chrift's Death more valuable than the high Efteem God hath
for it ; fcr if the Glory of the firft Defign of our Redemption muft be afcribed to
God, we muft attribute to Chrift the Honour of having performed what was the
bardeft in it. The Death of the Crofs was an Atft of a grear Patience, of a fer-
vent Charity, of a deep Humility, and of a total Obedience: God to recompenfe
it worthily, and let the World know what Efteem he had for fuch an high piece
ofVertue, declares, That be looks upon Chrift's Death as a Sacrifice , and that
for his fake he will forgive all thofe for whom he fhali make Interceliion ; that
is, all true Believers, and Penitents.
The Jews committed the moft enormous of all Crimes; Chrift did a moft
heroick Atftion in dying for the Truth; and God does a thing anfwerable to his
Goodnefs, in fetting fuch a value on Chrift's Death , and looking upon it as a Sa-
crifice, from which he fmellsa fweet Savour. Hence it is, that S. Paul fays, That
Chrift hath been crucified for us in fuch a manner as never any Man was.
ft for, 1.1 z. * H at h Paul been crucified for you ? Tho Paul, and the other Martyrs, died for the
Truth, 'tis not their Death which confirms the Covenant, and procures the
Remiffion of Sins. Chrift's Death only hath this Glory and Advantage ; God
for its fake raifes him to the bigheft Degree of Power, and gives him an
Heb. J. j. Eternal Priefthood. Chrift glorified not himfeif, to be made an High-Prieft ; but
he thatfaid unto him, Thou art my Son, to day have 1 begotten thee : He means at
the Day of bis Refurre&ion, -when he was inftalled in his Office, as the Apoftle
lb. 8, 9, 10. infinuates to us a little lower : T ho' he were a Son, yet learned he Obedience by the
things which hefuffercd ; and being made ferfeS, he became by his Sufferings the
Author of Eternal Salvation, unto all them that obey him ; called of God, an High-
Prieft
Priefi after the Order of Melchifedecl This (hews evidently, that the Notion of
Sacrifice fixed upon Chrifi's Death, is the Recompence of his Obedience ; God
takes him into Heaven to offer there his Blood, which having been fhed to con-
firm the Covenant, minds God as it were of the Promife he made to forgive, and
beftow eternal Life on faithful Believers, for the fake of his Sufferings, and In-
terceffton. * If any Man fin, we have, lays St- John, an Advocate with the Fa- # x 2 ,
ther, Jefus Chrift the righteous : And he is the Propitiation for our Stns, handing at i,a.
the right Hand of God. to interceed in our behalf } and not for ours only, but
alfo for the Sins of the whole World.
Where is here to be teen, either any Injuftice, or Cruelty ? There is not fo
much as any fltew or colour of ir. Which of his Perfections does God violate ? If
he be the offended Perfon. can he not prefcnbe the Satisfaction he defires ? f If jp a . 43.if..
am he, fay3 he, that blotteth out thy Tranfgrefftons for mine own fake : That is to
fay, I am he who Ihew Mercy as I pleale!
When a rebellious City lies at the King's Mercy, no Body finds fault with the
General Pardon be grants for the fake of fume Perfons, who teltified their Aile-
giance by fome great ACtion ? What can a Deift fay againft God's way of deal-
ing ? When he looks upon the Death of bis Son as a full Satisfaction, as a Sacri-
fice in our tteaa, and difcbarges penitent Sinners for the fake of his Sufferings ?
If God, under the Law, did forgive fome kind of Sins for Sacrifices offered to
him : If Phineah' s ACtion made Propitiation for the Sins of the whole P<opIe;why
cannot God accept his Son's Death, as a Sacrifice offered fc# Sins ? His pleafure
fets his Value on Chrifi's Death, by the Eftimate God hath given of it, being far
from finding fault with it} fince all this is done out of Love for us: {[Godloved
US, fays Sr. John, andJent his Son to be the Propitiation for our Sins.
How great foever the Recompence is, Chrift hath received for bis Sufferings,
this is a folid Truth, That his Death does expiate no Sins, but when we do
heartiiy believe that the Gofpel was fealed by his Blood. We learn thus much
from St. Paw. who tells us exprelly, That * God hath fet forth Chrift to be a *%>*».3.25V
Propitiation, through Faith in his Blood. He lhews, That God never intended
to be appeafed with us, but when we believe in his Son's Blood ; that is to fay,
when we believe that he died to confirm the Promifes of the Covenant, in this
fence bis Blood is faid to jufiifie us, and to fet us in the way of partaking of the
Gofpel's Promifes: f Now, fays S. Paul, beingjustified by his Blood, i. e. now be-t ^ om • $■
ing approved with God, becaufe we believed theTruth confirmed by his Bloed,
now being reconciled to him by the Death of his Son J which, by giving us a Motive Ver. ic,
in due time, when we were yet without Jlrength, and ungodly, wrought upon us the v ,
EffeCl God defigned, by bringing us to him ; now, fays he, wefhall be faved from '
Wrath, we fhall be faved by his Life. But if after fuch a ftrong Motive to Holi-
nefs, we make void God's Defign through our Unbelief, and Impenitency , we
fliall receive no Benefit by his Death and RefurreClion,.
We obferve this againft the Deifts, who charge us with making Chrifi's Death Car
ferve to the leffening of Piety. If Chrift gave himfelf for us, fays our great
Dr. Hammond, it was, not that abfolutely or prefently we might be acquitted and " I"' J " *
faved, but that he might redeem us from all iniquity, from the reigning power, as
teeJB
mil as Guilt, and that impartially, of all Iniquity , andpurifie us to himfelf a pecu-
liar People jealous of good worlds, Tic. 2. 14. Without which Acquifition of Purity,
and Zeal of Good Works in us, Chrift fails of his Aim and Defign in dying for us J
he k deprived of that Upward of lm Sufferings, which is mentioned, lis. 53. 10
The feeing of his Seed, the having the Pleafure of the Lord, (which tsfaid to he our
Santtification, 1 Thef 4. 3 ) pffp" in ha Hand &c And if he fail of his hope,
much more fhaB we of our si after all that Chrtfi hath done andfuffered, the trope-
nitent uniformed Fiduciaryfhall peri/h. Chuffs Death is then only a Sacrifice
for the true Believers, and lincere Profeffors of Chrittuotty in their Lives.
" Ic would be a very dangerous Opinion to believe, that Chuffs Death, is, of
its own Nature, a Payment to God's Juftice, which takes away the Guilt of Sin,
without our fulfilling the Conditions of the Gofpei; far from being a Payment,
it becomes a Sacrifice, and Satisfaction only, becaufe God accepts ot it out of his
Mercy and it expiates no Sins, but of thofe who make themlelves remarkable
by " lb Vir Faith and Obediences. God impofes abfolutely thefe Conditions, to
hinder Men from making of it a pretence to fin. There is nothing in all this,
which flatters Sinners, and bufaes them in their Vices ; but on the contrary all,
encourages them to forfake Sin, and live vertuoufly.
If the Scripture tells us, that Chrift is dead for us, and for our Sins, it fignifies
by thefe Expreflions, that Chrift isdeadtodettroy fid ; this is the firft and great
Aim of his Death. But we muft obferve, that thefe fame Expreflions fignifie
too very often, to fcke away the Guilt of Sin J thefe are two different Effedfs of
Chrffs Death, for not diftinguifhing of them, the Chriflian World hath been
troubled lo long with an unhappy Controverfie, which raifed fuch a Miff, that
veiy few have been able to fee clearly through it: For tho' both fides are agreed
in the thing, i. e. That Chrift diedto fave us from the Wrath of God, and to pro-
cure our enlargement from eternal Death, by making us good Men, and procu-
ring the Remiflion of out Sins ; yet they feek a quarrel, and an occafion of dif-
ference, where there is no real ground for it ; for they can eafily put an end to
all their Ccntroverfies, if they will but apply thefe two different Sences, to thefe
fame Expreflions.
If Christians then would frame to themfelves clear Notions of Chrffs Death,
tbey would foon agree together, and avoid to give an occafion to the Deift's Un-
belief, by their Divifions. As we have explained here the thing, we leffen no
ways'the Efficacy of that moft precious Blood ; fince we maintain, that it can
expiate the Sins of all the whole World, and we afford no occafion to Sinners
of making it a pretence for the flackning of Piety. The firft and great DeGgn
of Chrffs Death, is to make us forfake Sin, by affording us in his Martyrdom,
a powerful Motive to deftroy it: God will make us believe, and infpire into us
Vertue by that means. Afrer we have anfwered bis Defign, he makes us look
upon Chrffs Deatf as upon a Vitftim that turns away his Wrath ; his Wifdom
ufes this great Event to fubordinate Ends, if we mifs to anfwer the firft, the fe-
cond will do us no good.
The greateft part of Cbriftians, for not obferving this Subordination, have
-changed God's Method, in bringing for the firft and principal Reafon of this
Death,
Death, the Expiation of our Sins; whereas, 'ris but the fubordinate, and a na-
tural confequence of it. God never looks upon Chrifi's Death as an expiatory Sa-
cnfice , if Men do not anfwer its firft Defign. In a word, God's Wifdom orders
it for a Proof of the Gofpel, from whence we mult draw a Motive to Holinels ;
, afterwards, out of his Goodnefs he accepts of it as a Sacrifice , and Propitiation,
knowing that this new Notion would be a new Motive, which calming our Con-
fciences, would encourage us a-frelh to lead a good Life.
CHAP. IX.
That Cbrift'r Death is a Defign very worthy of Go ft Wifdom. Of the Advantages
Men receive by it, together with the Greatnefs of the Upward Chrift bath obtained.
An ObjeElton anfwered.
THE plain Account we have juft now given of Chrifi's Death, and the Native
Simplicity with which we have explained the Reafons of it, evince evident-
ly, that nothing but an infinite Wifdom could contrive it : The admirable Ef-
feds it works upon Mens Minds and Hearts, argue plainly its Divinity. Be-
fides that, the value God bath fet upon it, together with the greatnefs of Chrifi 's '
Recompence for his Sufferings, clearly vindicate whatever can be brought againft
it. Nothing could be more wifely, or better contrived for Mens Salvation.
All things agree here with the natural Notion we have of an infinitely perfed
Being. We rejed that Dodrine which reprefentshim more concern'd to punifh
Sin, than to reform it, as a fierce and mercilefs Deity, whofe Revenge nothing
but Blood could fatiate j and we fpeak of him under no other Notion, but that
of the mercifulleft, and wifeft of all Beings.
Who, but God, to whom all the Springs of our Hearts are known, could
find a more effedual way to allure Mankind of another Life, and reform their
Morals ? Hope and Fear are the two great Motives of Mens Adions; the greater
is the Good we look for, and the more terrible the Evil we fear, we ftrive the
more to obtain that, and avoid this.
God's great Defign being to make Men hope all Good, and fear all Evil, he
could not give us ftronger Proofs of Heaven and Hell; unlefs he were to tran-
fport us by Turns now into one, and then into the other. If God (hould ufe fucb
means, it would quire take away Faith, Liberty, and even Vertue it felf: For
where is the Man, who having enjoyed only one Day the Happinefiof Heaven,
and felt as long the Torments of Hell, who would after fuchan Impreflion, ven-
ture his Salvation for fome Temporal Interef, or Pleafure ? We muft allow a
free Exercife to Faith, and to the Pradiceof Vertue; this is the Price God offers
Heaven at: Eafie Terms, if we but confider what God hath done to facilitate
them to us. In Chrifi's Death be gives us an undeniable Proof of his Dodrine,
and in his Refurredion he (hews us the great Truth he dies for.
God intending to make Men holy, could not take a more effedual courfe J
there is nothing hard for a Man, who believes another Life upon fuch grounds;
for with fuch a help he eafily overcomes whatever makes oppofiiion againft bim.
E AH
AH things are then eafie to a Chriftian, who looks to the high Recompenfe which
Chrifl's Faith and Obedience have received , and confiders that bis Reward is the
ttrongeft Foundation of God s Promiles, and the greatelt Aifurance a true Chri-
ftian can have.
God's Wifdom hath then fo well contrived things, that the Ciofsferves both to
Mens Salvation, and to Chrtft's Grandeur : With reference to us, it feivestoour
Salvation, by removing our Doubts, deftroying our Vices, and appealing the
Confcience ; 'tis altogether a Proof to make us believe, a Motive to Fiolinets, and
a Santftuary againit God's Wrath, for broken and contrite Spirits: With refe-
rence to Chrift, it fei ves to his Exaltation, or procures him ihele four things:
i. The Empire of all the World, or the Authority over all Cnatures, over
Men whom he governs and protects, over Angels whom he o mmands as he
*FhU. 2.8,9, plcafes.and over Devils themlelves, whofe Malice herettrains: * He humbled htm-
t o, 11. Jeif and became obedient unto Death, even the Death of the C rofl: Wherefore God
alfo hath highly exalted him, and given htm a Name which is above every Name :
"That at the Name of Jefus every Kneefhould bowe, of Things in Heaven, and Things
in Earth, and Things under the Earth ; and that every Tongue fhould confejs, that
Jefus Chrift is Lord, to the Glory of God the Father.
2 The Power of fending the Holy Gbolt, or of endowing Men w ith the
f Act i. 3 ■ P' jWer °f working Miracles: t Therefore being by the right Hand of God exaited,
and having received of the Father the Promife of the Holy Ghoft, he hath Jhed forth
this, which ye now fee and hear.
3. The Power of procuring Eternal Life to thofe, who came roGod by him,
j! Hib. 7.2 f. or the Priviledge of interceeding with efficacy for tbem to his Father: (j Where-
fore he is able al/o to fave them to the uttermoft, that come unto God by him, feeing
be ever hveth to make InterceJJionfor them.
%4ft. 17.31 4' The Authority of judging all Men at the laft Day : * God hath appointed a
Day in the which he wiU judge the World in Eight eoufnefs, by that Man whom he
hath ordai ned ; whereof he lath given ajfurance unto all Men, in that he hath raifed
him from the dead.
How great feever the Power is, which Chrift hatb obtained by his Death, yet
God bath refetved to bimfeif three Things; which being as a kind of Homage,
plainly evince, that Chrift derives, and holds all his Glory from God';. Goodnefs..
l5Mn-.13.32, 1. The Knowledge of the Dooms day : f But of that Day, and that Hour,
knowetb no Man : No, not the Angels which are in Heaven J neither the Son, but
the Father.
i. The Prerogative of being by himft lf the Supreme and Head-Judge at the
laft D*y, who (hall determine the Fate of all Men ; whereas Jefus Chrift is only
to be his Mouth and Minifter, by whom God will pronounce that great and laft
Sentence, according to what St Paul faith, in rhe famous PalTage before cited,
Atft. 17. 35. God hath appointed a day , &c, and ftom, 1. id. In the Day wherein
God lhall judge the Secrets of Men, by Jefus Chrift, according to myGofpel.
3. The Liberty of refuming the Kingdom into his own Hands, after Chrift
OvGflr.1f.24, ? ot a com P leat Vi&ory over all.his Enemies : j| Then cometh the end,when
j.. ''he /hall have delivered up the Kingdom to God, even the Father, when he /hall have
put
39
put down all Rule, and all Authority, and Power ; for he mull Reign till he hath put
all Enemies under lots Feet. Therefore the Apoltle fays in the next Verfes, That
* tho' God had put all things under him, it is manifejl, that he is excepted, which * Vcr. 17
did put all things under him. He means, that God hath not refigned his Power
to Chrift in (itch a manner, that he cannot reaifume it when he pleafes, he hath
not put him/elf under him ; that is to fay, he is always Matter of his Power, and
the time will come, that the Son (hall yield up his Government, and fhall him-
[elf be fubjeFl unto him , as all other Creatures ; and God fhall be all in all ; that Ver. 28.
is, he fhall be then our only immediate Lord and King, whereas he governs us
now by the Mediation of bis Son JefusCbritt.
It may be objeifted here, that 'tis very ttrange, fince Chrifi s Sufferings were
to be but a ftep to his Glory, to fee him tremble, and dread the approach of
Death more than other Martyrs ; who, asHiitory tells us, wtent to Death, how
terrible foever, with an undaunted Courage, and even with Joy, tho'their Re-
compence and Affurance fell far (hort of that of Cbrift.
Many Reafons are given of his Agony and Confternation : Some believe, that
ftanding in the Sinner's room, to iatisfie God's Juftice, he groaned under the
weight of his Wrath : 'Tis very hard to conceive, God angry with our Saviour,
in that very moment, he (hews himfelf ready to do the moft heroick, and fhe
moft charitable Atftion. Others think, that the fight of the Calamity, which he
did forefee about to fall upon the Jews, for their moft cruel and barbarous ufage
of him, raifed Commiferation in him, and caufed a dropping Sweat over all his
Body, as the fight of Jerufalem, had drawn Tears from his Eyes fome Days
before.
But to anfwer the Objection otherwife, we muft obferve thefe three things:
1. That we fee the Death of Martyrs only on the faireft fide, we do not know
their fecret Thoughts at the approach of Death ; Hiftorians would think, they
fhould ftain their Hero's Reputation, if they fhould not conceal their Weaknefs j
they only relate to us what they faid upon the Scaffold, or the Pile, at that very
moment God's Spirit comforted them in a moft extraordinary n anner,or at leaft
at that time, that having ferioufly weighed all things, they had rather part with
their Lives, than with the Pleafures of Heaven.
2. .\Ve muft confider, that Chrijl in his Agony, was left to bimfelf, deftitute
oPtbe help the Martyrs received, and that for a Reafon very worthy of God's
Wifdom and Goodnefs towards Men : Chrift being to be exalted into God's
Throne, for bis Sufferings, and fo to become the Protecftor of the Church, and
difpenfe God s Power to help thofe who were to die for his Caufe j God would
haye him to know for a while, the full extent of Humane Weaknefs, that learn-
ing it from his own Experience, he fhould be the focner moved to Companion
towards them, that fhould be expofed to the fame Trial. This was a very great
Inftanceof God's Wifdom to make our Saviour pity the Martyrs Condition, and
readier to ufe his Power for their Comfort. This is the true Reafon of Chrift's
Agony, which is clearly fet down in the Scripture: * For in that he himfeif hath^Heb. 1.1S
fujfered, being tempted, he is able to fuccour them that are tempted. ' We have not & '*•
an High-Priejl which cannot be touched with the feeling of our Infirmities, but was
E 2 m
c
in all points tempted like as we are, yet without fin. Hence it is, that he hath as
quick a Senfe of bis Martyrs Pains, as themfelves havej witnefsthat pathetical
* Atl- 9- $' Exprellion: *'Saul, Saul, why perfecuteft thou me i
If we do confider all the Circumftances of his Paffion, we fhall be convinced
that upon the Grofs, which was a moft cruel and lingring kind of Death, he
bath Ihewn as much Conftaccy, Patience, and Greatnels of Courage, as any
other Martyr. The comforting Words of the Angel, who did, no doubt, fet be-
fore him the Glory which was to follow his Sufferings, the Greatnefs of the Truth
he maintained, and the Benefit which Mankind Ihould receive by it, made him
look upon Death afterwards as boldly, as he appeared fearful at firft. >
There is nothing to be feen then in the Defign of this great Event, but what
is moft worthy God, and his infinite Wifdom, together with all the reft of his
Perfections'; and what is more in the Execution of it, nothing can fully the
Brightnefs and Glory of Chrifi's Patience and Gonftancy. God hath Ihewn us
here whatever could be expeCted of bis infinite Mercy, and our Saviour what-
ever the moft fervent Charity could prompt him to.
The Conclufion of the Firli Part.
Hitherto we have given as plain an Account of Chrifi's Death as we could j
we have fet down in their Order the true Reafons of it, and fpoken of its
admirable EffeCts upon Mens Minds. We have fet forth both the great Value
God bath fet on it, and the Greatnefs of Chrifi's Reward. The tight Knowledge
of fucb a wonderful Defign, is more than fufficient, to convince all confidering
Met), that Chriftian Religion cannot but be the Work of God.
I could put an end here to this Difcourfe, wherein I have treated of Chrifi's
Death with all the clearbefs and fimplicity of the Gofpel j but having to do with
Perfons who rather ftudy to raife new Difficulties, than to examine Proofs, and
with whom a feeming Objection takes more than a folid Reafon; this very Con-
fideration will oblige me toanfwer in the Second Part, all the Deifts Objections,
and to fliew, that Chrifi's Death hath fo many Characters of Divinity, fo many
Marks of an infinite Wifdom in it, that one muft be forced to own, that it is one
of the ftrongeft Proofs of his Sincerity, and confequently one of the greateft Foun-
dations of the Gofpel.
SECOND
■■ - - -
SECOND PART.
God's Wifdom, in Chrift's Death, vindicated againfi:
the DEISTS.
CHAP. I.
An Anfwer to the great Objection of the Deifts.
AFter »U that bath been faid concerning Chrifi' s Death, and the Glory
attending ir, there is nothing fo eafie as to Anfwer the Detjls great
Objection already mentioned, to vindicate God's Adiion in the gi-
ving op a Juft and Innocent Perfon to Death, from all Afperfions
either of Cruelty, or Injuftice ; and further to fhow, that God in all thefe,
bath neither wanted Goodnefs, ner injured bis Wifdom.
To be convinced of this, we muff confider Chrifi' s Death as a Trial, which
God made him undergo, that be might have an occafion afforded him by his
Obedience, to raife him to the higheft pitch of Greatnefs a Man can attain to.
It was a fhort Trial attended with an Eternal Glory ; and what is more, Chrifi
was not forced to it, he was plea fed with the condition God propofes to him,
and accepted.of Hi i to obtain the Empire of the World, * Who for the joy that iz.z.
was fet before bifh endured the crofs, defpifrng the Jhame, and is fet down at the
fight hand of the Throne of God.
Had God given him up to the moft cruel Death of the Crofs, cut of his Ab-
folute Power, had he not fo worthily recompenfed him, and bad Jefus fuffered
unwillingly, it might be faid indeed, that God had been wanting to his Good-
nefs, and would have dealt with bim more like a Mafter, than like a Father ;
but the manner in which be hath rewarded his Sufferings, places his Goodnefs
above the malice of the World.
Who is the Man, how Juft foever he is, who would not willingly undergo
fuch a Trial, were it to be rewarded only with that Happinefs, which God re-
ferves in common to all the Faithful ? If there be no body, but would be over-
joyed to fuffer on this condition, and would not think God cruel towards him,
had be expofea him to Death for reafons of lefler moment than tbofe which
brought Chrifi to bis Trial, muft we then charge God with cruelty towards his
Son ? If we cannot, without violating all Rules of Right and Equity, we ought
much lefs to upbraid him with Injuftice.
This is a Maxim, which hath met with a general reception, That volenti r.on
fit injuria. That is, An injury is not done to one that is willing to receive it.
Chrifi 't
Chrifl's Death was not forced upon bim, he fufFers with a willing mind, which
clearly evinces that God is no more unjult to him, than a King would be, who
fhould permit the Death of one of his Subjects, who would generoully lole his
Life for his Country. How hard loever the condition was which was propoled
lo Chrifl, be agrees to it, and willingly gives himfelf up to Death. The great-
nefs of the Glory which attended him, prevails againit all the torments and hor-
+ John 10. rors of Death, he undergoes it freely, J I have power, fays he, to lay down my
l8, life, no man takfth it from me, but I lay it down of my felf . Where is any In-
juftice to be feen here ? There is not fo much as any lhadow of it, fince Chrijl
convinced of the great reafons of God, and fatisfied with the recompence pro-
pofed, voluntarily underwent lucb a Trial-
But if the Wifdom of God, a Deift will fay, could find fome other way to
fave Mankind, why did he expofe, without any neceifity, tofuch a bitter Death,
Innocency or Vertue it felf?
I am not fo rafli, as fome Divines are, as to affirm God had no other way to
fave the World, I have too high Ideas, or Thoughts, of his Infinite Wifdom, to
dare to limit it. God, no doubt, could have taken fome other courfe if he plea-
fed, to reveal the great Truths Chrifl bath brought to light ; he could have con-
vincedMenof tbem by other means. If we relied: upon God's Wifdom,' t ,w e
may fuppofe him to have more ways than one of effecting a defign, ffikeWif-
dom confitts in the choice of the belt and fitteft means to attain an end, when
there are more ways than one of doing it.
If God's Wifdom did appear in the Gofpel-difpenfation, it muft needs be,
that out of many ways he had before him, he bad foreleenthis to be the fitteft
to produce the defigned efftd. There were other means, but fince God hath
made no choice of them, we mult either doubt of bis Wifdom, or believe this
tobethebeft, fince God pitched upon it: If it was the belt, fought neceflfarily
to make choice of it, and that for a reafon beyond all exception. When God's
Wifdom bath once confidered the ways how to perform a defign, he muft necef-
farily chufe the fitteft to attain his end ; otherwife it would be a want of Wifi-
dom to underftand the beft, and take the worft.
God found nothing better to convince Mankind of the Truth of another Life,
than Chrifl' s Death, and Refurredion; his Wifdom feeing no powerfuller mo-
tives to Holinefs, than the hope of an Eternal Life grounded upon fucb proofs,
he makes choice of them, notwithftanding the great dbltacle which lay in his
way, tbatis, the death of a Juft Man. This obftacle was either to be removed,
or God's defign to be laid afide The wileft of all means was either nerdlefs, or
an innocent Perfon was to die, which is repugnant both to God's Juftice and
Goodnefs.
What hath God done to take this obftacle out of the way? He propofed fo
great a Reward for thofe few hours of Sufferings, that he- made Chrifl yield wil-
lingly to tbem ; by that means wirhout violating either of tbefe two Perfedions,
tbo' be gave up to Death Innocency it felf he made a way both for his Wifdom
and Mercy ; end demonftrated how dear Mankind's Salvation was to him, fince
to procure it his Fatherly tendernefs fuffered fo much.
This confideratton rakes away theftrengrb of the Objection,and clearly proves
that tho' God could h.-ve ufed other ways, yet he hath done nothing, out what
is moft Wife in tfle choice of this, tho' never lb amazing a way, fince it is the
lejl ; and he hath commuted no Inju,'ice, fince he hath removed rheobftacle
which lay in bis way, in fo advantageous a.manner for Chriji, woo willingly
underwent the Deaih of the Crols.
This evinces plainly, how unreal nable it is to cb. rge God with Cruelty,fince
he hath cak< n away fo Wifely, and fo Glorioufly, die only and greac difficulty,
which could put a flop to the Execution of his deh'gu.
CHAP. II.
An ObjeEiion taken out of the Martyrdom of the Atheifi Vanini, Anftvered.
TF there are any Men fo raffi as to undertake to turn God himfelf out of bis
•* Throne, by denying his Exiftence, we mutt not wonder if fome call the
Gofpel in queltion, for want of knowing the delign of it, and infift more on a
feeming difficulty, than on ihe ftiengtb of its proofs.
When we offer the Crols in this notion of Marty idom to a Deifls confidera-
tion, he tells us prelently, if A'beifm had its Martyis, as on eGafar Vanini, who
ventured to lay down his Life for fuch an unreaiorable Opinion, to ffiow the
ftrength of his Courage, how can we ground or relieupon Chrifi'% Martyrdom?
The Inrerelts they have are both alike ; that is, none at all, they both die, one
to maintain that he comes ftom God to reveal another Life, and the other to af-
firm there is no God, and thai all Religion is but a Cheat J wnich of the two
muft we believe, fays ihe Dei/i, (ince ibey both give the lame proof?
To (how the Martyrdom of the Acbeilt, cannot leffen the ltrengih of Chrijl's 5
we (hall make ihele four confederations.
x. We muft obterve that Vanini, not knowing bow to reconcile the Exiftence
of God with the Cheats and Cruelties, for which Religion was made a pretence,
fell infer,fibly into Atheifm He thought that Religion was but a politick Trick 5
upon this thought, he examin'd the Gofpel only to find out fome Humane con-
fideranon in its Author, as Ambition, Intereft, or the like: But Ending none
of tbefe, he was fo furprifed, and fo puzzled, that he thought more than once
whiib Party to adhere to ; fince he confeffed himfelf, that nothing hid put him
to fo great a ftand as that. One may conjecture from this Confeffion, that to
decline the ftrength, and force he met within the Gofpel, which deftroyed the
foundation, upon whi h he denied the Exiftence of God, he thought he could
take no better courfe, than to ffiow the like courage himfelf, and the contempt
of his Life, as Chrift did : Therefore he makes a refolurion to die Martyr fos
Aria ifm, that be might fatisfie bimfelf that one may fuffer Death out of meer
Courage In the Gofpel he found a Re'igion eftabliffied, without any ffiew of
Humane Intereft, and confequently bis greateft reafon againft the Exiftence of a
God was deftroyed by this means j unon this he faces Death, to convince him-?
felf that one might die out of pure Courage, when a witnefling to the Truth
does not force him to it. %. If
C 34
l. If this conjecture, drawn our of his own Confefiton, be not true, we may
fay that this Atbeift either died without any deiign ; or, if it were true, that
be had a mind to deftroy the Exiitence of a God in the Minds of Men, he is
guilty of a very abfurd and foolilh action. He deprives himfelf of Life, which,
according to his own Principle, is Mans chiefett Good, and receives no advan-
tage by it j it is a miierable and wretched folly to lofe all, and be no gainer.
Befides, what good could his Death do to Men? If once they could be perfwa-
ded that there is neither God, Heaven, or Hell, what broad paffage would it
not lay open to Vice ? for the perfwafion of a God is a curb or reftraint to ma-
ny. Tis the greateft Injuftice in the World, to go about to deftroy Religion for
the abule which is made of it. We muft hear what Chrift fays, to be convin-
ced, That if Sincerity and Charity bear not the fway among Chriftians, their
Interett alone is the fpring of their Cheat, their Pride the caufe of their Cruelty,
and the Zeal they (how to God is nothing but a pretence. If all the motives the
Gofpel fets before us, cannot take with the greateft part of Men, can we believe
that Athei(m would bemoreable to render Men Juft and Charitable ?
Thele confiderations evince plainly, that on what fide foever ycu behold
Vanini his action , you will find it a molt wretched and unaccountable one.
Can they fay that Vanini s Death was upon either of thefe Accounts, for the vin-
dicaringof the Truth, or the glory of undeceiving Men ? But are thefe fuffi-
cient inducements to make an Atheift out of Love with Life ? They will fay, no
doubt, thac he had a mind to fignalize himfelf for his Valour, and Conftancy
to his Tenets, as they falfly pretend Chrift did: But what ftrange way is this of
making one felf famous ? By fucb an action Vanini did juft like Ercftratus, who
burned the Temple of Diana to make himfelf talk'd of. What a fenflefs courfe
did he take by denying the Exiftence of his God, to get himfelf a Reputation ?
Such boldnefs is not worth our Efteeni or Admiration j but rather ought to be
look'd upon as the greateft Infamy and Difgrace.
Let us now confider the defign of Chrift' s Death, as we have before repre-
fented it ; is there any thing more Heroick ? He dies to make all the World
know God, and render the glory due to him ; he fuffers to confirm the Truth
pf another Life, to fet up Vertue, and extirpate Vice.
Can one compare the end of thefe two Martyrdoms without wondering, that
they would make the greateft piece of Folly ferve to invalidate the wifeft of all
defigns P The Atheift fuffers for a manifeft fallhood ; the Deift, who believes
the Exiftence of a God, agrees with us in that; whereas Chrift fuffers to make
God known to us in the full extent of all his Perfections. Vanini refifts an opi-
nion generally received among Men, our Saviour does not fingularize himfelf
fo ; he propofes nothing new to the Woild, for th cjews did believe the fame
God, and the fame eternal Life : He tells them only, that he comes from God
to give them affuiances of that Life, and to (how them the terms on which it
was to be obtained. They treat him as an Impoftor, he dies to maintain the
contrary, and that he is truly fent; what therefore hath his Death common in it,
with that of the Atheift, who died to maintain that there is no Deity ?
Befides, the inconftancy Vanini (hewed at the Bar, eclipfcsall the Glory they
fix
fix upon that A&ion ; he denied, and confefled by Turns, the Exiftence of Godj
be took, when he was before his Judges, a Straw from the Ground, aad faid,
Ai things, to this very Straw, prove the Exiftence of a Deity. CbriSl was not thus
inconltant, but always maintained the fame thing with an undaunted Courage.
3. The Acheiit dies for an Opinion : He could not reconcile Providence with
the Adtions of Men, in matter of Religion : This Difficulty was a Cloud which
hid from his Eyes the great Light of Providence. Cbritt , to the contrary, dies
for Matter of Fadt, whole Certainty he was well aflur'd of j he maintains that
he hath receiv'd fuch an Order from the Supreme Being, his Senfes, hisReafon,
the Gift of Miracles he was endowed with, did convince him of it. Had he
buffered Death for an Opinion, one might believe he did it out of Ihew of Cou-
rage; whereas that dying for Matter of Fadt, there was no likelihood he would
loie bis Life, had he not been fully perfwaded of it. If he died, as Vanini, falfly
pretends to Ihew his Courage, there is no Reafon why he lhould pretend to die
for another end ; he had robbed himfelf of the Glory of his Sufferings, by con-
cealing the true Dtfign of his Death, and inftead of receiving our Efteem for his
s Courage and Bravery, the Cheat being once difcovered, he would have been
accounted a grand Impoftor.
4. The Example of the Atbeift, is the only Example they can give: But the
Cbriftian Religion is founded upon the Death of many Martyrs; Christ firft
broke the Icej and his Difciples, plain, undefigning, and illiterate Men, bravely
trod in the Steps of their Mailer.
Had Christ chofen a Company of Stoic\ Philofopbers, to make them lay down
their Lives for the Truth of his Refurreduon, one might believe they bad fuffer'd
for their Do&rine, out of pure Courage, or Obftinacy in their Opinions. The
World hath produced fuch Fools, who, to ihew how they flighted Pain, threw
themfelves into the Flames with a furprifing Conftancy, as Lucian fomewhere
tells us. The number of fuch Martyrs had made but little Impreflion upon Men
already prepoflefled, that it was nothing but a vain-glorious Folly in them.
The choice Christ made of poor illiterate Fiihermen, on whom fenfible things
made more impreflion, than the Glory of being accounted couragious, ihews
plainly, that if tbey (uffered Martyrdom, the Evidence of the Truth alone for-
ced them to it.
Is it not an irrational thing to believe, that ChriSt and his Apoftles, educated
with fo great fimplicity, could have been fowell taught in Sro/c^Philofopby, and
arrive at fo great a height of it ? The Recompence ChriSt expected for his Suf-
ferings, and the Promife he made to his Difciples for theirs, manifeft, that they
looked upon Pain as a real Evil, and that they were very far from tbeSenfe of
the School of %eno.
From hence we may conclude, that the Evidence of the Truth alone, made
them undergo Death, and that their Martyrdoms were as great Teftimonies as
Men can give for their Sincerity, which Ihew by the Atheifts own confefllon,
that they were moft undefigning, and difinterefted Men,
chap:
CHAP. III.
An Objection taken from the Martyrs of falfe Religions anftcercd.
THere Is nothing more common than this Objection with the Deifts: If there
have been Perfons, fay they, who have fuffered for their Religion, thone-
ver fo falfe, ye muft not infill fo much upon the Death of Chrift, to prove the
Truth of his Dodtrine. This Proof is equivocal, fince it proves indifferently
Fallhood and Truth ; a Proof that is to convince Men, muft not ferve to main-
uin an Impofture : If a Mahometan dies for his Religion, with as much Courage
as a Chriltian for the Gofpel, how can we difcem the Truth, when we fee the
fame kind of Proof on both fides ?
To Ihew that this Objection does not weaken the ftrcngth of the Proof Chrift
hath given us by his Martyrdom, we muft obferve tbefe three Things.
i. That we muft not look upon the Death of Chriftians, who Lave fuffered
after the Age of the Apoftles, as a Proof of their Religion ; it was indeed, a
moft heroick Atftion in them ; but 'tis not a Martyrdom properly fpeaking ; be-
caufe they have been Wirneffes to nothing they could teltifie : They only gave
our, that they bad received their Religion from their Fathers, who received it
themfelves from their Anceftors, and fo fiom Tradition to Tradition, we muft
have recourfe to the firft Origine, and examine the Proofs on which depends the
Truth of our Religion.
We muft not look to the Proof of the Sufferings of a Man who dies for his Re-
ligion, but to the Proofs which the Authors of it gave. This is the Handing
Rule by which we muft judge of a Martyrdom : Qtberwile, if fuffering for a
Religion were a Proof of its Truth, all Religions in the World, tho' never fo
oppofire, would be true ; for there is no Religion but can boaft of its Martyrs,
and confequently will fet up for the true, if fuch Proofs would do.
The Martyrdom then of modern Chriftians is not a Proof of their Religion,
but only the Martyrdom of the Fouoders of it. The Reafon is evident: Be-
caufe none but they that have feen the thing, are able to give an undeniable Te-
ftimony of it.
1. We muft confider, that there is a great Difference between dying for a
Matter of Fadl, of which we have been Eye-witneffes, and fuffering for a Reli-
gion which we hold upon the Hsarfays and Prejudices of Childhood. The De-
ills confound thefe two Things, and pretend, that Martyrdom cannot be a Proof
of the Gofpel, fince it proves indifferently Truth, and Fallhood. In this diffe-
rence, however lies the ftrength of our Arguing ; we maintain, that nothing is
a fufficieru Proof of a Religion, but the Martyrdom of the firft Founders of it:
Becaufe
Becaufe they fuffer for Things of which they have been Witneffes, and 'tis im-
poffible they Ihould be miftaken in it.
A Man of good Senfe may be impofed upon in Matters of Opinion ■, and he
may be perfwaded io far, as to Iofe even his Life for the maintaining of his Er-
ror, which he miftakes for the Truth, if there be People barbarous enough to
take it from him. A Turk, no doubt, will face Death with as much Courage
for the Law of his Prophet, as a Chriftian would for the Dodrine of his Saviour;
The Mahometan believes he fuffers for a Truth ■, for no Body would be fo hardy
as to die for a known Falfhood : He is miftaken, but 'tis in Opinions, and not
in Matters of Fad; in which laft 'tis as bard to deceive ones felf, as 'tis eafie to
do it in the other. Sopbiftry, and falfe Reafoning, may perfwade our Minds ;
but nothing but what is fenfible and real can make impreflion upon our Senfes.
The greateft Eloquence can never perfwade a Man, that is but the leaft befriend-
ed with Reafon, that he hath feen a thing which he never did. One might cor-
rupt him indeed, to diffemble for human Intereft j but one can never fully per-
fwade him of it, and much lefs to fuffer Death on its behalf.
From hence we may gather, that a Man may die for a Religion, tbo never
fo falfe ; becaufe he takes it for a Truth: But a Man will not die to maintain a
manifeft Fallhood. unlefs he be quite forfaken of all Reafon. There is nothing
therefore more unreafonable, than to conclude, that we muft not ground upon
the Martyrdom of thofe, who have been Eye-witneffes to a thing, becaufe fome
have died for a falfe Opinion.
God in his Wifnom fo ordered it, that the Proofs of the Chriftian Religion,
Ihould be for the moft part Matters of Fad:, of which the Witneffes ought to be
fufficiently perfwaded, without the leaft fear oflmpofition ; to the end they might
be the lefs expofed to conteft and fcruple. Thefe Proofs depend upon the Mira-
cles, the Death, ard Refurredion of Chrift. The Apoftles have been conftant
Witneffes to all thefe ; had not their Senfe convinced them, all the Reafoning in
the World could not have done it.
The Example of Thomai, who would credit no Teftimony, but that of his
Eyes, proves, that when one hath ftrong Reafons for doubting, a bare Teftimo-
ny is not enough to perfwade. Had the Apoftles not been convinc'd by their
Senfes of Chrtfi's Refurredion, nothing could have perfwaded them, but the
fame Proofs they gave to others. If they have fuffered Death for witneffing
Chrtfi's Refurredion, as Chrifi fuffered it, to maintain be was come from God,
'tis an evident P/oof they have been true Witneffes of ir. No Body can call in
queftion this Truth, without believing them the verieft Mad-men that ever
lived.
3. We muft obferve another thing, which contributes much to the ftrength-
ning of their Proof: That it was fo peculiar to Chrifi, and his Apoftles, that it
was never obferved in the Author of any other Religion. For neither Numa
Pompilius, nor Mahomet, fuffered Death for maintaining ; the one, that he had
received his Laws from the Nymph Egeria j and the other, that the Holy Ghoft,
in the fhape of a Dove, had didaced to him the Alcoran : Nor did the Difciples
F 2 of
of Mahmtt die, to averr, that they had been Eye-witneffes of his pretended
Miracles. 'Tis no Argument, to fee a Mahometan die at this time a Day for his
Religion, his Death cannot be a Proof cf it; the Authors of the Alcoran Ihould
have fuffered, as did thofe of the Golpel. .
A Religion which gets ground by the daughter cf its Enemies, feems to be a
fubtle Policy rather than a Tiuth. The blind Submiflion Mahomet requires to
bis T nws, and thofe of his Succettors, plainly evinces, that his own Intereft, ra-
tber than the Salvation of others, was the Huge ci all his Adhons.
The Chriftian Religion contains nothing like it, Chrift is lo far from requiring
a blind Obedience, that he exhorts us to examine his Doittrine, and gives us a
* ».<. 39. Rule to judge of it: * Search the Scriptures, for in them ye thinly ye have eternal
Life, and they are they which teftifie of me. And tnftead of destroying his Op-
pofers, the Enemies of his Gofpel, he gives bis Followers exprefs Commands to
love 'hem and do them all manner of Kindnefles, Mat. 5. 44. He gives his
Life for them, Rom. 5.10. and exhorts bis Difciples to do the fame ; who did it
accordingly Tbey gave the deareft thing they bad : If a Man can give a
ftrorger Proof of his Sincerity, let it be made known to us, and we fliall mfift no
longer on this. . , , _
One may judge after tbefe Obfervanons, that of thefe two oppofite manners
of fctting up a Religion, the one is only human and politick, but the other di-
vine and heavenly ; and confequently, that the Martyrdom of the Founders of
the Gofpel is fo undeniable a Proof of its Truth, as nothing can weaken it.
CHAP. IV.
Of the Char afters of Divinity in the Death of Chrift, of the NeWnefs of this Ds~
fign, and of its Prediclion.
"D Y oppofing the Religion of Mahomet to that of Chrift, we have concluded,
that the Chriftian Religion contains nothing but what is great and divine:
Which Truth will appear in all its clearnefs, if we make a few Obfervations up-
on the excellent Marks of Divinity contained in Chrift' s Death. One cannot call
bis Eyes upon the Newnefs of this DeGgn, the Predicfbion God made of it, the
great Wifdom which fhines forth in it, the fwiftnefs ef its progrefs, and its du-
ration, without being convinced that this is the Woik of God.
Tee ftrfr i. The Newnefs of this DeGgn fliews clearly, that none but God could be the
Viviuiy. Author of it. Men would have taken another Courfe; for the Vanity and
Weaknefs of their Underltanding, had faindred them from laying the Founda-
tion of it upon a Death fo ignominious as that of the Crofs. They bad never
acknowledged a Man for their Matter, dealt with as the worft of Slaves. The
Scandal the Jews take at it, and the Folly the Greek, charges it withal, are fo far
from
from injuring of it, that they evidently /hew, that God alone hath found out this
Defign, and executed it to his Glory, and to the aftonilhment of all the World.
He declared to us by his Prophet, * That his ways and his thoughts art not ours: * V a - J*' 3 '
That the World might expedi lome wonderful thing at the manifeftation of the
Gofpel. God (peaks thus, after he had given the great Prediction of our Savi-
oar, at the fourth and fifth Verfes of this lame Chapter : Behold 1 have given him
for a Witnefs to the People, a Leader and Commander to the People. Behold, thou
Jhalt call a Nation that thou kyioweft not, and Nations that k,new not thee, fhali run
unto thee j becaufe of the Lord thy God, and for the Holy One of Ifrae I: For he hath
glorified thee. Cbrill is die Witnels here fpoken of, who by h.'s • Death bath con-
firmed the Gofpel, and drawn all Men unto bim.
St. Paul had thoroughly weighed the Excellency of this Defign, he under-
ftood too well all the Wifdom contained in it, to believe that Man could have
fo much as thought of it. After he had told the Corinthians, that he would
know nothing among them, fave Chriil, and him crucified, he tells them, That
* Eye hath not feen, nor Ear heard, neither have entred into the Heart of Man, the * 1 Cor. z. 9.
things which God hath prepared for them that love him. Chrifi's Death did fo far
furpafs all human Expectation, that even after God had publiflfid it, he declares,
* That the natural Man cannot receive it, for it was foolifhnefs unto him. t Ibia.v.ii.
When a Man confiders the Caufes of Mens ACtions, 'tis hard to conceive, they
could have had Thoughts and Courage, to found a Religion at the colt of their
Lives. Where is the Man, who could gain to himfelf Profelytes, with promi-
fing no other Recompence but Croffes and Mifery ? Flelh and Blood cannot
endure that ; Mahomet did not attraCl Followers by this means : Men are too
fond of Life, and its Pleafitres, to forfake them, unlefs the Truth compels them
to it.
If the Jews, from whom we have received the Gofpel, had themfelves been
fole Authors of it, and publifhed it of their own Heads, we iltonld have had quite
another thing. Let a Man examine the thing impartially, and tell us, Whether
it be likely, that while the Jews did expeCt a triumphing Meffiah, fomeofthetn
had been fo bold as to propofe, inftead of a Conquerour, and a potent King, a
Man of Sorrows, acquainted with Griefs, poor, and at laft expiring upon a Crofs ?
Was not this an ObjeCt as far from the Ideas they bad of him, as Heaven is from
Earth ? We muft then draw this wife and true Conclufion, that the Apoftles
had never preached up the Crofs, if the Energy of the Truth had not freed them
of their National Prejudices.
St. Peter , who was the firft Preacher of it, never dream'd before that time,
that it was to be a great Foundation of the Gofpel. When Chriil told his Difci-
pies, that he was to be put to Death , || he began to rebuke him, faying, Be it far\\Ma.t.16,11.
from thee, Lord: This (hall not be unto thee. The fmart Reply of Christ to him,
/hews, that hisfalfe Pity undermined the Foundation of the Gofpel: * Get thee*Ibid.-v.21.
behind me, Satan, thou art an Offence unto me : For thou favoured not the things
that be of God, but thefe that be of Men. This "proves, that bare. Humanity had
no part in this ; which is a thing fo much beyond all Human Appreheafion, as ft
forbids us to believe it was Mens Contrivance.
The
"he Grofs isfo aftonilhing, that it makes the Angels themlelves to wonder at
God's Wifdom, which difplays it felf in fo great Splendour as they are never
weary of looking into it, as fays St. Peter, fpcak.ngof Clmfi sSufferings, and the
i Tet.i. it. G . ' aU ending them. If the Angels themlelves admire thele things, it follows
,hev mult be new to them, and are the Work of a more pet fecft Intelhgence than
.heirs Who but the Supreme God, is able by toe Greamefs of his Wonders
to yield admiration to thofe heavenly Spirits? Who, but he, can offer mem Ob-
iedts worthy their Contemplation ?
The Crofs I do own, hath been a Scandal to fome, and Folly to otners; yet
from hence we draw a Proof of its Divinity, fince notwithftanding thefe two
Obftacles, it hath been the Power of God for Salvation to all Believers and
caufed admiration in all thofe which have fathomed the Wildom of us Rea-
Ions
0D We muft then be convinced, that fince the Crofs bath been fo much gain-faid,
and vet bath born up fo well againft its Oppofers, it muft neceflarily be the
Work of God What likelihood was there, that any Man fiiould be found fo
hardy, as to fet up a Religion upon a Foundation, which all Men both defpife
and abhor <?
The Second 2. We muft obferve, that how new and furprifing foever this Event be, yet
Mark. h was not fortuitous, or unforefeen. Chrtff according to the Scriptures, was
the Lamb (lain before the Foundation of the VForld. His Death had been foretolu.
bv many Prophecies, whereby God infenfibly prepared the Minds of Men for
fuch an aftonilhing thing. This being his Mafter-piece, he hath given out more
Predi&ions of that, than of any of the reft of admirable Events, which were to
happen under the Gofpel ; and what is more, he bath delineated it in fuch a
lively and circumftantiated manner, that no Body can mils of applying it to
G/j God forefeeing the thing would be extraordinary, makes it known long be-
fore, that when it fhould be made manifeft, Men might yield their Belief more
eafily to a thing foretold in fo exprefs a manner.
Here is another part of Providence to be confidered in the molt eminent of
thefe Prophecies; which is, that they could not bear a literal Sence, nor have an
accomplilhment in the time of the Prophets, as the molt part of all other Predi-
tftions, which point at the Meffiah.
God forefeeing the Scandal tb t-Jews would take nChnfts Death, not only
acquaints them with it: I lay in Sion a Stumbling-ftone, and of Offence :
But he did endeavour to hinder them from being offended at it, by foretelling
them clearly the Defign of Chriffs Death, its Circumftances, the Confeqnences
of it, together with the Reward attending it.
One cannot but pity the Jews , when one fees the Pains they take to explain
the 53d Chapter of Ifaiah, to relate only to Ifaiah, or Jeremiah j the curious
Strokes, by which the Holy Ghoft hath delinear our Saviour, are too lively
and noble to ferve for any other. The Death . Ifaiah was fo far from being an
Oblation for Sin, that it was one of the Gauies of their Ruin.
Moreover.
L
C 4 1 )
Moreover, is there any probability, that the Imprifonment of Jeremiah, a
thing very common among the Jews, wto ufed to deal fo with their Prophets,
fliould be foretold in fo pathetick a manner. One may find fome Similitudes, buc
fo few, that they cannot make a fufficient Proof to perfwade us, that the Holy
Ghoft intended to fpeak of him.
Abarbanel, a very learned Jew , hath confeffed ingenuoufly, that one cannot
with theleaft Shadow of Reafon, expound any Verfe of this Chapter, by apply-
ing it to that Prophet.
The Prediction in the Ninth Chapter of Daniel, points out the coming of
the Mejjiah, his Death, and the two great Effects of it, vig. the abolilhing and
propitiating of Sin, too pafitively to be applied to any other: * Seventy Weeks* Dan 9. 24.
are determined upon thy People, and upon thy holy City, to finijh the Tranjgrejjions,
and to make an end of Sins, and to make reconciliation for Iniquity, and that by the Ver. 16.
cutting of, or death of the Mefftah.
No more can that place in the 2id Pfaltn be applied to David, but after a fi-
gurative, or I may fay, very far-firetched manner. The Holy Ghoft hath de-
fcribed the Authors of Chrift's Death, the Kind of it, and the Circumftance,
with fo lively Colours, that 'tis impoffible not to fee the literal fulfilling of them
in Chrift dying upon Calvary: * The AJfembly of the Wicked have inclofed me, *"PJal. 21."
they pierced my Hands and my Feet ; they look and ft are upon me they part my 1 '' 1 l'
Garments among them, and caft lots upon my Vefture,
One cannot affirm the fame of tbefe Predictions, as of the S)biHin Oracles,
and fay, they were made after the things were come to pafs. The Jews, who
were the Chriftians greateft Enemies, were the firft Receivers of God's Predi-
cflions, and have them by them to this Day. God had a peculiar care of their
prefervation for many Ages, that they might juftifie them to be true Prophecies,
againft thofe which fliould call in queftion the Teftimony of Chriftians, who
maintain out of them, that Chrift ought to fuffer, and his Death to be the main
Defign of God.
CHAP,
The Third
Mark.
CHAP. V.
Of the Wifdom of God, or Inflexion: upon the Vndeftg nivgnefs of the Author of
the Gofpel.
THE wife Contrivance of a Defign appears, when tbe fame Adion fcrvesto
many Ends, which arsiwer exadly the Author's Intention. TheCrofsof
Chrift, as we have Ihewn, perfwades Men of the Truth of another Life, affords
God the'opportunity of demonftrating in Chrift' s Perfon the Truth of tbe Refur-
redion, encourages his Difciples to luffer for the fame Caufe, and offer? Man-
kind a powerful Motive to Holinefs.
Every Lineament ihews the heavenly Hand that framed it, and all of them
together, do fully fatisfie us, that none but the moft accurate Hand of a molt
wife and infinite Being, could have pourtraited fuch upon the Crofs. I? mult
be be who can create Light out <if Darknefs, who could turn Infamy into Glory;
it muft be, I fay, God, whs could make fo bafe a Punifhment ferve to fo Noble
and fo Great Ends. Can one believe, that fo great a Defign can be a Work of
Fallkood ? And that Impofture, which from its beginning hath fuch mean and
interefted Profpeds, Ihould have for its End, Things fo glorious, and fo worthy
of admiration ?
3. Befides thefe wonderful Ends, there is yet another Reafon, which difco-
vers tbe full Extent of God's Wifdom in the Difpenfation of tbe Gofpel, and lets
it above the Subtlety and Cenfures of the Deifts. God was pleafed to found the
Gofpel upon the Death of its Authors, that we (hould not attribute its Eftablilh-
ment to Humane Profpeds of Advantages. He bath removed all Occafions of
Incredulity, and profane Scoffings of Men, and wifely taken another may to re-
veal the Gofpel, different from that by which the Law was delivered, that none
might objed to Chrift, what be forefaw would be objeded to Mofes.
The Lawgiver of the Jews, the Deifts fay, was a skilful Politician, Pharaoh 's
Court, wherein he was brought up, had too well acquainted him with thofe
Arts. The Defign of aggrandifing his Family, made him take up the Cloak of
Religion ; during his Life he retained the Supreme Power, and gave to his Bro-
ther the Prielthood, which was the greateft Employment of the State, and pro-
cures to the reft of his Family, the beft of tbe Country; that is, the Tithe of
all, without any trouble to themfelves. It was the Jews Intereft, fay they, to
fuffer themfelves to be deceived : Becaufe it was an Honour to their Nation, to
publilh, That God had revealed himfelf to them in fo glorious a manner, while
be had left all the reft of the World in Darknefs.
I do
( 43 )
I do not pretend to refute here, the Malice and Impiety pf this way of Rea-
foning, 'tis sot the Defign of thisTraCl: This is a thingalready done by learned
Men, and I will refer the Reader to the admirable Reriexions of the moft learn-
ed Dr, AHix, upon the Five Books of Mofes, to prove the Truth of the Chri-
itian Religion ; wheiein he anfwers in a mott prolound manner, all thole kinds
of Objections. All that we have to add, is, that fuch Objections cannot be
made againil the firft Promulgers of the Goipel.
The face of things is here quite changed, and God deprives Impiety of all
Power to do hurt. Cbriji, far from obtaining any greatneis upon the Earth, de-
fpifes it; he hid himfelf, when they were about to make him a King ; he hath
neither Riches, nor Temporal Employments, to beftow upon his Difciples :
On the contrary, be promilcs nothing but Croffes, and Perfections in this
World. This is the Glory he prepares for his Followers: If any one will come
after me, let him take up his Croft, and follow me What Defign of Inter eft can
they challenge bim with ? He lofes bis Life for the Truth, and requit es bis Fol-
lowers to do the lame. Where are here any carnal Defigns ? where lies the
Policy of it ?
Had Chrift been Mafter of much Riches in this World, had he enjoyed its
Greatnefs, had he fought as Mahomet did, to maintain his Undertaking, and
placed his Religion on the Pummel of his Sword ; had beeftablifh'd a Hierarchy
like that of the Roman Church, bad be given to his Apcftles an Ablolute Power
over Kings, and Kingdoms of the Earth, and the Authority of abfolving SubjeChs
from their Oath of Allegiance ; had be commanded them blindly to follow his
DoChrine, and fet up a Tribunal of Inquifition, to punifli Rebels and Unbelie-
vers ; half an Eye might fee, that his Religion was the Work of a Man, and
that an immoderate Ambition, rather than the Love of Truth, was the chief
Inducement to his AClions.
The greateft Mark of Sincerity a Man can give, is the Undefigningnefs of his
Acftions; for when a Man fees the Author of a Religion, neither attending to
the railing of his Fortune, nor that of his Followers ; when his Defign can be
fufpeCted of no Humane Intereft, then one may reafonably think favourably of
fucb a Dcdrrine. But when one cbferves, how far Chrift, and his Apoftles were
from being interefted, when one fees them expofe themfelves to the Hatred of
the chief of their Nation, and ro the Rage of a blind Rabble, and quit even
their Lives, rather than to forfake their DoCtrine ; 'tis a convincing Proof, that
the force of the Truth was the only thing that put them upon is.
There is not then the leaft ihadow of Human ProjeCh or Defign, to be
found in the Authors of the Gofpel: Vanini, that infamous Atheift, was forced
ro own thus much One cannot objeCt here, that they had a Mind to get then -
(elves a Name. What new way of Glory is this, to fuffer fuch fhameful Deaths,
as rendered them moft vile and contemptible in the Eyes of all'Men ? Can any
one imagine tbey fuffered willingly to maintain an Impofture ? But can it enter
any Man's Thoughts, that Chrift , wbofe ConduCt was fo prudent, and Inftitu-
tion fo holy, had done a thing which the worft of Men would not dare to com-
mit ? We muft then conclude, that his Death fully comes up to the reft of his
G Life,
C 44 )
Life, and own it an A&ioa of Sincerity, and Courage truly heroick, which made
htm iook upon Truth as a thing dearer than bis Life.
The tame might be affirmed of the Apoftkf: Is it likely, that poor Filhermen
had forfook their Nets, and infamous Publicans their Office, to go and publilh
a manifeit Fallhood, and maintain it at fo dear a rate as the lofs of their Lives ?
We mult all agree, that their own Senles had well fatisfied them of the Truth of
Cbriji'% Refurredion ; and confequently, that there is nothing more certain than
their Teltimony of it.
Tfaefe Reflections might be enough to convince any confidering Perfuns, that
Chriftian Religion is truly the great Work of the Deity. Men being to be per-
fwaded of the Certainty of another Life, God could effed it no better way, than
by making the firft Founders of the Gofpel Martyrs for it.
Such management could not fail of taking with Men, who are namrally in-
credulous, and inclined to judge of other Men by themfelves. The Cheats
which interefted Men had vented in Religion, had too much augmented the In-
credulity of others; Priefts in all times gained no fmal! advantage from the
Weaknefs, and credulous Superftition of Men : The manner of Idolatry's firlt
Rife, and afterwards its Entertainment in the World, argues it to be nothing
but Human Contrivance, hence it is, that Men of Reafon ftand fo much upon
their Guard, and prove fuch Sceptick,?: Therefore fomething oppofite to tbefe
Delu lions was cteceffary to convince them.
The place that raoft required the Crofs to be ereded on, was the Theater of
Idolaters Impofture ; the Priefts of falfe Gods did notorioufly abufe theSimpli-
city of the People ; their Temples eccho'd forth nothing but falfe Oracles, which
Covetoufnefs and Fraud had fuggefted : Tbefe things were tbecaufe, why the
infinitely wife God founded Cbriftianity on the Death of its Authors; be made
them lay down their Lives, the chiefeft of all worldly Goods, that their Unde-
figningnefs might vindicate them from all Sufpicion of Impofture. God takes
contrary Methods to the Aflerters of Idolatry, to demonftrate the Divinity and
Excellency of his Religion. When a Man goes beyond another, Intereft is his
only Aim : But when he ads for the Truth, he difregards his own Interefts, pre-
ferring it to all things,even to his own Life ; this is very well known to all Men:
Hence it is, that God takes from the Authors of the Gofpel, all profped of
worldly Advantage.
One muft be but little befriended by Reafon, to afcribe to mean and low
Forefights, a Work eftablilhed on the lofs of one's Life. He is wilfully blind,
that fees not here the Finger of God, and the Depth of his Wifdom.
This is fo aftcnilhing, great, and wife an Undertaking, that we cannot but
acknowledge it the Work of God himfelf; for if we confider irsCaufe, Effeds,
and Manner of its Execution, there is nothing in all tbefe. but is worthy of its
Author, and the faireft Charaders of a Divinity are foeafily fpied in it, that we
caa by no means fufped it to be the Wotk of a Mortal.
CHAP.
CHAP. VI.
Of the fwift Progrefs of the Gojpe/, and continued Duration of it.
THE Saviour of the World well knew the Effecft his D.atb would have up* TfoPou rth
on Men, or the Strength of the Proof of his Martyrdom : * If I be lifted up ]2
from the Earth, I will draw all Men unto me. This Jefus faid, fignifying what 32, 33.
Death hefhould die. The fwift progrefs of the Crofs, dieted the exact accom-
plifliment of this Prophecy. How great Perfections did the Apoftks meet
with from the Rage of the Jews and Heathens, equally interefted to oppofe a
Religion, which could not be eftablifh'd, but upon the Ruins of theirs: Not-
withltanding this, the Crofs flourilhed every-wbere, it triumphed over the Law,
and Idolatry, at fuch a Time, and in fuch Places, where it could be leaft
expected.
The Authors of the Cbriftian Religion, did not appear in a rude and unpo-
lilhed Age j Cbrift was born in the Age of Auguflus Cafar, and crucified under
the Reign of Tiberius ; and when the Sun of Htghteoufnefl firft fhone forth, Home
was in its Splendour, and could boaft of the molt exadl Politenefs j and Athens,
at the fame time, was the Mother of Sciences: Thefe places the Apoftles chofe
to found forth the Gofpel in Tbey pitched upon no By-places, the moii famous
Cities both in the Eaft and Weft, were the Theaters from whence rbey publifii-
ed their Docftrine, and made fuch Progreffes in them, as to eftablilh in moft of
the Heathen Cities, very large and flouri/hing Churches.
In the Second Century, Tertullian obferves, in bis Apology, an Authentick
Writing, that the Number of Chriftians was fotgreat, that they filled the Armies,
the Cities, the Palace, and even the Senate it felf.
Were the Chriftian Religion an Impofture, bow can we conceive it could
make fuch Progreffes ? What we find reported of the Miracles and Sufferings of
the Apoftles, muft necelfarily be true, conlidering the fpeedy Effecft their Tefti-
mony had on the Minds of Men.
At this time a Day, if a Number of Fifher-men, pretending to Infpiration,
fliould undertake to fet up a new Religion, 'tis very plain, they could not in fo
enlighrned an Age as this is, have any proportionable Progrefs with that the A-
poftles bad.
The Monks, who, doubtlefs, are fometbing more fubtle than unlearn'd Fifher-
men, could not accomplilh luch a Defign, notwithftanding they undercook it in
a time of Darknefs and Ignorance: The fpeedy Suppreifion of their Eternal
Gofpel, or oeconomy of the Holy Ghoft, as they impioufly called it, iho upnft-
den by the potent Order of the Jacobins , Ihews, that Impoliure can thrive b .
very ill, when purfu'd as vigoroufly as this was, when attacked by the Park;
ment of Parti.
G 2 E t
But to bring Examples nearer home : In the Reign of King Henry the
Third, one procuring five Wounds to be made in his Body, in relenoblarice to
the five Wounds in Cbnfi\ Body, pretended to be the Chrift , and bad gotten si
Woman that took upon her to be the Virgin Mary ; who continuing oblfmate in
their Madtiels, were adjudged to be immured, and fhut up between two Walls:
Aad there was an end of them.
In Queen Elizabeth's Time, Hacket, born at Oundle in Northampton-/hire, a
mean Fellow, of no Learning, all on a fudden, took upon him a fhew of won-
derful Holinefs, did nothing but hear Sermons, and getting Scriptures by Heart
and counterfeiting Revelations from God, and an extraordinary Calling, grew
to be magnified by certain zealous Minifters ; and efpecially by one Edtvard
Coppinger, (a Gentleman of a good FamilyJ and one Arthington , that they ac-
counted him as fent from Heaven, and a greater Prophet than Moftes, or John
the Baptift ; and finally, that he was Chrift himfelf, come with a Fan in bis
Hand to judge the World. And this they proclaimed in Cheap-fide, giving out
that Hacket participated of Chrift's glorified Body, by his efpecial Spirit, and
was now come to propagate the Gofpel over all Europe , and to fettle a true Di-
fcipline in the Church of England, and that they themfelves were two Prophets,
the one of Mercy, and the other of Judgment, with many fuch incredible Blaf-
phemies : Whereupon Hacket was apprehended, arraigned, and at laft hanged,
drawn, and quartered, continuing all the time, and at his Death, his blafphe-
mous Afiertions. Coppinger, a while after, llarved himfelf to Death in Prifon.
Arthington repented, and made his Recantation in a publick Writing. Thus
fell their Impofture,
From hence we may eafily conclude, That had not the Gofpel been the Work
of God, the manner of its propagation had put a fudden flop to it. Other means
have been ufed to eftablifh Falfhood : For Impofture commonly owes its Progrefs
and Eftablifhment only to Force and Violence: When the Authors of it have the
Power on their fide, it cannot be refilled and oppofed, but with evident Dan-
ger. 'Tis well known, bow Mahomet at firft eftablifhed his Religion ; he oppo-
fed Force againft Force, and Army againft Army : The Alcoran bad not been
known in many places, had not the Crefcent been firft: fet up ; and Conftantino-
pie had remained Chriftian to this Day, had it not been aflaulted and taken by
Mahomet the Second.
The Gofpel was not fettled in the World by fuch means; Chrift crucified hid
obtained an almoft univerfal Empire in the World, before Conftantine came to
the Throne. The Progrefs of the Crofs was not beholding to any earthly Power
or Affiftance: For God would not have bis Work attributed to an Arm of Flelh,
and the Effed of his Infinite Wifdom, to the Fortune of War : For this Reafon
he gave the Founders of the Gofpel up to Death, and elFablifhed Religion by
their Martyrdom, being far from ufing any Violence in the accompiiftiing of it;
which plainly lhews, that the Swiftnefs of its Progrefs, flows only from the Force
of the Truth ; lince that which in all probability would be its ruine, ferves to the
eftablilhing of it.
David plainly foretold this great Event : The Stone which the Builders rcfufed,
is become the Head-ftone of the Corner : And hath been cemented to its place with
Blood lo firmly, as all the Gates of Hell could not prevail againlt it. Violence
could do no more than eredt on this Foundation, many fair Temples to the God
of all the World.
The Continuation of the Gofpel's Progrefs, plainly evinces its fwift Effect, to Marks-
be a good Proof of its Truth j for tho God out of his juft Judgment fomeiimes
permits an Error to prevail, to punilh the Contempt of the Truth ; yet bis Pro-
vidence, at one time or other, puts a Period to it, notwithlfanding all Violence
ul'ed to uphold it: Whereas true Religion withftands all the Malice and Rage of
Men. They that put Chrijl, and his Apoftles to Death, no doubt intended to
extinguifli their Doctrine with their Lives; and had not the Crofs of the Saviour
of the World been a moft clear Proof of his Sincerity, it had caufed the Ruine of
the Gofpel j had not the Apoftle's Death convinced Men of the Truth of their
Undertaking, their Doctrine had been buried with them long ago.
There is nothing more fatal to Impofture, than the Death of its Authors ; 'tis
a Trial it cannot fuftain : For who is he, who knowing bimfelf to be impofed
upon, would undertake its Defence. The miferable End of fo many falfe Mef-
fiaffes , which appeared before and after the coming of the true, is an evident
Proof of what we have faid before ; and their fad Fate is more than fufficient to
convince all Men of Reafon, that fince Chrijl, tho dealt with after the fame man-
ner, hath met with better Reception, 'tis an Evidence he was truly fent from
God r For had his Gofpel been the Work of a Man, it could never have refitted
the Violence done againft it.
The famous Hiftory of the Impoftors, Thudas, and Judas of Galilee , who
boafted themfelves to be the Mejfiah, had never reached our Ears, had not Ga-
maliel, and Jofephus, mentioned them, as fad Examples of Impofture. The wife
Dr. Gamaliel was not ignorant, that Impofture is not able to continue long ; fince
he tells the Jews : * If this Counfel, or this Worl^be of Men, it will come to nought: * 33,
But if it be of God, ye cannot overthrow it. The Maxim of this great Mafter 39,
proved true; Providence watched over his Work, and the Duration of the Go-
fpel, is an evident Proof of its Truth ; for God had never concerned himfelf for
its prefervation, had it been an Impofture; witnefs the Example of Ben Cosba,
who aflumed the Name of Barcocevah ; that is, the Son of the Star, to make the
Jews believe he was the Star fpoken of by Balaam.
This falfe MeJJiah, feduced fo great a Number of the Jews, that if Heathen
Hiftory did not mention it, it had been impoftible to believe it; he made fad
havock with this Croud of miferable People, he caufed many Chriftians to deny
Chrijl, and put an end to many others, by difmal Tortures. But at Iaft the Em-
peror Adrian, feeing this Mifchief get Head, thought it worthy of bis Prefence,
and fo appeared at the Head of an Army, fought, and defeated him with fuch a
Victory,
"Vi&ory, that the Jews were never able to recover. Never had Impofture fairer
Beginnings, and fwifter Progress, yet being an Impofture, it came to nothing
together wiih its Author, who drew after bim the Ruin of all the Nation.
Let one but confult the Hiftory of the Turks, and he will find there the Tra-
gick End of many of tfaefe falfe Meffiaffes, or their fhamefu? turning of their Re-
Hgion, to the end they might decline the Punifhment due to their Impofture.
There was about Six hundreds Years ago, a certain Jew called El David, who
gave out that he was Chrifl, and drew a great many Profelytes after him 5 upon
which he was apprehended, and brought before an Arabian Prince ; whoa'hed
him, What Miracle he could do, to convince him that he was net an Impoftor ? To
which he anfwered, Sir, cut off my Head, and in a little time you fhal! fee me alive
twain. Which he faid toprevent fome greater Torments, which he feared would
be in'fii&ed on him, for deluding the People . Whereupon the Prince replied,
A greater Sign than this thou can ft not give i and therefore, if after I have behead-
ed thee thou recovered to Life again both I, and all my People, and all the World,
jure, will ackyxwledge thee to be a Meffenger from God. And prefentiy he com-
manded him ro be Beheaded, and there was an End of the Cheat; and fo there
would doubtlefs have been of the Cbriftian Religion, if Chrijl's Death had not
been the Work of God : For he faid to the Jews, who required a Proof of bis
Miffion, juft as this El David faid, Def ray this Temple, and in three Days 1 will
raife it 'up. Upon this I ftake all the Credit of my Do&rine; they took him at
his Word afterward : Had his Death not been a Proof of his Sincerity, and bad
be not been raifed from the Dead, bis Crucifixion had doubtlefs had the fame De-
ftiny, as the Tragick End of fo many falfe Meffiaffes, which hath buried both
their Dignity and Undertaking with them.
If the Foundation Chriil hath laid on his own Blood, remains firm, 'cisbecaufe
it was built upon the Rock of Ages, that is, upon God's immutable Decree. No
Religion was ever fo expofed to the Rage of Men, as the Chriftian j the Devil
never fet upon any Undertaking with fo great Violence, as he did on this; yet
H;i . g the Gofpel remains. Jefus Chrifl is the fame yeferday, and to day, and for ever.
His Do&rine hill enlightens a great part of the World ; the moft cruel Perfe-
anions, and the Death of fo many Martyrs have but made it thrive the better ;
What other Reafon can be ailedged for its Duration than this ? That it is the
Work of God for which he concerns himfelf in (o peculiar a manner.
CHAP.
49
University
LH--=>
CHAP. VII.
Some Objections againfi the Duration of the Gofpel anftvered.
IT will doubtlefs be faid, that we muft not infift upon the Duration of the Chri-
ftian Religion, or go about to prove its Truth thereby ; fince that of Maho-
met hath luftained it lelf for thefe ten Centuries, notwithftanding it be no more
than a Human Contrivance.
We anfwer, There is a vaft Difference between the Eftablifhment of Maho-
met's , and the Chriftian Religion ; that at firft triumphed by Force of Arms over
all the Obftacles he met with i Mahomet got Victories, took Towns, and fpread
his Religion with his Power: But the Chriftian Religion was only propagated by
the Blood of its Authors; the Gofpel bore the Brunt of earthly Potentates, who
left no Srone unturn'd to fuffocate it at its Birth ; 'tis from its good fuccefs it had
under Perlecution, that we draw the force of our Proaf.
Had Mahomet's Religion been at its firft beginning expofed to Violence, had
its Authors been Martyrs inftead of Conquerours, its good Fortune and Continu-
ation might here have been objected with good Reafon ■, for then Impofture
would have had the Glory of withftanding Violence, and fuffericg Perfecution:
One cannot with Reafon oppofe its Duration to that of the Gofpel, and by that
go about to weaken the force of our Proof, feeing nothing of this Nature ever
happened.
'Tis no wonder to fee a falfe Religion live,feeing the Profeffors of it are not in-
ftrudted in the true one ; Men of tbemfelves cannot forfake their Errors, unlefs
they have light and help towards it. Were the Chriftian Religion offered in all
its Purity to Mahometans , the Gofpel would foon take place of the Alcoran ; foe
'tis well known, that Mahomet's Religion is nothing but a Compofition of the
Golpel, Law, and Heathenifm, intermix'd with many Fables. They embrace
indeed part of the main Truths, and go fo far as to acknowledge Cbrifl for the
MeJJtah ; yet they will not believe be was crucified ; they affirm he was taken
into Heaven ; and the more enlightned among them, do even prefer him to Ma-
hornet. There was fome who fuffered under Socman, for afferting, that Maho-
met was but his Servant.
It were very eafie to bring over to the Truth of Chriftian Religion,Perlor.s who
have fo high Conceptions and Efteem for its Author. Were the Cbriftians that are
among them not Idolaters, wereChrijl's Dodhine prefented ro them in its Primitive
Simplicity, and the Deftgn of his Death clearly explained, the Scandal they take
at it would foon ceafe, and it would not be fo hard a matter to make them good
Piofelytes totheTrutb : But while the Chriftian Religion appears in fucb an ugly
Shape, asitdoes among tbofe of the Greeks Church, there-is no likelihood toper-
fwade rhem to it.
'Tis
( 5° )
Tis farther obie&ed, that fince Judaifm bears up its Head againft To much
Crueitv and Oppretfion, as ic hath met w.th, we mud no: ftand lo much upon
the Duration ot the Gofpel, and upon the Trial it bore, fince this Example
(hews, that Obftinacy hath a greater lhare in the maintaining of a Religion than
1 '"f"' i V* j ^ | ^
tU h il obfervabie firft, that God defigning to abolilhthe Ceremonial Law hath
aduallv abolilhed it; exceptthe Ciieuncilion given before Mfes, and Icime other
Purifications, all the reft is of no ufe at this Day : For God having confined the
Obfervation of that Law to Jerufalcm, and ordained for Priefts only Aaron s
Family it appears be hath abolifhed the Elfentials ot it, aid incapacitated the
Jews for the pradifing of it, by turning them out of that place, erafeing their
l emple, and confounding their Genealogies :
• econdh Th< Jews Religion was no Impofture, it was a ; well as the Goipel
the great Wort of God : Jews worfliip the lame God with the Chriftiaos, obferve
the lame Moral Law, and believe the fame Refurredion, and the fame Future
Sta-e tho' they are deficient in not embracing the Proofs Chrifi hath given of
them' * 'Tis no wonder then, God Ihould leave fome Remains of his Works
s'tvorig them and permit them to continue under Afflidions, fince their prder-
vation ferves'as a Pioof to the Chrifiian Religion. Tbo they be the greatelt E-
nemies o f Cbriftianity, tbey affirm God hath promiled a MJJiah out of the Fa-
miiy of David , who Ihould call the Nations to the Knowledge of the true God ;
and they preferve very fcrupuloufly the Prophecies of God concerning this great
Redeemer, together with his feveral Characters; which are fo evidently found
in Gbrift as to vindicate Cbriftians in their acknowledgement of h m.
Add tothefe Confiderations. that St. Paul having foretold at the Eleventh Cha-
pte-- to the Romans, the Jews coming over to the Gofpel after all the red of the
Nations ; tbetr Prefervation being far from lelTening the Proof we draw from
the Duration of the Gofpel, gives us a favourable Opinion of it; and doubilefs
it will be one Day one of the greateft Proofs of its Truth, wnen the reft of this
Pmphecy (hall come to pafs. _
Tis then no wonder, that they have been preferved in the midft of fo many
Pcrfechtions, fince their Religion comes from God, as well as ours, with tbefe
two Differences, that their Ceremonies were but for a time, sod only inftituted
for them; whereas the Chrifiian Religion was made for all Men, and defigned
to continue to the World s end. _ .
This is the Rcafon why it was neither given in to folemn and tremendous a
manner to a fingle Nation as the Law was, nor eftablitfrd by force as Mabrmet's
Religion ; God by degrees founded it upon undeniable Proofs, and fitted to Mens
Ucderftanding : Tbe^Authors of it have given their Lives for it, that the World
feeing their Sufferings, and confidering that they alone had the Strength and Ho-
iiour to withfiand them, fhould be convinced of the Divinity of the Gofpel;
fince ir bore up it felf againft the Means, which never ufe to fail in the deftroy-
tog Falihood and Impofture.
CHAP.
chap . virr.
More Ob jell ions anftvered.
A Fcer all that bath be^n faid, no Body will be fo unreafonable, as to difpute
x 51 the Death of Chrift, and his Apoftles, to maintain the Truth of the Go-
fpel, under pretence there have been whole Sedls which denied the Sufferings of
our Saviour ; and to fay, that we have no Authentick Records of the Death of
thofe generous Martyrs we lpeak fo much of.
'Tis true indeed, we muft own, there have been fome Difciples of Cerdo,
Marcion, Valentinus, and Manes, who being ignorant of the great Defign of
Chrift' s Death, could not conceive how he fhould be crucified, without doing
wrong to God's Wifdom and Goodnefs. They had rather conceive him with-
out a real Body, than own he had lolt his Life ; and anfwered the Objections ta-
ken out of theGofpel, byafferting Chrift' s Body which was feen, was but a Pban-
tome, or empty Apparicion, and that he was crucified only in appearance: We
will fuppofe none would now maintain fuch a Chimera ; it would but tire our
Reader's Patience to anfwer fuch Trifles.
Mahomet takes contrary Meafures to bring the Death of Chrift into doubt,
which are as fantaftical ; he is fo bold as to maintain, that Chrift was not cruci-
fied ; and tells us, that Judas in his likenefs was put to Death in his room, while
Chrift efcapes, and is taken up into Heaven. We fhall not wonder at this Im-
poftor's Boldnefs, if we refledt on his Defign to head a Party > therefore to at-
tain his Ends, be fets up a Religion,which had nothing in it at the firft fight that
feemed unpleafant, or grievous to be born. He drew up a Body of Dodirines
which did equally fmile upon both Jews and Chriftians. But becaufe Judaifm
prevailed in Arabia , he borrowed more from the Law, than from the Gofpel ;
ordained Circumcifion, and took away the Death of Chrift, as the great Scandal
to the Jews. He draws out of the Gofpel nothing, but what might ferve to
Chrift' s Honour •, and afferts in his Alcoran, that he was the promifed Mejftah,
and was taken up into Heaven; he denies be was crucified betwixt two Thieves;
he thought however this Vacancy was to be filled up, and finding none morede-
ferving of it than Judas, who betrayed his Mafter, he places him betwixt the
Caitifs, to punifh him for fo foul a Crime.
Mahomet s rafii Aflertion is fo far from injuring this Truth, as to (hew on the
contrary, that Cbrift's Death is the Work of an Infinite Wifdom j for Man
rakes another Courfe than God hath done, when he defigns to fet up a Religion
for bis own-Intereft. Mahomet was more politick, than to lay the Foundation
of his Do&rires upon a Death fo infamous as that of the Crofs; Humanity hath
quite other Profpedb, therefore this Impcftor propofes nothing in bis Alcoran,
which might affright or fcandalize the World : But on the contrary, be lhews
H the
the faireft fide of Things, and leaves out of the Gospel whatToevefm'gbt feem
uneafie or ungrateful to his Proielytes. Man's Intelled is too limiced co pene-
trate as far as God's ; then he is lenfible of his Weaknels, when he is put upon
it to extrad Light out of Darknefs, Glory out of Infamy, and Life out of Death,
for thefe are things above his reach ; hence 'tis, (bat for want of diving into the
Defign of God,he condemns it, brcaufe he is not acquainted with it ; and what
* i Cor.7. 14. is more, be boldly ventures to challenge it with Folly : * Tie natural Mart recei-
"" ' vetb not the things of the Spirit of God ; that is, the purpofe of God in Chrilt's
Death : For they are foohfhnefs unto him i neither can he knew them, becaufe they
areJpiritually difcerned.
Mahomet bad never dared to deny Chrifi's Death, it being fo Aushentick a
Fad, had he been acquainted with all the Reafons ot it; for if God's Reafons in
it were rightly underltood, one Ihould difcover too many Matks of Divini y in
it, to call it the leaft in queftion ; that Teftimony born to the Truth was fo he-
roick, as to deferve the higheft admiration.
As to the Apoftles, one cannot difpute their Martyrdoms for the Gofpel,
under pretence there is no Hiftory that affords us Autbcntick Proofs of
them.
'Tis the fame thing to ftt up a ridiculous Pnrhonifm as to call in queftion
Fads written by contemporary Authors, tranfmitted to Pofterity by a conftant
Tradition. Is there a: y thing more Authentick than St. Stephen's, and S l James's
Martyrdom mentioned in the AEls? Does any thing carry greater Authority
with it, than the Perfecutions of St. Paul, whom St. Luke, in the Clcfe of his Hi-
ftory, leaves & Prifoner for maintaining the Refurrediun, by preaching that of
Chrift ? Clemens , in his firft Epiftle to the Corinthians , together with other Au-
ihorSj informs us, That the Apoftles died Martyrs, with as full affurance and
fatisfadion as we can defire to have of any diftanc Tranfadion. No Body ever
went about to doubt cf it, but tbofe who being pinch'd by the Reafons of their
Adverfaries, oppofe mecr Evafions to decline the ftrength of the Blow.
The laft fpecious pretence that can be made, is, that they were juftly punilh'd
as Innovators in Religion, and moft dangerous People capable to perplex the
State, and abolilh the two moft ancient Religions of the World. We readily
grant this laft to be their Defign; that is, the pulling down the Jewilh and
Heathenifh Religions, the Event plainly lhews it: But the Queftion returns,
Whether it was of tbemfe'ves, or of God ? If of God, the Objedion falls of it
felf for this Reafon, that we muft rather obey God than Men, whatever Trou-
bles we may be accidental Caufes of.
If they fay of themfelves, there occur many Inconveniences, it will be their
Bufinefs to make us underhand, how Perfons of fo holy Life, and wife Dodrine,
could be fo rafii as to lofe their Reputation, and even Life it felf, to aver things
they never were Witnefles of.
They muft take fome Pains to teach us, how a Company of illiterate Fitter-
men, could refblve to leave their Families, and Employments, to go up and
down the World, to preach up an Error, of which they were convinced that it
was fo.
They
C 53
They ttraft perfwade us, that their Progrefs was not fo Grange, and that it
was ealie for them- to accomplilh their Defigns, how chimerical and ralh foever
ihey were.
They muft prove to us, How an Impofture, againft which all the World is up
in Arms, can fubGft, notwirhltanding its Authors, and their Profelytes, have been
moft cruelly put to Death ?
They mutt alledge a good Reafon, Why falfe Mejjiajfis, who for their
time bad more Followers than Chrifl hirofelf, could have met with fo little
fuccefs ?
They muft difcover to us what was their intent, if they did not preach the
Truth ? For let a Man be never fo much deferred of his Reafon, we muft fup-
pofe him to have fome Defign if he lofes his Life, rather than to forfake his Te-
ltimony.
They muft anfwer all thefe Difficulties, to weaken the force of the Proof we
draw, from the Death of the Apoftles, to maintain Chrilt's Refurre&ion, and to
difpute with Reafon the Verity of the Golpel; otherwife we (hall furely think,
they doubt of it only to latisfie the Vanity of being thought the Monopolifers of
Wit.
Many Perfons doubt, without ever reflecting on the Proofs of the Chriftian
Religion, they think, that we have no other affurance of another Life than thar,
becaufe it is revealed : They do notconGder, that the Eifence of Chriftianity, as
to Matters of Faith, depends on the Proofs God hath given us of a future State ;
'tis upon theTeftimony that our Saviour bath born to the Truth, and upon that
the Apoftles bore to his Refurredion, that our Faith is grounded j it is not
grounded then upon a bare Revelation, as the Deifts pretend,but upon moft cer-
tain Matters of FaCh
We have the beft Affurances in the World, that God hath fpoken to Chrift ;
the main DeGgn of the Gofpel is to prove this Truth, and the End of Revelation
is to perfwade us ofir. Were we once convinced that Cbrtfl came from God,
there would be no difficulty in all the reft ; the Idea we have of an Almighty
God, eaGly diffolves all the Obje&ions that can be made againft the Refurre-
Ction.
G H A P.
( 54 ) 77
CHAP. IX.
Tbat the Gojbel in the Greatnef cf its Promifes, and in the Force of its Proofs, fets
forth nothing, but what is moil conformable to Re a fan, and moft worthy cf the moft
ferf eft Being.
IF a Man will take the leaft trouble to examine what is already faid, he will
find that Chrifi, and his Apoftles are the only Authors we have confulted, fince
wba'foever we have faid is grounded upon Texts of Scripture, and upon the
Defign of the Gofpel. There is nothing here that is repugnant to Reafon ; God's
Wifdom Power, and Goodnefs, the lntereft of which the Deifts pretend to
maintain, being far from receiving the leaft Injury, fhine forth with all their
We know we have not here to deal with Atheifts, Perfons unworthy of our
Notice : But we difpute againft thofe who acknowledge a moft perfect Being,
and who pretend to efpoufe the Caule of Reafon ; let them acquaint us wherein
the Gofpel in the manner it is here reprefented, is incompatible with any Perfe-
tftions of the Supreme Being, and contrary to any Notion of common Sen fe ?
The Gofpel propofes nothing to us, but the Knowledge of God in the full ex-
tent of all his Perfections ; the Wifdom of God's ConduCt, his Infinite Goodnefs,
the Excellency of his Laws, and the Greatnefs of his Promifes, difcovered to us
in it,are as it were,fo many Mirrors,wherein we may contemplate the Perfections
of the Deity. The politive Alfurance be gives us, that be will one Day juftifie
his Providence and Dealings with us, affords us as high Conceptions of his Juftice
and Power, as could beexpeCted.
If the Chriftian Religion comeih up to the Idea all rational Men have of God ?
If in the choice and force of the Proofs,the Gofpel prefents us with nothing, but
what is moft worthy his Wifdom, what Reafon have they to doubt that this is
his Work ?
There is no Religion in the World, which affords Men more clear Ideas of
God's Infinite Perfections, than the Chriftian: What could mere evidently de-
monftrate his Greatnefs, than the Recompenfe the Gofpel fets forth, the Means
to affure us of it, and the Conditions required to obtain it ? By Faith God will
have us to rely on his Power, and truft in the Verity of his Promifes, and by
Holinefs to cranfcribe his Pattern, that no impure thing may approach him.
Man loft himfelf, for calling inqueftion, againft all evident Reafons, thecer-
tain Threats of Death God made upon the eating of the forbidden Fruit; and
God will have him to make Amends for bis Incredulity, by believing a feeming
impoffibility : He firft doubted God's Power of taking away his Life, and now
he muft believe, God will raife his dead and confumed Body at the laft Day ;
thus he keeps up his Power and Glory together, with the reft of his PerfcCitons.
He
C 55
He ads faere as a Supreme Being, yet he condescends to our wesknels, like a
moft element Father j (ince he forgets nothing to produce in us that Faith
he requires, and prefints us with whatever may make impreffion on us.
First, He takes Adam out of the Duft,that we Ihould not doubt, that he who
hath formed us out of Cisy, can reltore us again, when by Death we are re-
lapfed and turned again into it. Secondly, Having threatned Adam to reduce
bim to his Primitive Duft, he promises a Redeemer to affure him, that he would
one Day free him from that Stare. Thirdly, He tranfiates holy Men to Heaven,
as Enoch and Elijah, to (hew this was the place he had let apart for the Reward
ofVertue. Fourthly, He raifes the Dead before ever the Refurredion was
preached to the World, that he might induce Men to believe it mere eafily,
when Ckrijl Ihould bring it to light. At laft he feeds the promifed Redeemer to
give us undoubted Proofs of it; Chrift works Miracles, raifes the Dead already
corrupted, and gives by his Death the greateft proof of his Sincerity that could
be given ; God raifed him.to (hew in his own Perfon, the Truth fealed by his
Blood,and fends the Witneffes of hjs Refurredion throughout all the World, to
confirm by their Miracles, and iofs of their Lives, their Teftimony : Is it poffi-
ble not to difcern here the Finger of God, but to attribute to Men a Work which
fo well fuftains it felf, and comprehends fo great Wifdom in it ?
One may fee by this little Effay, wherein Chrijl's Deaib is fet forth with great
Simplicity, that the Crofs, which at firft fight is a Scandal to fome, and Folly
to others, is the efFed of a moft Infinite Wifdsm ; we (hall only need to confider
its Reafons to be convinced of it.
There is nothing here, but we may reafonably agree to; God is not an unjuft
Mafter, to require of Men a blind Obedience: All that he hath done for our
Salvation being grounded upon wife Reafons, and the greateft Perfedions, he
expofes it to the Judgment of all the World : He would have us believe with
Reafon ; for if he reveals another Life,he backs his Revelation with Proofs, and
will have us to examine them, that we may admire his moft wife Condud.
Men are afraid to bear the touch, when th' / have propofed fome Tenets in
Religion ; they are very angry with thofe, who go about to difcover their weak
fide ■, they require an implicite Faith : But God deals otherwife with us, his A-
dions and Words being grounded upon bis Eternal Reafon, there can proceed
noth'ng from this Source, in the leaft to.eclipfe bis Glory. Examination being
far from difcovering any Imperfedion in Revelation, ferves only to the manifeft-
ing of its Greatnefs and Excellency.
God knows, that the more clearly we fee into a Defign, the more we admire
the Wifdom of the Author: For this reafon St. Paul wilhed to the Epheftans,
That the Eyes of their Underftanding might be enlighcned, that they might
know the full extent of God's Wifdom in Chrift Jefus. If a Man fliould propofo
to his Hearers Things beyond their Comprehenfion,be would.no doubt,put them
to the Blufh, and make them think meanly of themfelves ; but one fnould not at
all admire his Wifdom, becaufe not conceiving what he fays, ois could not be
able to judge of it.
'tis
'Tis a common Max'm among thofe of the Roman Church, that to be faith-
ful, or a good Cbrtftian, one mud believe implicitly ; but to be a Philo'opber,
one mult lee clearly. Tfcty advance this Maxim to maintain the Work of Men,
that of God needs not fuch aHhtance. I own, one mult blindfold himfelf to be
a Pa put i but God does not require we Ihouid put out our Eyes to be Chriftians ;
Nothing being in the Golpel, but whac is moit wife, he will have us to examine
it, that we may give him Glory with Reafon J for weft we forced to a blind Be-
lief, our Belief would be without Reaion, and we could never know God's Wtf-
dom in this excellent Dilpenlaiion, and publilh it upon good grounds.
Tne Gofpel then hath nothing in it, but what is abiolntely wile and reafona-
bie : The Deifts unhappily believe our Faith is only grounded on the Authority
of him that fpeaks to us; what we have faid of the great Dcfign of God in the
Death of Cbrift, (hews, that if we have given our Allent co it, 'tis not impliciteiy,
but as Perfons who have the full ufe of their Reafon ; we verily believe, that
this great Event contains nothing, but what is very confonact to Reafon, and
agreeing molt perfectly with the Ideas we have of the greateft Goodnefs, Wif-
dom, and Power.
We demand of thofe that deny Revelation, and pretend withal to own a moft
perfedt Being, How they can conceive that an infinite Goodnefs hath never com-
municated it felf to intelligent Creatures, but by giving them their Beings ? Do
they think, that ic did not endeavour to procure them all the Happinefs they
were capable of enjoying ?
If they believe God to be infinitely holy, can they imagine he would not love
Holinefs in Men, and that he hath been wanting to infpire them with the fitteft
means for the attaining of it ?
If the Deifts believe a moft infinitely wife Being, can they fuppofe that God
bath created Man only to exercife his Power ; and forefeeing them about to rc-
turn to Daft, he bad taken no care to reftore and renew the moft perfeift of ail
his Works ?
If they acknowledge him to be juft, how can they reconcile the Adverfity of
good Men, with the Profpeiity of Bad, if he does not one Day re&ifie all things,
and render to every one according to his Works ?
Lajlly , If they own him to be infinitely powerful, what difficulty can they
pretend to find in the Refurretftion ? The fame God who hath framed us out of
nothing, is he not able to raile us out of the Duft, and give our Bodies their pri-
ftine Figures ? If they believe him Omnipotent, they cannot deny Refurrecftion ;
all the Queftion is, Whether God will raife us again ? And what Reafon have
we to doubt of this ? Since he hath fent Chritt on purpofe to acquaint us with
his Will in ibis, and to give us fuch fufficient Proofs of it, as all the World might
feel their force, and confefs their excellency.
The
The CLOSE.
A T the beginning of this Tra6t, after having fpoken of the Caufe of the Un-
belief of the Deiffs, and endeavoured ro free 'em of the Milt which hinders
them from feeing the Crofs of Chrift in its proper clearnefs, we have given jult
Ideas of it, and (hewn, that it agrees with the main Defign of God in the Go-
ipel, God inrending to convince Men's Unbelief by undeniable Proofs of ano-
ther Life, found nothing fitter for it, than the Death of him that proceeded from
him ; he caufes his own Son to expire upon the Crofs, to maintain the Truth of
what he faid, to convince the World, that for the very Truth he underwent fo
grievous Sufferings: We have proved from places of Scripture, this was the chief
Reafon of his Death.
We lhewed alfo, that God foordeied it, as to take occafionby railing his Son
from the Dead, to give in bim an ocular Proof of the Truth he died for. We
have proved, That God's Defign being to eltablifh Chriff's Refurredtion, the
great Proof of the Gofpel, by the Blood of Martyrs, nothing could be more pro-
per to encourage them to fufter for this Truth, than the Example of their Ca-
ptain. We made it appear, that God yielded him up to Death, to make us good
Men in profpetffof a future Happinefs confirmed by it.
Afterwards we endeavoured ro give juft Notions of his Death, confidered as
a Sacrifice, and to convince the Deifts, that tho God looked upon ir as a Victim-
in our room, yet there was nothing in all this, that encourages Sin, or charges
God with the leaft Imperfection.
In the Second Parr we have weigh'd the mod confiderable Objections, and
vindicated God's Wifdom in Chrift's Death, by demonfirating the plain Marks
it had of Divinity.
If the Crofs of Christ was duly confidered in the manner we prefented it, both
the Scandal taken at it, and the Folly it is charged with would foon beremovedj
and the Crofs efteemed the Work of the fublimeft Wifdom. They condemn
things before they know them, they prejudge the Matter, and then proceed to
pafs Sentence on it, without taking the trouble at all to examine ir.
After all that hath been faid of God 's great Defign of Chrift's Difinrereffednefs,
which forced an Atheift to own it, a Wicnefs not to be rejected on thisoccafion »
if after all tbele things, they will not believe Chrift's Death to be the Work of
God, let them examine tbemfelves, Whether the Depravation of their own-
Hearts, hatbnot raifed thefe Difficulties againft ir, rather than their pretended
Reafon ? They will not forfake their Doubts, becaufe they cannot refolve to
rnortifie their Affetflions; and they know very well, that Belief, without a good'
Life accompanying it, makes us the more guilty before God.
7' \ 5° J
If one would fenouily cbhiider, that the Study of Religion, and the Search
after the Sovereign Good, is a thing of the molt abfcitite neceflity, and wor-
tbieft of an honelt Man, they would doubtlefs make it their chiefelt Employment.
If God from all Eternity hatb always been contriving to make us happy, 'tis ve-
ry reafonable we fliould beftow fome few Hours id meditating of it. Thegreateft
Bullae,fs of Life is here concerned, together with all the Intereli: of Men 5 if we
lefe the Opportunity in this World, we Ihall never find it in another for here is
the place, in which we can only perform what God requires of us towards our
Happinefs j if out of Unbelief and Impenitency we abuie the Means of Grace,
we lhail be deprived of all his Protnifes, and experience the Rigour of bis le-
vereft Threatnings.
Thefe Confiderations ought to make deep impreflion upon any rational Man,
and make him duly confider, that be cannot take too much care for a thing of
fo great importance. God hath done for our Salvation, whatever could be ex-
pebted of his Wifdom and Goodnefs; Man mult take fome pains in it, and exa-
mine the Revelation from its Source, the Scripture \ he muft endeavour to di-
ftinguifh the Voice of God from that of Men, and take care to acquire to himfelf
a true and folid Judgment, with a fincere and honeft Heart; on our Choice and
Management, depends our Eternal Happinefs or Mifery : If Cbriltian Religion
then only fhews us the Way to Salvation,and thefure Means to obtain it, it ought
to be the very firft Subjedt of our Meditation and Care. The manner after
which we have defcribed ir, ought to ingage Men to its ftudy, fince we have on-
ly offered fitch Proofs, whofe Wifdom and Evidence may be eafily known by
Examination.
It is my hearty Prayer, that they, who 'till now, have flood out againft this
Great Truth, revealed after fo wonderful a manner, may be fo convinced of ic,
that their Convidtion may turn to God's Glory, and to their own everlafting Sal-
vat ion. Amen.
F I.N I S.