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O Xl/
O N
ON T H E
FollowiDg SUBJECTS,
VIZ.
The Religion of Chrift. Chriftian Morality. Excellence of Chrift's Doadnes The Poffibility of Miracles. Charaftc-r of Chrill and his
ApolUes. Defign of their Miracles, Certainty of the Miracles. Refurreftion of Chrift ; and
Cohfcquences of it.
His not appearing to all th\
People. Of Chrift's Afcenfion. The Defcent of the Holy Spirit. The Dodtrine of a Refurrcftioii
explained. The Change made by it in the
Saints. Objections againft a Refurrec-
tion anfvvered.
BY THE LATE REVEREND
S A M U E L CHANDLER,
D. D. and F. R. and A. S. S. Publifhed from his MANUSCRiPTi
WITH •
A PREFACE,
Givino; a Brief Account of the Life, Character
an
d Writings of the AUTHOR.
By THOMAS A M O R Y.
V O L. I.
LONDON :
Printed hy Sam. Chandler, for the Author's Widow {
Anl fold by J. Buckland, in Patcr-nofter-Rovv i
E. and C Dilly, in the Poultry j
and T. Cadell, in the Strand.
M.DCCLXVill.
( iii )
THE
PREFACE.
E at length offer to the v/orld the four Volumes of Dr. Chajidlers Sermons, publiflied according to his dlre^ftions in his laft will. The ficknefs of t:)e Editor occafioned a delay in the publication. Moft of thefe Sermons were tranfcribed for the prefs by the Dod:or himielf, and the few others are either fuch as he had declared his intention to print, or were added at the rcqueft of fome of his mod judicious hearers. They are the Doctor's ^f/^^^j/W works, and have undergone no other alterations, than were necelfarily to be made in pofthumous Sermons 5 that they might apper.r tolerably corred:. The Subfcribers are defired to cx- cufe the want of one of the difcourfes, pro- mifed in the introduction to the Sermon?, on the Excellence oi ou: St^i'ic&r's Do5frines. The lofs of it was not perceived, 'till feveral cf the difcourfes were printed off, and it could not be recovered after the fl:ri(5tefl: fearch. The lofs is however the lefs imnortant, as the feriT5on was wholly employed in illuftrating a A 2 confequcnce,
iv The P R E F A C E.
confequence, which every judicious Reade? will himf(::lf draw, from comparing the per- fecftion of the dodrines and morals of Jefus Chrili, with the circumflances of his birth and education : " That he was indeed what he claimed to be, the Son of God, and filled with his fpirit."
We hope the Reader vvill find in the firft volui:!:ie many important obfervations, fet in a light fitted to increafe his faith in the Chriftian revelation, and his value for it -, and particu- larly in the Sermons on the Ajcenfion ofChriJi, and the Effu/ioii of the Holy Spmt. The prac- tical difcourfes will be found judicious and anitnaied % and Hiould any Readers be lefs pleafed with feme Sermons in the fourth vo- lume, on a controverted fubjed, and think the account therein given of the corruption of human nature to be aggravated above fad and experience , we beg them to confider, — that the Dodor allows this diforder, as far as it is natural^ to be in no fenfe our/W/, or imputed to us as fuch by God our Creator ; but to be merely a trial of our virtue, and obedience to our heavenly Father, who will, as becomes h\s equity and goodnels, make every reafonable allois^ance for it, and grant anfwerable a[jiftance to thofe who afk it, and who hath provided a fuitable remedy. That the honour of God as our Creator and jnoral Governor is thus vindi- cated ; and perfons may amicably differ as to the more or lefs of this natural diforder and weaknefs, and be left to determine their fen- time nts
The PREFACE. r
timents by impartial obfcrvation and expe- rience.
The charge given by Dr. Chandlery that his funeral Sermon fliould be ivitbcut a cha- racter of him, feems to lay a rcltraint upon the Editor from prefixing to tbcfe volume?, that account of his life and character, which his diftingui(hed abilities, learning, and Na- tion, might give the publick reafon to cxpcd: : But which the Doctor himfelf hath by his woiks rendered in fome meafure unnccsffary. For everv attentive Reader will from thcfc in- fer, the uncommon qiiicJzncfs and penetration of his judgment, the large 'variety and extent of \\\{learnmg, the ly^z/v;;//; and njigcur of liis ima- gination, and his ftrong attachment to the caufc of rational piety, praBical Chrifiianity, and rc^ ligictis and civil liberty : Which rendered him fo ahfe a defender of the Chriftian caufe, fo inflruSiive and animating a preacher^ ^o juccefs- fid a champion for liberty and tlie proteftant ^Dijfcnters, and fo much an hojzcur to them, as to (^ive great realbn to regret his death in the advanced age of Seventy-three, for its be- ino- a confiderable lofs to the learned and Chrilfian world.
Dr. Chandler, in confoquence of a long and clofe application to the if udy of the heft ancient Greek writers, hiitorica!, moral, nnd poetic, left in his interleaved bible a large num- ber of notes, of great ufe for ill nitrating the language and fentiments of the (licred writers, cfpecially of the New Tcfiament. As thefe will do eminent honour to the Doctor's me- A 3 mory,
VI The P R E F A C E.
mory, as a fcholar and a critic, and prove of conliderable fervice for explaining the fa- cred writings ; fome of his friends deiign foon to publifh them. The Dodor alfo in his will exprelTed a concern, to have the principal of his works which he had then publifhed, and which were grov/n out of print, reprinted in four volumes, cclavo. ThQ Iwo Jirji of thefe Ihpuld contain his Dtfifices of Cbrijlianity againft CoUinSy Morgan, and others -, to which v/iil be made confiderable additions from his M. S. the third his Sermons, and tXiQ/onrth his Hijlory of Perfccution, The price of the four yoiumes, 'tis coniputed, cannot belefsthan 2a iliillings. They who are difpofed to encourage this publication aredefn'ed to fend in their names -to the following Bookfeliers, Mr. Buckland, in Taternoller-Row ; Meffrs. Dilly, in the Foultry, and Mr. WiLLiAxM Davenhill, in Corrihill', who will put the work to the prefs, aa foon as a number oi books are engaged for, fuf-. iicient to defray the expence of the impreffion .
Here the Editor intended to have clojed his account of the character and writings of Dr. Chandler ; but fome friends, for whofe judge- ment he hath a deference, thinking that ^ a more particular relation of the education and life of fo eminent a perfon was expected by the publick, and would be acceptable ; he collected, and has added the following brief memoirs.
Dr. Chandler was defcended from anceftors heartily engaged in the caufe of non-conformity and fufFerers for the liberty of confcience. His
Grandfather
The PREFACE. vii
Grandfather Chandlery a tradefman at Taunton in Somerfet, was much injured in his fortune by the perfecutions under Charles II. but bore ch^-3,du\\y the fpoiling of his goods J that he might preferve his peace of mind, and his title to the better and more enduring fubjiance in Heaveji inviolate.
His Father, the reverend Mr. Henry Chand- ler^ was a dilTenting minifter of conliderable worth and abilities, who fpent the greater part of his minifterial life at Baihy where he maintained an honourable name. Mr. Samuel Chandler his elder Son, the fubjed: of the prefent memoirs, was born at Hutigerford in Berks i where his Father was then a Minifler, A. D. 1693. Difcovering early a genius for learning, it was cultivated with care, and he was placed under mafters, with whom he made fuch improvements in chffical learning, that few carry from the college fo large a flock oi this, and particularly of the Greeks as he was mafter of before he went to the academy.
Being determined for the miniftry, he was firfl fent to an academy at Bridgewater, under the direction of the reverend Mr. Moore ; whence he was foon removed to Gloucejier, that he might be a pupil of the very learned and ingenious Mr. Samuel Jones, who had opened an academy in that city with great reputation, which he long fupported. Mr. jfones being in the prime of life, and bent on advancing the character with which he fet out ; applied bimfelf with uncommon care
A 4 and
viii The PREFACE.
and diligence to cultivate the minds of his pupils J in which he was not a little animated by the diliinguifhed geniufes of feveral of them J one oF whom was the famous Dr. Butler, who died Bifhop of Durham, and another the prefent Archbifliop oi Canterbury . The emulation which fuch companions in ftudy muft excite, and the mutual light and afiiilance they v.ould communicate, co.ild not but greatly contribute to render Mr. Chandler richly furniilied in the feveral parts of literature and fcience, to which he applied ; and particularly in avV/V^?/, biblical, andor/>;2- iial learning. And the acquaintance and friendmip which'then commenced, was con- tinued with reciprocal inilances of elteem and regard to the end of life, notwith- llanding their different (fations and engage^- inents.
Mr. _ Chandler leaving the academy began to preach about July, 1714, and entering upon his lacred en^pioyments with fuch abi- lities, and thefe fo well improved, was foon taken notice of ; and chofen to be their mi- nifter by the Frejhyterlan congregation ztPcck'- ham, xi^-xx London, in 1716, and ferved them in the gofpel of Chrift with acceptance and reputation ; until he was called thence to mi- ni fter to the Society in the Old "Jewry, one of the m.oft con(iderable churches in the city, of .the Prefbyterian denomination. While Mr. Chandler was employed at Veckham, fome gen- tlemen, of the feveral denominations of Dif- fenters in the City, came to a refolutign to ... iv fet
The PREFACE.- Ik
fet up and fapport a weekly evening leOure at the OIJ 'Jewry, for the winter half year j the fiabjedts treated in which were to be the evidences of natural and revealed religion, and answers to the principal ohjed1io?is urged againft theai : And they chofe two of the moil: emi- nent young minifters in each denomination for executing this defign. Of th.efe Mr. Chandler vjds one, and the very worthy Dr. Lardner another ; who has fince made him- feh- univerfaily known and efleemed, by many very learned, judicious and impartial writings, in defence of the authenticity of the New Tellament, and the truth of the Chrifliari rehgion ; which will do him and the Dif- fenters great and lafling honour.
When this lecture v/as dropped, another of the fame kind was fet up, to be preached by one perfon j it being judged, that it might be thus conduced with more confiilencv of .reafoning, and uniformity of defign : And Mr. Chandler was chofen for this fervice. In the courle of this le(5ture he preached fome fermons on the confirmation which miracles gave to the divine million of Chrift, and the truth of his religion ; and vindicated the ar- gument againft the objedlions of Collins in his Grounds and Reafons^ iScc.
Thefe fermons, by the advice of a friend, he threw into the form of a continued trea- tife, and printed. This work gained him high reputation, and made way for his being called upon the firfl vacancy to fettle with the congregation in the Old Jewry y about the year
v-5 '
X The P R E F A C E.
1725 ; firll; as an ajjiftant, and afterwards as their /^T/Zor. Here he miniltered to the religi- ous improvement and eternal felicity of anaf- fe(ftionate and generous people for Forty years, with an increafnig and eftabliflied re- putation ; which how well it was delei /ed, his difcourfes formerly and now printed fiif- ficiently manifeft. With what vigour, dili- gence and conftancy of application, he alfo employed the time not taken up by the du- ties of his paftoral character, for improving himfelf and benefiting the world, may be learnt from the feveral writings he publi(hed on a variety of important fubjed:s j a lift of which is therefore fubjoined.
Perhaps it may be of ufe to ftudious per- fons of tender conftitutions to be informed, that Mr. Chandler in the younger part of life was fubjecfl to frequent and dangerous y^i;^rj ; one of which confined him more than three months, and threatened by its efteds to difa- ble him for publick fervice. He was there- fore advifed to go into the 'Vegetable diet, in which he continued for twelve years. This produced fo happy an alteration in his con- flitution ; that though he afterwards returned to the ufual way of living, he enjoyed an uncommon fhare of vigour and fpirits 'till Seventy.
Among other learned and ufeful defigns which Mr. Chafidler had formed, he began a Commentary on the Prophets. Having finifhed yoeli which he publifhed, and gone a great way in Jjaiahi he met with the M. S. Lex- icon
The P R E F A C E. xl
Icon and Ledures of the famous Arabic Pro- fefi'ur SckidtenSt who much recommends the explaining the difficult words and pht^fes of the Hebrew Language, by comparing them with the Arabic. This determined iMr. Chand- ler to ftudy the Hebrew anew, with this light before him, and to drop his Commentary 'till he fhould thus have fatisfied himfelf, that he had attained the genuine fenfe of the facred writers : And having once dropt it, a variety of other engagements prevented his refuming and fmiQiing his original plan,
While he was thus employed in advancing the interefts of religion, learning and liberty, he received the higheft literary honour from two Univerfities, Edinburgh and Aberdeen i who each of tht-m fent him, unafked, the diploma of DoBor in Divinity.
'Before I conclude theie brief memoirs, I would mention two or three fadts, which juftice to the Doctor's memory will not allov/ me to omit. The /r// is, that the ll^idcwi and Orphans of poor di'lTenti" g minifters arc greatly indebted to him for that fund which has relieved io many of their neceffities. He hrft formed the defign of it, and by his in- tereft iMid applications engaged a number of gentlemen in the generous fubfcription, that laid the foundation on which this excellent charity has rmce rifcn to its prefent great.icfs : And to this fund he continued a zealous frie-nd to the laft. Two other fads I fliall take leave to tranfcribe from the fermon preached after
his funeral.
The
xH The PREFACE.
The one is, that the high reputation which he had gained, by his defences of the Chriftian religion^ procured him from fome of the go- vernors of the eftabhflied church, the offers of conliderable preferments, which he nobly declined. He valued more than thefe the liberty and integrity of his confcience, and fcorned for any worldly confiderations to pro- fefs as divine truths, doftrines v/hich he did not really believe, and to practice in religion, what he did not inwardly approve. An ho- nourable facrifice to truth and honefty, end well compenfated by the affecftion and ge- nerolity of his people j as far as fuch facrifices are recompenced on this fide the grave.
The other fad: which I would mention is this. When it had pleafed God, during the laft years of his life to vifit him wiih frequent returns of a moft painful diforder, he bore thefe with a rejignation becoming tht faith of of a Chrijiian, grew vifibly more difengaged from temporal things, and often with warmth declared j that to fecure the divine felicity promifed by Chrift, was the principal and alrnort: the only thing that made life defirable. That to attain this he would gladly die, fub- mitting himfelf intirely to God, as to the time and manner of death, whofe will was moft righteous and good : And being per- fuaded, that all ivas wcll^ which eiided well for eternity.
Thus Dr. Chandler ciofed a long, active and ufeful life, and we truft he is among the dead ivho have died in the Lord, and are blefed ;
ivbo
The P R E F A C E. xiii
nvho reft from their labours y and ivhoje works fol- low them.
The editor, thankful to God, that amidfl: much ill health he has been able to bring this publication to a clofe, earneftly commends thefe difcourfes to the ferious and attentive perufal of the pious and judicious, and to the divine bleffing ; praying that they may pro- duce all thofe beneficial effeds, for eilablifli- ing their faith, improving their temper and condu(ft, and advancing their preparation for a blefied immortality, which the author de- figned, and which will add to his joy, and the fplendor of his crown, in the day of our Lord Jefiis.
THOMAS AMORY,
ACHRONOLOGlCALind particvlar ACCOUNT of the WORKS of the late Reverend Samuel Chandler, D.D. and Fellow of the Royal and Antiquarian Societies. By R. Flexman, Rotherhithe, June4, 1766.
I. S E R M O N S, OING Good recommended from the Example of Christ ; for the
D
Benefit of the Charity-School in Gravel-Lane, Southwark, Jan, i, 1727-8. To which is added. An Anfwer to an EfTay on Charity-Schools, by Bernard Mandeville, M. D. Author of the Fable of the Bees. 1728, 8vo. ACTS X. ij.
2. Knowledge arid Fraftice neceffary to Happinefs : At the Old Jewry, Wed- nefday, March 1727-8. Svo.
J O H NT XIII. r-j.
3. The Notes of the Church confidered 5 at Salter's-Hall, Jan. 16, with a Poftfcript defigned to explain and jultify a I'aflage in the Sermon to which fome Objedlions had been made. 1735. 8vo. I Tim. ill. 14, 15.
4. A Second Treatife on the Notes of the Church ; heing the Subftance of Two Sermons preached at the Old Jewry, Jan. 22, and 29,1734 — 5. Svo;
I T I Mi III. 14, 15.
5. Benevolence and Integrity efTentlals of Chriftianity ; at the Old Jewry, March 3, to tiie Society for relieving the Widows and Orphans of Pjotc- ftant Diffenting Minifters. 1735-6. 4to.
JAMES I. 27. C. The necefTary and immutable Difference between moral Good and Evi! aflcrtcd and explained ; at Sahers-Hall, Sept. 25, to the Societies for Reformation of Manners. 1738. Svo.
ISAIAH V. 20. 7.' Death the Wages of Sin, and eternal Life the Gift of Con by CwRtEr ; at Feckham, March 8, on Occafion of the Death of the Rev. Dr^ Thomas Hadficld. 1740-1. Svo.
ROM. VI. 23.
8. The Danger and Duty of good Men, under the prefent unnatural In-
vafion 5 at the Old Jewry, Sept. 29. 1745. Svo.
ISAIAH VIII. 12, 13.
g. Christ the Pattern of the Chrillian's Glory j at HaEkney, May iS, on
Occafion of the Death of the Rev. Mr. George Smyth. I7A6. Svo.
PHILIP III. 21.
10. National Deliverances juft Reafors for public Gratitude and Joy ; at the Old fev.'ry, Oct. 9, being the Day appointed for a general Thankf- giving, on Account of the Suppreflion of the late unnatural Rebellion, 1746. Svo.
ISAIAH XXV. 9.
11. St. Paul's Rules of Charity, and his Manner of recommending it 5 at the Old Jewry, March i, to the Society for relievinj, the Widows and Orohans ef Proteftant Diffenting Miniiiers, 1748. 4to.
2 C O R. IX. 12. To which are annexed a Paraphrafe ?.nd critical Commentary on the Eighth and Ninth Chapters of the Second Epiftle to the Corinthians. J2. The Incurablenefs of Superftition ; or the Impoflibility of prcferving the Proteftant Religion and Liberties, under the Government of a Popifli Prince ; in Two Difcourfes delivered, as to the Subftance of them, at Little St. Helen's, the Firft of Augult, to the Society that fupport the Lord's-Dav Morning Lc£lure there, in Commeniorati.jn of the happy AccdlTion of the prefent Roval Family to the Throne of Great Britain. 1749. Svo. M I C A H IV. 5.
13, The Scripture Account of the Cauls and Intention of Earthquakes ; at the Old ["^wry, March 11, 1749, o^ Occafion of the Shocks of aa Earthquake, on Feb. S. and March S. 1750. Svo.
JOB IX. 5, 6.
14. The Charafler and Reward of a Chriftian Bifhop ; at Clapham, Jun?. 14, on Occafion of the Death cf the Reverend Mr. Mofes Losvman.
J752. ovo. I PET. V. 4.
( 15 )
jr. The Excellency of the Knowledge of Chrlft ; at Haberdaflier's-llall, Nov. lo. to the charitable Society toi promoting religious Knowledge among the Poor. 1752- Svo.
PHILIP. III. 7, 8. j6. Signs of the Times ; at the Old Jewry, Feb. 16, 1759, the Day ap- pointed for a public Faft. 1759. Svo.
M A T T H. XVI. 3. J 7. Preaching the Gofpel a more efFeftual Method of Salvation, than Hu- man Wifdom and Philofonhy ; May 31, 1759, at Lewin's Rdead, Briftol, at the Ordination of the Reverend Mr. Thomas Wright. 1759. Svo. I C O R. I. 21. jS. The CharaiSer of a great and good King, full of Days, Riches and Honour ; On Occafion of the Death of his late Majefty, King George II. of glorious and blefled Memory ; at the Old Jewry, Nov. 9. J760. Svo. I C H R O N. XXIX. 27, 28. 39, The Original and Reafon of the Inftitution of the Sabbath j in Two Difcouxfes at Salteis-Hall, Dec. 17, 1760, to the revived Society for the Refonnation of Manners. 1761, Svo.
GEN. II. 2, 3.
20. The Nature and Neceffity of Redeeming the Time, in Two Ser- mons, publifhed in the Pra£tical Preacher, Vol. IV. pages 36S— 416* J 763. Svo.
E P H E S, V. i6.
21. A Charge at the Ordination of the Rev. Mr. Edward Harwood of Bri- ftol, and the Rev. Mr. Benjamin Davis of Marlborough j Gi\, 16, 1765, in the Old Jewry. 1765. Svo.
a TIM. II. 15. Funeral Oration at the Interment of the Rev. Dr. Ifaac Watts, annexed to the Funeral Sermon, on Occafion of his. Death, By David Jennings, 3749. Svo.
II, DISCOURSES and TRACTS in DIVINITY.
1, A Paraphrafe and critical Commentary on the Prophefy of Joel. 1735. 4to.
2, A Vindication of the Chriftian Religion, in Two Parts, i. A Difcourfe of the Nature and Vk of Miracles. 2. An Anfwcr to a late Book, in- titled, A Difcourfe of the Grounds and Reafons of the Chriftian Religion, by Anthony Collins, Efq; with a Preface containing fome Obfervations on the Importance of rational Religion, and the Principles and Claims of civil and religious Liberty. J725. Svo.
The 2d, Edit, of this Book was publiflied, 17^8.
3, Reflexions on the Condudl of modern Deifts, in their late Writings againft Chriftianity ; occafioned chiefly by Two Books, intitJed, A Dif- courfe of the Grounds and Reafons of the Chriftian Religion, and the Scheme of literary Prophefy confidered, both by Anthony Collins, Efqj with a Preface containing fome Remarks on Dr. Rogers's Preface to his Eight Sermons, on the Neceflity of a Divi.ie Revelation, and the Truth and Certainty of the Chriftian Revelation. 1727. Svo.
4, A Vindication of the Antiquity and Authority of Daniel's Prophefies, and their Application to Jefus Chrift j in Anfaer to the Objeitions of the Author of the Scheme of litcril Prophefy confidered ; with a Pre- face containing fome Remarks on the Nature, Defign, and Application of Scripture Prophefies. 1728. Svo.
5, Plain Reafons for being a Chriftian. 1730. Svo. Though the late
Dr. William Harris, and Dr. Samuel Wright, afTdfed in pieparing this valuable Traft for publick Viev/, they freely and generoufiy acknow- ledged— that the Stheme and principal Materials were fuinUhed by Mr. Chandler. Dr. Wright appears to have been the Editor, by an au'hentic Teftimony under his .4and, in the Collect 'in of Mr. Flexmun.— The sd.
Knd follov."ing Editions of this Piece, arc in izmo.
( i6 )'
6, A. Vindication of the Hi/lory of the Old Teftament ; in Anfv/er to thtt MifrepnU'entations and Calumnies of Thomas Morgan, M. B. and Moral Ph)loro!-li<.-r. 1740. 8vo.
7, A Dt-fence of the Prime Miniftry and Charafter of Joseph ; In Anfwer .to the Mifreprefentations and Calumnies of the late Thomas Morgart,-
M. D. and Moral Philofopher. 1742. 8vo.
8, The Witnefles of the Refurreftion of Jefas Clirift, re-examined, and
their Teftimcny proved entirely confident. 1744. ?vo. This Tradt
was occafioned by a Pamphlet, intitled, The Refurredtioil of Jsfus confi- dered, by a Moral Philofopher, Mr. Peter Annetf.
Q. A Review of the HiOory of the Man after God's own Heart ; in which the FaHhoods and Mifreprefentations of the Hiftorian [J. N.] are expofed and corre(ft:ed. 1 762, 8vo.
10, A Critical Hiftory of the Life of Davip ; in which the principal Events are ranged in Order of Time ; the chief Objections of Mr. Bayle and other?, againft the Charafter of this Prince, and the Scripture Ac* count of him, and the Occurrences of his Reign, are examined and refuted ; and the Psalms which refer to him explained, in 2 vols. ?vo,
11. A fhort and plain Catechifm, being an Explanation of the Creed, Ten Comnjandments, and the Lord's Prayer ; by way of Queftion and An' fwer. 1742. i2rho.
in. TRACTS againft the PAPISTS*
J. An Account of the Conference held in Nicholas-Lane, Feb, 13, I73f4»
» between two Romifli "Priefts and fome Proteftant Divines ; with {orhe
Remarks on a Pamphlet, intitled. The Conferences, &c, truly ftated,
2. Great Biitain's Memorial againft the Pretender and Popery ; [the Sub- fiance of a Dil'courfe preached at Salter's-Hall, Nov. 5, 174c-] to which is annexed, The Method of Dragooning the French Proteftants, after the Revocation of the Edi(5l of Nantes, under Lewis XIV. extraifled from a
French Piece, tranflated 1686, 1745. izmo. This learned and ani-<
mated Addiefs was fo feafonable and acceptable to the Public, that it foon pilfed through ten Editions ; and many thoufand Copies were difperfed th'.ough the Kingdom, in that inteiefting Period of an unnatural and un- provoked RebslJion.
IV. MISCELLANEOUS TRACTS.
1. A Letter to the Rev. Mr. Joha Guyfe, occafioned by his Two Sermons on Adisix. 20. in which the Scripture Notion ot' preaching Chiift is ftated and defended j and Mr. GuylVs Charges againft his Brethren, are coafidered and proved groundlefs, ITIC). 8vo.
2. A Second Letter to the Rev. Mr. John Guyfe, in which Mr. Guyfe's Latitude and reftnftive Ways of preaching CliriA are proved to be entirely the fame : the Notion of preaching Chrift is farther cleared and defended ^ the Charge aliedsed againil him of defaming his Brethren is maintained and fjpported ; and Ins folemn Arts in Controverfjf are confideicd and expofed. 1730. 8vo.
3. The Difpute better adjuftcd about the proper Time of applying for a Repeal ot the Corporation and left Acls, by fliewing that Some Time it proper; in a Letter to the Author of the Difpute adjufted, viz. the Rt.Rev. Dr. Edmund Giblon, Lord Biftiop of London. 1732- Svo.
4. The Cafe of the Proteftant Diflenteis, with Reference to the Corpora- tion and Teft ACls. A fiiigle Sheet. 1736.
5. A Letter to the Rt. Hon. [Sir John Barnard, Kt.] the Lord Mayor ; occafioned by bis Lordlhip's Nomination of Five Pcrfons, difqualifii.d by Act of Pailiaiv.eai, as .'it a.id proj-er Perfuns to ferve the Office of Shenlfs, in
V, hi5,h.
( 17 )
^hich the Nature and Dcfign of the Corporation Aft Is impartially confidered and Itated. 1738. 8vo,
6. The Hiftor, of the Inquifitlon hy Philip a Limborch, Piofeflbr of Di- vinity amc-ngft the Remonftrants ; trandated into Engilfh ; to which is pre- fixed, a large Introdud^ion concerning the Rife and Progrefs of Perfecution, and tiie real v.nd pretended Caufes of it, 1712, z vols. 410,
7. An Anfwer to the brief Remarks of William Gerriman, D. D, Reftor of St. Andrew Und(=.rfl)aft:, and Fellow of Etbn College ; on Mr. Chandler's Introdudlion to the Hiftory vt the Inquifition, in a Letter to the faid Doflor. I7';3. 8vo.
8. A Second Letter to William Berriman, D. D. &c. in which his Review bf his Remarks on the Inti odncliop to the Hiftoiy of the Inquifition is con- fidered, and the Charafteis cf St. Athanafius, and Martyr Laud, are farther ftated and fupporteJ, 1733- ^'^°'
9. A Vindication of a PafTage of the Rt. Rev. the Lord BiHiop of London^ in his Second Paftoral Letter, againit the Milreprefentations of WilLdmBcr- rim;iii, D. D. in a Letter to his Lordfhip. 1734. Svo.
JO. The Hiltory of Perfetution, in Four Parts. I, Among the Heathens, II. Under the Chriftian Empeiois. Ill, Under the Papacy, and Inquili- tion. IV. Among Proteftants j with a large Preface, containing Remarks on Dr. Rogers's Vji.<iicaticn of the Civil Eftablilhment of Religion, 1736. ^vb.
In this Performance, the Introduflion to Limborch's Hiftory of the In- qiiifition is intVrttd at large, ivith additional Improvements, and farther Re- marks en Dr. Berfiman ; and intheTliirJ Part, a judicious Abridgement of the Iliftory of the Inquifiticn. The Remarks on Dr. Rogers, are allowed by the moft impartial Judges to be a complete Defence of the Principles of civil and religious Liberty, in Oppofition to the moft plaufible and infidious. Claims of the. Hiera-^chy, in Favour of Impcfition and fpiritual Tyranny.
II. The Cafe of Sublcription to explanatory Articles of Faith, as a Quali- fication for Admiflion into the Chnftian Miniftry, calmly and impartially re- viewed ; in Anfwer to, i. a late Pamphlet, intitled,The Church of England Vmdicated, in requiring Subfcription from the Clergy to the Thiity-nineAf- tides. 2. The Rev. Mr. John White's Appendix to his Third Letter to a Diflenting Gentleman. To which is added. The Speech of the Rev. John Alphonfo Tuiretine, previous to the Abolition of all Subfcription at Geneva j tranflated from a Manufcript in the French. 1748. 8v0,
He likewife wr»te the Dedication to his Majefty King George the Firflr, which is 'prefixed to thp Works of the Rev. and Learned Mr. John Howe, M. A. formerly of Magdalen-College,' Oxford. Alfo a Preface to the fol- lowing Pieces :
A Supplement to Plutarch ; or the Lives of feyeral eminent and illuftrious Men, omitted by that Author ; extrafted from the Latin and Greek Hiflo- fians ; by Thomas Rowe. 1728. Svo.
Caffiodorii Senatoris Complexiones in Epiftolas, A£la Apoftorolum et Apccalypfin, e vetuftillimis Canonicorum Veionenfium Membranis nuper truta;. Editio altera ad Florentinam fideliter expreffas, opera et cura Samiulis Chandleri. 1722. iimo.
He alio wrote the Life of Mrs, Mary Chandler, his Siller, infertcd In tiie Lives of the Ehglifli Poets; written by Theophitus Cibber, Robert Shields, and Others; in five vols, iznio. tor R. Griffiths. 1756.
Befides the preceeding Difcourfes and Treatifes, he wrote about Fifty Paper? in a Weekly Publication, intitled, The Old Whig, or Con- fiftciit Proteftant, in Defence of the Principles of civil ai;d religious Li- berty. 173s — 1738.
Vol.. I. b
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Marmaduke Conftable, Efq-,
Mr. John Chandler, F. R. sJ.
C 21 )
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D
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Lady Duckenfield
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p. Danvers, Efq-,
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E
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Alexander Fordyce, Efq; 6 fets
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Charles Fergufon, Efq, Merchant
Mr. Michael Fenwick
Mr. Jofliua Finch, of Cambridge
The Rev Mr. Foot, of Bradford in Wilts
Mr. Peter Finch, Attorney, of Norwich
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Mr. Benjamin Filher, of Sandwich in Kent
Mifs Guerte
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John Grubb, Efq; 6 fets
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H
Mifs Molly Hall, cf Tottenham
The Rev. John Hodge, D. D.
Mr. John Hookham
John Hopkins, Efq-,
Mr. Chriftian Heineken
Mrs. Jane HufTey
Edward Hippioley, Efq;
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Mrs, Horfeman
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Mr. Hinde
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Sir Henry Hoghton, Bart, of Henningham-Ca-
flle in Eflex, 7 fets Sir Henry Hoghton, Bart. Halton-Hall in Lan-
calhire, deceafed Lady Hoghton The Rev. Mr. Hollingbery, M. A. Redor of
Libbertfwold Coldred, Chaplain to the Dut-
chefs of Dorfet, and Ledlurer of St. George's
Qiieen-fquare The Rev. Mr. Hall, of Lowick Mr. Samuel Huthv^aite, of Newcaftle The Rev. Dr. Hallifax, Fellow of Trinity-Hall,
Cambridge
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The Rev. Mr. Hughes, Fellow of Qiieen*s Col- lege, Cambridge
Mr. William Hall
William Hood, Efq-,
Thomas Harrifon, Efq-,
The Rev. Mr. John Hoyle, of Norwich
Mr. John Harrifon
Mr. Henry Hall
Mr. William Hayward, of Haverhill, in Suffolk
The Rev. Mr. Henley, of Cambridge
John Howard, Efq*, 2 fets
Mils Howard
The Rev. Mr. John Hall, of Sheffield
The Rev. Mr. William Harrifon, of Chappelle le Frith
The Rev. Mr. Howel, of Poole
The Rev. Ml-. Haywood, of Mansfield in Not-* tinghamfhire
Mr. John Hurlock
The Rev. Mr. Hurrion
Mr. Thomas Holmes
1
Dr. Samuel Jebb, of Stratford in ElTex
Mr. James Inglifli
Mrs. Jodrell, of Manchefter
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Mr. James Johnlon, 2 fets
SirConyers Jocelyn, Bare, of Hydehall, Hertford
Adam Jellico, Elq; of Portfmouth
Mr. Richard Jupp
The Rev. Mr. Joy, of Smeaton in Yorkfhire"
Mr. John Jennmgs, of St. Ives
The Rev. Mr. Jervis
The Rev. Mr. Johnftone, of Chrifl: Church in
Hants Mr. R. Jaques
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K
Mrs. Maria Kirkman
The Rev. An. Kippis, D. D.
Mr. William Kenton
Mr. Benjamin Kenton
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John Kennion, Efq-, of Harrow
Mr. William Kent, of Exeter
Mr. John Kimber^ of Fairford
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Mifs Lavington
Thomas Lucas, Efq; Treafurer of Guy's-Hof-
pltal Alexander Lowe, Efq;
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Vol. I. G
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The Rev. Mr. Samuel Lowthcon, of NewcafHe,
5 fets Mr. David Landell, of the fame The Rev. Dr. Law, Mafter of St. Peter's-CoU
lege, Cambridge Richard Lateward, Efq; i
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M
The Rt. Hon. the Earl of Marchmonty lo fets
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liVael Mauduit, Efq; 2 fees
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Mrs. Morton
Mount, Efq;
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Mrs Moore
Mifs ivJaunder, of Bridprpwater
Pe-r Mainv.aring, Efq, vl. D. of MancheHief
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Mr George Mardon
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Jafper Mauduit, Efq;
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Mr Nathaniel Meakin
N
James Norman, Efq;
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Mr Thomas Nutter, of Cambridge
Robert Newton, Efq-, of Norton in DerbyfhiKe
O
The Rev. Mr Archdeacon Oliver Mrs Ofgood
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c 2
I 2S )
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R
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Mifs Rickards
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"Williarn Richards, Efq; of Walthamftow in EfTex
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Mr Samuel Stinton
The Rev. Mr Sowdon, of Rotterdam
Mr Hugh Smith, of Newgate-ftreet
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The Rev. Mr Stopford, of Endfield
Mr Jonathan Skey, of Bewdley
Miis Sealy, of Bridgewater
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AMlIiam Sharpe, jun. Efq; of the Ifle of Wight
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Mrs Travers, of Maidftone
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Mr William Tacnal
Mifs Mary Tatnall
Mifs Ann Tatnall
Mr Thomas Tredway, 2 fets
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Mr Samuel Towers
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The Rev. Mr Townfliend, of ditto
Mrs Turner, of Lee
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MrsTomkins
Samuel Touchet, Efq; of Weftminfter
Mr James Touchet, of Manchefter
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The Rev. Mr John Turner, of the fame
The Rev. Mr Thwayte, Fellow of Qiieen's-Col-
lege, Cambridge The Rev. Mr Toulmin, of Taunton John Thornton, Efq; of Clapham
V
Mrs Vowler, of Exeter Mr Edward Virgo, of Suflex
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Mr Henry Unwin, 2 fets
Mr Benjamin Vipan
Mr B. Vaughan, of Enfield
W
Mr Richard Wicking, of Maidftone
Thomas Watfon, Efq-,
Mrs Weft, of Newington
Mrs Watfon, of Newington
Mr John WorQey, fen. of Hertford
The Rev. Mr Samuel Worfley, of Chefliunt
Mr William Warren •
Mrs Wilkinfon, of Dublin
Mr John Wake
Samuel Wegg, Efqj of Lincoln's-Inn-Fields
Mr Richard Whiten
Mr Wane
Mr John Wheeler
The Rev, Mr Jofhua Wigley, Fellow of Chrift*s
College, Cambridge Mrs Wilkes
Richard Whitehead, Efq-, of Prefton Mr William Walker, Mafter of the Free-School,
at Stand in Lancafhire The Rev. Mr. Thomas Webfter, of Kinghorn Mr George Webfter, Merchant The Rev. Mr Edward Williams, of Nottingham Mr Chriftian Wagner, Merchant Mr Robert Weftfield Mr Benjamin Wilfon, of Cockermouth Mr Peter Wilfon, of Brigham Mr Samuel Wiggett Mr James White, of Portfmouth The Rev. Mr Thomas Wren, of the fame Mr Samuel Waterman Mr Thomas Warner, of Marlborough Mr Samuel Wildman
( p )
The Rev. Dr. Wild, of Dublin
Mr John Warren
Mr John Wereat
Walfall Book Society
The Rev. Mr John White, B. D. Redor of North
Rundon in Norfolk Mr John WcfUtt, of Taunton Simon Welman, Efq-, of Taunton The Rev. Mr Thomas Watfon, of Bridgewater in
Somerfet The Rev. Mr Henry Williams, of the Devizes The Rev. Mr Wilton, of Tooting The Rev. Mr B. Williams, of Sali(bury, 6 fets Mr Wordfworth Mr Samuel Watfon, jun. of Hull
Mr Thomas Yelloley, of Newcaftk Mr John Yerbury Mr Yate, of Whitchurch MifsYate, of Darnford.
CON-
( xxxiii )
CONTENTS
TO THE
FIRST VOLUME.
Serm. I. rx^ H E Religion of Chrift repre- Jl fented. John vii. 4.6. The Officers
fa:d^ never man /pake like this man. p. i.
Serm.IL a View of Chriftian Morality. The
fane l^ext. P* 3^*
Serm. hi. The Excellency of the doftrine of
Chriil:. The fame Text. p. 76,
Serm. IV. The Pofllbility of Miracles, and the
Nature of Chrift's Miracles, John iii. 2.
Rabbi^ we know thou art a teacher come from
God \ for 710 man can do thefe miracles which
thou doejl^ unlefs God be with him. p. 106. Serm. V. The Character of Chrift and his Apo-
ftles. The fame Text. p. 140.
Serm. VI. The Defign of their Miracles. The
fame Text. p. 175.
Serm. VII. The Certainty of the Miracles of
Chrift-. The fame Text. p. 208.
Sertj. VIII. The Refurredion of Chrift a certain
Fa6b. Afts ii. 32. This jefus hath God raifed
tip., whereof we are all witneffes. p. 2^3.
Serm. IX. Important Confequences of Chrift's
Rerurre61:ion, The fame Text. p. 252.
Serm. X. The principal Objedlion to the Relur-
redion of Chrift anfvvered. A6ts x. 40, 41.
Him God raifed up the third day^ andfljeived him
openly \ not to nil people^ hut unto w.tneffes cho- Vol. I. 4 f^n
xxxiv CONTENTS.
fen before of God : Even to us, who did eat and drink with him ajter he r of e from the dead-
p. 269.
Serm. XI. Of Chrid's Afcenfion. Adsi. 9, 10, n.
And zvhen he had fpoken thefe things, while they
beheld he was taken up ; and a cloud received
him out of thdr fight, i^c. p. 309.
Serm. XII. Farther Proofs of Chrift's Afcenfion,
The fame 'Text. p. 325.,
Serm. XIII. The Defcent of the Holy Spirit on
the Apoftles. Ads ii. 1 — 4. Jnd when the,
day of Pentecojl was fully come,i^c. p. 346.
Serm. XIV. 7'he Proof of Chriftianity drawn
from the Gifts of the Spirit. The fame 'Text.
p. 381, Serm. XV". The Doctrine of a Refurredion ex- plained. I Cor. XV. 35. But fome man will fay \ how are the dead raifed up^ and ivith what bodies do they come ? p. 408.
Serm. XVI. Of the advantageous Alterations, made in the Bodies of Saints when raifed, The fame Text. p. 430,
SSRM. XVII. Objedions againft a Refurredion gnfwerqd. The fame Tsxt^ P- 45^
SERMON I.
The Religion of Chrift reprefented.
John vii. 46.
The Officers /aid : Never man /pake like this Man.
/^ I ^ H E feaft of tabernacles was one of I thofe three folemnitles, on which all -*- the men in the whole country oVJiidea were to appear before the Lord in JcTufakm^ there to offer up their facrifices in the temple. As this feaft was approaching, our Lord's brethren^ or kinrmen,y^/j//(9 him : Go into Judea, that thy dijcipks aljb may Jee the ivorh that thoti doefi j for there is no man that doth a?iy thing in Jecret, and he himfelf jeeketh to be k?iown opefdy. /. e. No man, who feeks to be acknowledged in any publick charader, or to be univerfally received and believed in as a prophet, doth thofe works in a private obfcure part of a country, on which the proof of fuch charadcr, and prophetick office depends. If thou do theje things, if thou haft the power to do thefe mi- racles, yZ^fw thxjelf to the worlds do them openly Vol. L ' B at
2 The Religion of Chrift reprefented. Serm. i,"
at yerufalem^ when the whole nation is aflem- bled there, that they may fee them, and be convinced. But though our Lord did not choofe to go up pubhckly with them to Jeru-
falem, yet he went foon after ihcm in a more private manner j and in the mid ft of the feafl: he went into the temple, and openly taught his dodrine to the whole concourfe of people affembled there. The effect of this was, that many of the people believed on him^ and faid : When Chriji cometh jhall he do more miracles than the fey which this Man hath done ? When the Pha- rifees heard that the people murmured fuch thijjgs concerning hi?n, they were moved with envy
'and indignation, and together with the chief priefts fent officers to apprehend him. But his time was not yet come, and the officers inftead of executing their commiffion, became themfelves his admirers, and returned to the chief priefts and pharifees without their pri- foner 5 and upon being interrogated : PFhy have ye not brought him f They anfwered in the words of my text : Never man fpake like this man. They were fo charmed and ftruck with his do(5l:rinc, as that they had no power to apprehend him ; but confefled, that as a teacher he was fuperior to all that went before him. And the more thoroughly the do(ftrine of our blefied Saviour is confidered, the more abundantly it will appear, that this obfervation of the officers concerning him is true : That never man fpake like this man. In explaining which words, I ihall confider
I. The
Serm. i. 'The Religion of Chrifi reprefented. 3
I. The Nature of his Doolrine, or what he fpake.
II. Shew you the peculiar and incomparaMe excellency of it.
III. Inquire \v\\2iX. ajjijlances and qualijications he had for it. And
iV. What Inference is to be drawn from hence, or the conclufion that naturally refults from this fuperior excellency of Chrift's doctrine, and the known circum- ftances of his Education and Life.
I am to conlider, vjhat it was that our bleffed Lord fpake y or the Nature of that doBrine which he taught, which rendered him the wonder and admiration of his enemies. What the particular fubjed: our Lord infifted on, when thefe officers heard him, was, cannot certainly be determined ; though by the hint left by the apoftle, it feems to have been that of the gift of the Holy fpirit, which was to be commu- nicated to thofe, who fliould believe in him. For in the laft day of the feaft, Jefus flood afid cried : If any man thirf^ let him come unto me a7id drink \ evidently referring to thofe words of Jfaiah ;* Ho en:)e7j one that thirfteih, come ye to the ivaters ; where the love and defire of truth, righteoufnefs and falvation are compared to third ; the doctrines and promifes of the p-ofpel to waters ; the reception of thefe doc- trines, and the belief of thefe promifes to drinking ; as our Lord explains the word, by adding : He that belie'vcs in met cut of his belly
* Iv. I.
B 2 f^Il
4 The Religion of Chrijl reprefented. Scrm. i.
Jhallfow rivers of living waters ; or as he faith to the Samaritan woman : l^he water that I jhall give him jhall be in him a well of water ^ Jpringing up to everlajiing Life-\, He fhall have within himfelf an eternal never faihng fource of purity, peace and joy ; as though he had within himfelf a Lving fpring of the pureft water, continually flowing, to quench his thirft, and be his perpetual refrefhmcnt. Our blefled Lord, who took occafion from almoil every occurrence, to inculcate his doctrine on the minds of his hearers, was led to this figurative difcourfe, from the pradice cuf- tomary on this feafl of tabernacles, of drawing water from the fountain of Siloah in a golden pitcher, and when mixed with wine pouring it out upon the altar, as a libation to God. And as the gifts of the fpirit are reprefented by water in feveral places of the Old Teflament, our bleffed Lord fignified, that thofe who believed on him fhould receive this facred gift in fuch a manner as fhould give them the utmofl confolation, and be to their minds a fure earneft of eternal life and bleffednefs. And it feems by the context, that this was the fubjed: on which our Lord difcourfed, by which he fo wrought on thofe, who were fent to apprehend him, as that they could not perfuade themfelves to execute their warrant againll fo extraordinary and divine a teacher. And though we have but few, if any of our Saviour's difcourfes at full length, yet when
t John iv. 14,
the
Serm. i. I'he Religion of Chrifi reprefenied. 5
the whole of his do<5lrIne is confidered, as contained in the (l:iort fragments that the Evangelijh have tranfmitted down to us, it will appear altogether worthy of the charader of a divinely commiffioned teacher, and fuch as will make him appear infinitely fuperior to all other minifters that ever appeared in our world. Here let us confider briefly the religion and morality of our blefTed Lord.
I. T\\Q religion of Chriji, This is a matter of the utmoft impoi lance, and by which the pre- tenfions of our bleiled Lord to a divine com- mifijon may be eafily decided. If in what he hath delivered on this head, there be any falfc reprefentations of God, any wrong accounts of the nature of his worfhip, any thing fub- ftituted in the room of real piety, any appear- ing tindure of enthuHafm, any marks and rites of fuperflition, any thing unworthy of or unfuitable to the purity and dignity of God and true religion, this will furnifh the flrongefl kinds of objedions againft all claims of a divine authority and commiffion, will weaken the credit of his character, and the foundation of our hope and faith in him, as the Mefhah, Meflenger and Saviour of God. Let us then confider
I. The account he gives of God his heavenly
father, whom he conllantly reprefents as the
o?ie true God. 'This is life eternal that they might
know thee the only true God \. As fapream in
niajefly and perfedion j fly Father is greater
X John xvii. 3.
B 3 than
7he Religion of Chrijl reprefented, Serm. i. than all*. As the origin and fource of all his own mediatorial powers j I live by the father,
I do nothing of myfelf ||; a^ my father taught me Ifpeak thefe things "Y- The words that I /peak unto ycu I (peak not of myfelf \ but the father that dwelleth in me he doth the works J. As fu- premely good. Why callefl thou me good? *fbere is none good but one, that is God §. And as the divine goodnefs is that attribute of God which we are moil: concerned to be eilablifhed in, to encourage our repentance and return to him, our Lord hath given us the fulleft and cleared account of it j re- prefcnting him as continually kind in the
, common courfe of his providence to the evil and the gocd, to the jufl and the unjuji ** ; as ever difpofed to forgive us our trefpaffes ||||, how nu- merous and aggravated foever, upon our lin- cere repentance, and application for mercy; even though we ftand indebted for our loooo talents -^-^ j and though like prodigals we have wafted our fubftance, reduced ourfelves to mifery, and forfeited every regard of paternal compafiion and goodnefs ; and as fo loving a finiul world, as that he gave his only begotten Son, that whofoever believes in him fl:ould 720t perijlj, but have everlafling life ; fending him into the world not to condemn it, but that the world through him might be faved'\X' ^^ ^ word, the whole charadler of God, as given by our bleffed Lord, is fuch as is every way fuitable to his
* John X. 29. Ij vi, 57. f viii\ 28. t xiv. 10.
^ Mat. xix. 7. **v. 45. Ilil xviii. 24. ffLukexv. ii.
II John iii. 16. 17.
infinite
Serm. i. ^he Religion of Chriji reprefented. 7
infinite glory and majefty, and to his infinite compaffion and mercy as the Father and Friend of mankind ; fo that he appears every way worthy of our holy reverence and fear, and our highefl veneration, efteem and love ! A defcription this, adapted to anfwer all the moft valuable ends of pra(ftical religion, and to ftrengthen all the obligations to univerfal vir- tue and goodnefs ; and therefore fuch as befl fuits the circumftances of mankind, and is of infinitely greater confequence to us, than the introducing any difficult abftrufe metaphyfical fpeculations in reference to the nature or per- fecflions of God could have been, which mi- nifler to difputes, but have feldom if ever been friendly to the intereft of real godlinefs and and fubftantial morality.
2. Nor is the account delivered by our hlefied Lord of the ?jature and extent of pro^ indence, lefs excellent and rational, than the dodrine he hath given us of God -, extending it to the fowls of the air^ and the very lillies and grafs ofthefeld^^ xht height of our Jiature, and the very number of the hairs of our head || i and more efpecially to the fupport and comfortable fub- fiftence of life j man being in the eftimation of God of much greater importance than all other creatures whatfoever. An account of providence this, worthy the immenfity of his being, v/ho is every where prefent, and the perfed:ion of his knowledge, to whom all things are open j and agreeable to the dictates
• Mat. vi. 26. II X. 29.
B 4 of
8 7'be Religion of Chriji reprsfented. Sertn. i.'
of founder philofophy itfelf amongfl: fome of the ancients, who acknowledged that provi- dence extended to the minutefl things, even to the leaves of the trees.
3. As to that article, in which almofl all the world ran into the moll: ihameful miftaices, the ivorfJjtp of GW, he fettled it upon an im- moveable foundation of eternal truth, and with fuch evidence, as carries the fulleft con- vidtion to all that impartially confider it. The hour cometh, when ye fiall neither in this mount ainy nor yet at 'Jerufalem worfiip the Father *. i. e. when both temples (hall be deftroyed, and the particular kind of worfliip in them fhall abfo- 'lutely ceafe. The hour cometh^ and now is, when the true worfiippers jhall ivorf/jip the Father in fpirit J, with pure aftcdions, and the inward rational powers of their mind, in oppofition to merely external rites and ceremonies ; and in truth, with fuch worfliip as hath its foun- dation in the nature of things, is fuitable to the majefty and perfections of God, and every way agreeable to his will, in oppofition to the fuperftitions, idolatries, the falfe, abfurd and impious rites and ceremonies of worfliip, that had fo long and fo univerfally obtained amongfl .all nations of the earth. For the Father feeketh fuch to worjhip him -f-. Such worfhipers alone the Father feeks and approves ; for God is a fpirit, and they that worjhip him mujl worfiip him 271 fpirit and truth -, our bleffed Lord reducing in this fliort, but admirable directory, the
* J.hn iv. 2r. % iv. 23, f v. 24.
worfliip
Scrm. I. the Religion of Chriji reprefented. 9
worfhip of God to its original fimplicity and primitive purity, and fixing it on fuch a foun- dation, as not to confine it to any particular place or nation, but as renders it capable of being performed every v/here alike, and in the fame acceptable manner by all nations over the whole world. And agreeable to this general ac- count, he declares that the firjl and great com- Tnandmej2t is^ that isoe fioidd Icce the Lord our God, with all our hearty and with all cur foid, and with all our mind\ 5 and this command is xhtfirft in nature, obligation and importance, infomuch that there can be no true religion without it, nor any fervice acceptable to God that doth not proceed from it. And as the providence of God is univerfal, reaches to every event of life, and never ceafes its in- fpection and care, he recommends a conftant truft in and dependence on him as an efi"ential branch of true piety and religion, and the di- vefting ourfelves of all thofe anxieties and cares, that argue a difbelief, or a real diftruft; of providence. Take no thought for tlx life, nor fay : What fall we cat, or what fall we drink, or wherewithal fall we be cloathed -, for after all theje things do the Gentiles feek §. Thefe are the main objects of their care, and employ their perpetual folicitude, as placing their principal happinefs in them. Take you no fuch thought. Neceffaries God will provide, for your heave7ily father knoweth that ye have need of dl thefe things. But feek ye frft the kingdom of
X Mat. xxii. ii. § vi. 25.
God,
io ^he Religion of Cbriji reprefented. Serm. i,
Cody and his righteoufnefs ; the other things with a fecondary inferiour fubmiffive care, and all of xhtni fiall be added to you. And as truil in God's providence naturally produces and ex- prefTes itfelf by prayer^ our blcfled Lord re- commends it as an elTential duty of religion, of continual ufe and perpetual obligation, and hath himfelf prefer ibed a Ihort form, as a di- redory and model for the Chriftian church in ajl ages of the world.
4. And as the example of God himfelf is in many refpedls imitable by men, and wherever it is fo infinitely worthy our imitation, hence our bleffed Lord hath comprehended the whole of religion, in that fhort but admirable precept : ^ Be ye therefore perjeB^ as your father which is in Heaven is perfe5i. And as the will of God is the directory and only fure rule of religion and worfhip, and obedience to his will is what we all owe without any referve or exception, hence our blefled Lord frequently defcribes the whole of our duty to God, and the fum and fubilance of the worfhip that we are to pay him, by keeping his commands and doing his will-, becaufe there is and can be no true worfhip of God without obedience, nor any acceptable worfhip other than what is agreeable to his will. And indeed we find nothing in all our bleffed Saviour's doctrine on this head, but what is truly great and excellent, pure and limple, free from art and pageantry ; nothing in favour of pompous rites and numerous ce- remonies 'y nothing but what a reafonable mind will ^cknowledo^e the fitnefs of doino;. So that
there
Scrm. I. The Religion of Chrift reprefented. ii
there can be no exceptions taken againfl our Saviour's dodrine, as to the worfhip of God but fuch as will equally hold good againft all kind of worfliip and devotion j and the thing that feems to be aimed at by the enemies of re- velation, is not to exchange the worfliip of God appointed by Chrift, for any other better fcheme of it, but rather to banifh all kind of worfhip from their houfes and tables in pri- vate, and from the houfe and church of God ftfelf in the publick aflembly and congrega- tion. But I may obferve further
5. His avowed enmity to all kinds o? fuper^ Jiition^ -nd the method he took to root out all the feeds of it out of the minds of thofe he inftriided. Thus he cenfured the Scribes and Pharijccs for their long prayers, and condemned the Heathens for their vain repetitions J, as if they thoi'ght they JJ:culd be heard for their much fpeakii g -f". In like manner he corrects the Jews for their extream rigidnefs in rcfpedl of the reft oi i\\& fab bath day, when they blamed him for the miraculous cures he performed on it, and for permitting the difciples to pluck the ears of corn when they were an hungred, as they pafled through the corn fields ; and for their frequently Jcrupiilous waJJnngs of their hands, their cups and their platters ; their re- fufing to converfe with and come near to pub- licans and finners, for fear of being defiled by touching them ; their nicety as to the tythings of mifity amfe and cummin ; their regard to
t Mat. xxiii. 14. I vi, 7.
human
12 ^'he Religion of Chrift reprefented. Serm. i;
human traditions, and the veneration they paid to the commandments of men, in things rela- tive to the fervice and w^orfhip of God. The Scribes and Pharifees were extremely fuper- flitious and rigid, and placed religion, not in purity of heart, and fandity of life, and obey- ing the prefcriptions of God ; but in certain external forms and obfervances, fallings and bodily feveritie?, and an unprefcribed tradi- tionary kind of fandity, which was fo far from promoting the great ends of rational religion, as that it frequently made void the commands of God, and dilTolved the obligations of men to obey him. And 'tis obiervable, that our blelTed Lord in a peculiar manner oppofed himfelf to this generation of men, treated them with fharpnefs and contempt, and pafTed the feverefl eenfures on them ; as having thsir fuperfti- tious principles and pradices in the greateft abhorrence, becaufe he knew them to be fub- verlive of all true religion and morality. And it muft be obferved in honour of our bleffed mafter's charader, that in all the various doc- trines he delivered, and the numerous precepts that he gave to his 4ifciples, there is not a iingle one that can be named, that argues one miftaken principle of religion, or that enjoins any obfcrvance, which hath the leaft tindure of enthufiafm, or which tends to the encou- ragement of fuperftition. Let me add
6. The abhorrence he fliewed, in his doc- trine, to all kind of mfmcerity and hypocrify, in all things relating to God and his worfhip, how iincerely he rebuked ir, and how fre- quently
Serm. i. She Religion of Chriji refrefented. 13
quently he cautioned his difciples and hearers againft it. 'Tis impoffible to read thofe parts of his hiftory which relate to this lubjedt, without an inward veneration for the perfon, who difcovered fo flrong a deteflation for all religious diffimulation and guile, as boldly to reprove it in thofe of the higheft charader and office, and fuch a warm and generous love to integrity and truth. The Scribes and Pha- rifees made extraordinary pretences to fandity, and to a godlinefs and devotion fuperior to all mankind. But 'twas all oftentation and pomp, mere outfide and {hew ; whilft their tenets and characters were ablolutely deftitute of all true worth and goodnefs. But with what ho- nefty and courage did our blelfed Saviour expofe thefe wretches, and their pradices, and how excellent are thofe admonitions he gives to a fecret humble modeli piety "f-, in many in- flances to be known only to God, and never to be practiced out of oflentation, and defire of receiving praife from men. The Scribes and Pharifees made great pretenfions to liberality ; but unwilling to lofe the honour of beino- efteemed for it, they gave notice of their alms by Jhimd of trumpet, that they might receive glory of men. They pretended to great de- votion, and in order to have the reputation of peculiar godlinefs, \hty ^r^iytd Jiandmg in the jynagogues, and in the corners of jireets fo he feen of wetiy and lengthened out their prayers, for iJ pretence to devour widows houfes. They put oa
t Mat. vi. I — 5.
great
X4 ^^'^ Religion of Chriji reprefented. Serm. i.
great aufterity and (hews of mortification, fafted frequently, and in order to be the more taken notice of put on penitential countenances, and disfigured their facesy or as the original word lignifies, wholly diverted themfelves of, quite obfcured, their natural look, and that by an artificial morofenefs and fadnefs of countenance, and as appears by the context, by a negled: of their perfons, and an affedted fludied foulnefs and foil on their countenances, that every one might look on them as perfons extremely mor- tified, and as it were macerated or pale by their frequent faftings. But how jufl: are our blefTed Lord's ce,nfures of thefe practices, and and how wife the inftructions he gives in re- ference to them ; recommending the Jecrecy of the clofet for devotion and prayer to God, fuch an unafFecfted and concealed method of being benevolent and kind, as that our left hand Jliould fcarce know what our right hand doth, and the concealment rather of our fafts and humi- liations by anointing our head, and walliing our face, i. e, appearing rather to feaft than faft, inftead of proclaiming it to others, that we are in a ilate of difcipline and mortification.
Again, they pretended great zeal for God, and an high veneration for traditionary dodtrines and rites ; they drew near to God with their mouthy and they honoured hhn with their lips. But flill their heart was far from God, and though they pretended to worship him, they taught for doBrines the commandments of fnen, and made the commands of God of none effed by their tra- ditions. How worthy was fuch an iniquitous,
falfe
Serm. i. ^he Religion of Chrijl reprefented, 15
falfe and deceitful pradtice of the fevereft cen- fure of one that came from God, and taught the doctrine of worfliipping God in fpirit and truth. Again, they bound heavy burthens and grievous to be born, and laid them on other mens Jhoulders [j, i. e» when they taught others, they rigidly infifted on the moft exad and punctual ob- fervance of the whole law of Mofes, moral and ceremonial, and of their own traditionary rites and ceremonies j but they themfelves 'will not move them with one of their fingers ; a proverbial form of expreffion, in ufe amongft the Hebrew, Greek, and Roman writers, to denote their re- fufing to take any part of this burthen on themfelves when 'twas not for their intereft ; that they were fo ready to flip their own (houl- ders from the burthen, as that they would not fo much as touch it with the top of their fingers, when ever their convenience or ad- vantage required it -, fo far were they from fubmitting to carry it themfelves, even w^hen ihey prefTed the abfolute neceffity of others bearing it without mitigation or mercy. An inflance this of the vileft hypocrify, and that fliewed the wickednefs and falfehood of their hearts. It was from the fame evil fpirit, that they made broad their philaBeries, pieces of parchment on which were written particular portions or paflages of the law, which they bound on their foreheads and their arms, and enlarged the borders of their garments, not out of any peculiar regard to the law of Mofes, but
il Mat. xxiii,
to
i6 1'he Religion of ChHJi reprefenied, Serm. i.
to be feen and prailed of men, and that thefe badges of fandtity as they imagined them, might fecure them the uppermcji rooms at feajis, and the chief Jeats in the fyjiagogtie, that they might be called Rabbi and Majler, and fecure themfelves dominion, power and wealth. They were zealous in making profelytes, but not to virtue and piety. They were extremely flricft as to fome oaths, but to others as impor- tant they paid no regard. They tithed mint afid anife and cummin i hui judgment ^ mercy and faith, thofe weightier matters of the law, they intirely negleBed. They clean fed the out fide of their veffels, but within were full of extortion and ex- ^cejs. Tliey built and ganvjhed the tombs and Jepulchres of their righteous men and prophets, out of a pretence to an high veneration for their memories and charad:ers ; but their hearts, like thofe fepulchres, were full of corruption and rottennefs. In a word, they were as to their out- ward appearance as to men, exceedingly righ- teous, but within they were full of hypocrify and iniquity. Had our blelTed Lord accommodated his docl;rines to the prejudices of thefe men, and courted their friendihip by indulging their vices, and flattering their pride, vanity, and lucrative difpofitions, he had fecured them all to his own intereft, he might have rifen by their means to be the temporal Meffiah and King of Ifrael ; or at lead would have been in a condition to have had a fair trial for it, and pufhed his fuccefs by force of arms. But how juft was his difpleafure, how flrong his indignation againft thefe men and their
praCices.
Scrm. I . The Religion of Chrij} rcprefented. 1 7
practices. How boldly did he reprove and reproach them for thcle hypocritical prad:ices, and tell them that notwithftanding all their external appearances of fandtity, they were in reality a generation of vipers y and could not ejcaps the dmmiation of hell.
In a wordy the whole condudt and doctrine of our blelled Saviour manifefts an irrecon- cileable etimity to all falfehood and deceit in the great article of religion, and one ardent te"ndency of his inftrudUons was, to promote that truth m^dfrncerity of heart, without which the mod; fpecious profeffions, and fplendid appearances of devotion and piety are of no manner of worth and value in themfelves, can never be acceptable to God, nor of any kind of advantage to thofe who pradice and place their dependence on them. And this leads me to obferve farther, that the great terms of mens acceptance with God, and being intitled to his favour^ as laid down by our bleiTed Saviour, are fuch as arife out of the nature of things themfelves, mufl be immutably true, fuch as muft take place in every re- ligious inftitution that is from God, and can- not be fuperleded by any pofitive command whilfl God remains what he is, and men retain their natural dependence on and re- lations to him. And one would think that there could never have been any confiderable mirtakes on this important article, or tjhat thofe who have had a free ufe of their rea- fonable powers, could not have been at a lofs with themfelves to determine, on what their
Vol. I. C intereft
iB ^he Religion of Chrijl reprefenled. Serm. i.
intereft in the divine friendfliip neceffarily depended. But both Jews and Ge?itiles, as to the body of them were groily miftaken, and had the moft pernicious and corrupted fenti- ments on thefe articles. The Jews imagined, that their being Abrahams pofterity, their circiimcifion in the fleih, their having Mofes his law, their zeal for his ritual, and their pun6tual compliance with lefl'er external cere- monial prefcriptions, would without any other confiderations be their fecurity from the divine difpleafure, and for their perpetually remain- ing the peculiar, chofen, favourite people of God. And in like manner the Gentiles laid 'the great ftrefsbn their g///i and offerings^ their tetnples 2Lnd facrifoes in honour of their Gods, and indeed on every thing almoft, except thofe which are effential to mens acceptance with the true God, and their happinefs in his ap- probation and love. But our Saviour hath cor- redied every pofllble miflake on this head, and hath fettled this great article of religion on fuch a foundation, and with that full evidence and clearnels, as that it can never be reafona- bly difputed or denied. And thefe terms, as fixed by him zxt, faith in God with all its con- nedied graces, repentance upon the account. of paft fins, and 2ifmcere uniform confiant obedience to God for the future.
The firm belief of religious principles is the foundation of every thing that is facred, and the mind deftitute of the knowledge of thefe principles, or void of the benefit of them, mull want one part of its principal ornament,
one
Serm. i. 'The Religion of Chriji reprefented. 19 one thing neceffary to its approbation by the God of truth y elpeciaily as without this know- led2;e and belief, all thofe inward dilpoiitions, in which the moral rectitude of the mind confifts, will beintircly abfent ; it being im- pofiible, that thofe inward fentiments and good affedtions towiuds God, in which the very ef- fence of true piety confifls, can ever- take place, either where there is no proper know- ledge of God, or where his being, perfections and providence are queilioned and denied. And if the works of creation make fufiicient difcoveries of God, to all that will with due attention of mind obferve them, and are abun- dantly fufiicient to produce in all reafonable minds a ftrong convidion, that God is, and that he is infinitily powerful, ivife^ and good -y it muil be the intention of God in our forma- tion that we (liould fee and fubmit to the evi- dence that he hath given us, and in confequence of it acknowledge his being and perfedions. And for men thus circumiianced to talk of belief 2.'^ free, and incapable of being forced, is to fay fomething that is indeed true in itlelf, but impertinent as urged by them ; becaufe be- lief is not fo free, as that we are in all cafes left at liberty to believe or not, or to believe juft as our pafiions or inclinations lead us ; and though belief cannot he forced without evidence, and there can be no fm in net believing with- out or contrary to convidlion, yet if the evi- dence offered be fucli as is enough to fatisfy and convince honefi mind?, thofe that remain unfatisiied and unconvinced with that evidence C 2 mufl
tb The Religion of Chriji reprefenied. Serm. i.
muft want integrity of mind, and their infide- lity thus far muft be really criminal and im- moral. And therefore wherever God is pleafed to give this Jufficiency of Evidence for the truth of principles, he may juftly command the be- lief of them ; becaufe this is only to command that integrity of heart which he hath always a right to infift on ; or that men fhould im^ partially confider the evidence of truth which he hath fet before them, and lay afide all thofe prejudices and wrong affedions, which may prevent the accefs of truth to their minds, or hinder them from fubmitting to the proof 'that attends it: And therefore faith in God, and in any revelation that he hath made of himfelf, is juftly required as one of the necef- fary terms of Salvation in the favour and ac- ceptance of God, becaufe the proofs of his being and perfedions are every where, and always prefent to mankind j and becaufe every revelation from God, to whomfoever it is given, muft carry along with it the evidence of its own truth and divine original, as it would otherwife be incompleat, and abfolutely infufficient to anfvver the only end of its being given ; viz. its being believed and fubmitted to by thofe who were to receive it. And this belief is with the greater reafon infifted on, becaufe the influence of it depends on the re- ception we give it, and becaufe whatever be the intention of God in granting it, this can. never be fecured without believing it* And indeed there is nothing more abfurd and irra- tional; than to make the commands to believe
the
Serm. I. The Religion of Chrijl rep^efented. 21
the Gofpel an objedlion againft the truth of it ; becaufe if it be a divine revelation, 'tis impof- fible it fhould be given without God's intend- ing that men fliouid beheve it, or that if he did intend that they Ihould beHeve it, he fhould not give fufficient evidence of the truth of it ; or that if he hath given fuch fufficient evidence he fhould not require their fubmiffion to it ; or tha: if he doth require it, he fhould not tell them lb, and pofitively command it. And when th'i principles of truth are fought after with integrity of mind, clearly difcerned, and treafured up in a good and honeft heart, they are a ni'ural recommendation of a rational being to the God of truth, and cannot but be diiberned by h^rn with approbation and com- piaLcncy.
But the belief of truth, however important in itlelf, is not ail that is necelTary to fecure the friendOiip of God, and efpeciallv to reftore finners to a iiate of peace and reconciliation with him. Sm, which implies difobedience of life, proceeding trom enmiry of heart to God, is the forfeiture of his favour, and ren- ders men obnoxious to his d'.fpleafure. And whiirt men continue in this flrte of diiafFeclion anu oppolition to God, the fupreme Governor of •"he world, and in an habitual violation of his laws by wickednefs and vice ; 'tis not all the external purgations and purifications that thev can make ufe of, that can wafli away their flains, and render them clean in the fight of God 3 nor all the moft coffly facrifices they can offer, or that can be offered for them, C ^ that
22 'The Religion of Chrijl reprefented. Serm. i.
that can take away their guilt, or make atone- ment for their lins. Here can be no remedy without repentance^ no regaining the favour of God but by converjhn and reformation^ or in the fcripture language, by becormng new creatures^ as to our moral charaders, temper and beha- viour. Hence our bleiied Saviour v/as a preacher of repentance *, declared the neceiiity and acceptabienefs oi it, encouraged men to it, and allured iVxtni they JJjould perijh without it §, and that it was of great benefit to them, and that the repentance of every linner caufed great joy amoyigjl the Angch of God in Hea^'oen itfelf II ; hereby making repentance indifpen- 'iiblyand univerfally neceffary to obtain mercy and falvation. And this is the more remarka- ble, in that our bleffed Lord knew, that he was defigned by his Heavenly Father as the great facriBce of atonement and propitiation jor the fins cj the world, and that the offering he was to make of himfelf would anfwer every end, that could be attained by any propitiatory facrifice. And therefore his preaching the dodirine of repentance, as univerfally neceffary for linners was declaring in the (Irongeil man- ner, that even his blood would not cleanfe the impeniteizt finner, that his death would be no kind of fatisfacflion for the guilt of ob- ffinate and incurable offenders, nor his merits ever fhelter them from the condemnation! of God, and the deffrutlive confequences of. their crimes. ' ' - ■.
* Mark i. 15. § Luke Jsiii. 3. [j xv. 7,
An4
Serm. i. I'he Religion of Chrijl reprefented. 29:
And inafmuch as no forrow or remorfe for
paft iins is of any v/orth and avail, without
fruits meet for repenta?ice, and unleis it be pro- dudtivc of an intire change of temper and con- dudt, and a future Ufe of uniform regular conftant piety and virtue ; hence our blefled Lord hath made conjiancy and resolution and con- titiued patience in our Chriflian faith and virtue, univerfally and unalterably neceffary to ac- ceptance and falvation ; and hath expreffed this in fo ftrong a manner, as hath given offence and diftalte to fome, who would have known better had they had a little more knowledge and learning, and impartiality enough to judge of words not by the found, but the fenfe and cuftomary ufage of them. Thus our bleifed Lord declares, that if a7iy man come to me, and hate not his father and mother and ivije and children, and brethren and
ffiersy yea and his own life alfoy he cannot be my difciple ||. If candor and equity, and a regard to the common rules of interpretation, were allowed to determine the fenfe of this place, men would naturally conclude the meaning to be ; that fidehty to Chrift, and conflancy in religion and virtue muft take place of all other conliderations whatfoever j and that when thefe interefts interfere, and we cannot adt agreeable to the didates of natural affetflion, and enjoy the comforts of relative fociety, and preferve life itfelf, without betraying our prin- piples, renouncing our religion, and difobeying
jl Luke xiv. 26.
C 4 God;
24 'The Religion of Chrijl reprefented. Serm. i.
God ; we mud renounce all regards to our neareft relations, and even X\:c itfelf, adhere to God, aad maintain our integrity and Chrift'an profeffion, whatever we lol'e or fuffer for the fake of it.
As to the nature of the expreffion, though feme Chriftian criticks have cenfured it, as not agreeable to the ufual meaning of the word? in Greek writers, when hating is put by the Evangeiifts for loving iefs^ yet they are miflaken ; for we have an inftance of exactly the fame form of fpeech, and the fame fenfe of the words, in one of the moil: polite and celebrated writers of Greet e^ when (he was mofl renowned 'for the elegance and purity of her language, even in Euripides himfelf ; who hath this ex- preffion : That when two things olfer them- felves to our choice, he who applies his mind to the one hates the other -f- i the word hates being in the original the fame with that made v\{ti, of by the Evangelift ; which plainly demonRrates. that 'twas a proverbial expreffion, linnifying, that no man can equally mind two contrary things, but by choofmg one, rejects the other, and ad:s by it as he would do if he really hated it. And as to the fentimenf, which is convey'd to us, that of renouncing ail the deareli: condderations of life, and even life itfelf, when we cannot retain them with ho- nour, without renouncing truth and our fide- lity to God ; though modern philofophy be too fc^ueamilh and delicate to digeft it, antien(^\)\-
t 4?»^J' S^oL p. 36. I. 20.
lofophy
Serm. I. the Religion of Chrijl reprefented. ^5
lofophy had flrength enough of conftitution to endure it, and law and ov/iied the reafonable- nefs, truf-h and dignity of it. I could parallel the fentifnent hy many palla^es from the an- cients. Let one fuffice from Cicero || the Ror man Orator, whofe judgment in this cafe is |:he mod exprefs. " He who deprives another oi his property, and fecures his own advan- tage by injuring another, is more an enemy to nature than death, poverty or grief, or any other accidents that can happen to the body, or our external circumftances. Juftice, libe- rality and greatnefs of mind are more agreeable to nature, than pleafure, than life and riches, and to defpife thefe things, and efteem them as of no value, in comparifon with the publick Utility, is an argument of a noble and gene- rous mind : and ii any one thinks that death, poverty, grief, the lofs of children, relations and friends is lefs to be avoided than doing "vvrong, iie is miltaken thus to imagine that any injury of fortune can be more grievous than the- vices and diforders of the mind." The very doctrine of our Saviour, that a right behaviour, a good confcience, and the maintaining our integrity, is preferable to all worldly confiderations, and fhould be perfe- vered in at the hazard of every other intereft whatfoever. Thefe are the terms of accept- ance with God, as fixed by our bleffed Saviour ; faitb, repentance and conflancy in the profef- |jQn of true religion and virtue ; and they are
(I De Off.c. c. 5.
term§
iS ^'he Religion of Chrijl reprefented. Serm. i,
terms that reafon dictates, and revelation con- firms, and which fhew the excellency of our blefled Saviour's dodrine, and that 'tis vvorthy of being acknowledged as a revelation from God» But farther
7. Let us take a view of the peculiar and fpecial mothesy which he offered to mankind, to engage them to embrace and fubmit to the religion he taught, and become his genuine difciples by principle and pradice. And thefe are every way fiii table to the nature of his doctrine, and of equal weight and dignity with his precepts ; all derived from the moil inte- refting objeds,. and capable of making the deepefl and moft lafting impreffions on our ininds.
As our blefied Lord came into the world to recover men from thofe corruptions and vices, under the power of which they had been fo long and miferably enilaved, and to recon- cile them to God by the belief and love and pradice of true religion, and to call them to ^e^ moft eminent and exalted duties of piety and godlinefs ; his miffion mull: have been tvholly inefFedual, and his do6lrine have found no reception in the world, had he not been commiffioned and authorifed to affure men, that the moft happy confequences fhould at- tend their becoming his difciples, and reward their lincerity in believing and obeying his gofpel. Unprofitable truth will have but few votaries, and religion when not conducive tOk happinefs, will want its mou powerful charms, and make but few conquefts over the hearts
an4
Serm. i. ^ke Religion of Chriji reprefented. 27
and affedlions of mankind. Happinefs is what aU aim at, and every thing that doth not af- ford iome proipedt of it will appear of little confcquence, and to deferve but a Imall (harq in our regard. And therefore that chriflianity might want nothing neceffary to recommend itlelf to mankind, nor the charad:er of our Lord appear in any fingle inftance defective, he was commiffioned to give men the promifes and ajfurances of the 7?ioJi fubjiantial hle(jings ; that fo they might be led by the confiderations of their own welfare and intereft, to embrace a religion that was thus calculated for their advantage, and in the whole of it tended to promote their higheft and noblefl happinefs. The encouragement he promifed to repentance was ?nercy and forgivefiefs from God, declaring that God had given hiru poiver to forgive fim § • and to afTure men of it in confequence of their forfaking them ; an affurance of unfpeakable benefit to us, and neceffary toperfuade finners to confider ferioufly of their ways, to cherifh the purpofes of repentance, and to fix and flrengtben the refolutions of a new hfe and better obedience for the future. ' As he ex- horted men to believe in him, and receive hint as the meffenger of God his father, he aflured them that he would bring them into a ftate of the mojl perfedl liberty^ that they fhould have f Giver to become the children of God^ and that they fliould be united to his heavenly Father by the tie of a perpetual friendfhip, and as
§ Mat. i;^. 6«
the
28 The Religion of Chriji reprefented. Serm. u
the proof of it (hould receive that blelled fpirit cf God, which (hould be in them a principle of truth, hoHnefs and comfort. And as he made conftancy in his religion univerially ne- ceflary to {hare the benefits of it, he propofed the nobleft rewards to render his difciples il:e J- fad and .mmoveable, and make them fupenor to all the motives that could be offered to thern,. _ to dilTuade them fiom their adhererice to con- tinuance 111 his doftrinc, giving tiiem ?he pro-, mifc in his Father's name of the vioji glorn'ia RefurreSlion, and of their being made parta- kers of eternal life and glory. In all thefe pro- mifes there is fuch an apparent dignity^ as ren- ders them worthy of God j furh z purity as that they are moft perfectly fuiced to the na- ture of religion ; and the bleffings contained in them are of ihztftib/lajjce and value, as that 'tis impofiible we can receive any greater of- fers, or religion be attended with any more valuable or lafting advantages. Heaven itfelf is revealed to us by him, in all its joys and glories, and eternity is added to perpetuate and render perfed: the felicity that mull arife from the polTeffion of it.
But then as the various dlfpofitions of men are to be wrought on by various methods of application, and as fome are more eafily to be wrought on by their fears than their hopeSy and as all conftitutions of government are weak and infecure without the aid of proper penalties, hence our blefled Lord was com- miffioned by his heavenly Father to warn men ^gainft the confequences of infideUty and vice,
an4
Serm. i. "the Religion of Chrijl reprefented, ig and acquaint them with the nature of thofe fwiiJJments that muft hereafter take place, as the fruit of incurable impenitency and obfti- nacy in fin ; puni(hments on the one hand as awful, as the rewards promifed on the other are encouraging ; declared to be in their effeds everlafting and unchangeable j from which the power of God will not, and the power of any created beings cannot poflibly relieve them 5 a circumftance of punifhment in a future ftate that arifes out of mens natures. For as their rational principle within them is properly irn- mortal, fo if they have contrafted a fixed dif- fimilitude to God, hatred of his government, and incapacity for enjoying him, and rehlhing the pleafures of a rational, divine and hea- venly life J the neceffary refult is, all that inconvenience and mifery that flows from the forfeiture of the divine favour, and a perpetual cxclufion from his heavenly kingdom and o-lory. And this not arifmg merely from arbi- . trary pleafure, and the voluntary connedtion that God hath made, but from the confti- tution and necelTity of things themfelves ; it being impoffible that minds difaifedted to God can take any pleafure in him, or that the in- difpofed to all the facred fervices and enjoy- ments of the heavenly world can ever be made happy by being admitted to participate and ihare in them, that purity (hould ever unite in friendfliip with pollution, guilt be happy in the prefence of him againli whom it hath offended, or that God (hould approve or take complacency in thofe that are in their nature
and
30 ^he Religion of Chrijl reprefentcd. Serm. i.
and chara(fler a con trad i6tion to his perfe<5lion and red:itude j or that there can be any thing elle but the moft fubftantial mifery where per- fons render themfelves incapable of dehghting in, and deriving their happinefs from him, "who is the mofl excellent of all beings, and from whofe favour and friendfhip mufl flow all the various bleffings and enjoyments that are ellential to our happinefs, and the conti- nuance of it.
But beiides thefe motives to repentanccj faith and fteady conflancy in Chriftian piety and virtue, that arife from the divine promifes and threatenings, and the fandions of ever- 'lafling. rewards and punilhments ; there are a variety of others arifing from the charaSier and mediation of our blelled Lord himfelf, which cannot but have their due influence and weight upon all well difpofed minds, who duly weigh and rightly confider them, as they are in themfelves adapted to the mofl: active powers of our nature, and to awaken and bring into exercife thofe affedtions, which have great in- fluence in fixing our refolutions, fettling our habits, and determining the condud of our lives.
I . The great humiliation of the Son of God, in being made flefo, emptying himfelf of his original glory and riches, and in becoming poor and a man of [arrows for our fake, and fubmitting to all the inconveniencies of our mortal fl:ate, that he might recover us from iin, and bring us back to our allegiance to and happinefs in God, is a confideration that fliews
the
Serm. i. 'The Religion of Chrijl reprefented. 31
the great mifery of our condition as finners, demonftrates the neceffity of our repentance -and converfion, fliews the vaft importance of the divine favour to our happinefs, and argues the mercy and compaffion of God, and his gracious purpofes of accepting us upon our returning to him, and comphance with the great intention of his Son's manifeftation in the flefh.
2. The example of our bleffed Lord, in his abfolute obedience to his heavenly Father, his perfed purity and unbkmifhed rectitude of condud, in the exercife of the mofl excellent difpofitions of mind, and pradice of all the nioil difficult fubliantial duties and virtues of human life, fliews the neceffity of our con- formity to him, the method and way by which we mufi: approve ourfelves to God, and is an encouragement to us to tread in his fteps, and imitate as nearly as we can the divine pattern he hath fet before us.
3. Yii?> fiifferijigs and death carry in them va- rious motives of the ftrongefl nature to all in- genuous minds, to a perpetual adherence to him by faith, holinefs and univerfal virtue. As he voluntarily lubmitted to them upon our ac- count, gratitude iliould put us upon inquiring, what could be the end of this fcene of afflic- tion, futfering, fhame and death ? And when %ve learn, what 'twas to redeem us from this evil ivorld, and J run all iniquity, and to pu- rify us to hi nf elf a peculiar people, that we Lliould be zealous cf all good works^ how jufb h the conclufioii we fliould draw from hence,
of
32 The keligion of Chriji represented. Sefm. i.
of hearing his voice, fubmitting to the pow- erful perfuafives of his love, and of comply- ing with the defign of all his fufFerings, by glorifying God with our fculs and bodies, which are his. Beiides the motives that arife from the confideration of his death, as 2i propitiatory Jacrijice for the fms of men, are very powerful and affedting j as hereby the evil of lin appears legible in the ftrongeft characters, in the na- ture of the atonement matde for it, as it de- monftrates how difiicult the reconciliation of finners to God was, fmce it was not to be accomplifhed by any method of propitiation lefs than one made by the facrifice of the fon ' of God ; as it (hews the impoflibility of their efcape from the vengeance of God, who have iio portion or ihare in the advantages ariling from it, and as it is the fureft pledge of the reconcilable forgiving nature of God, and his iixed difpofiition and refolution to forgive us all our pad offences, if we will be perfuaded to a timely repentance for them, and at length return to our fubje61:ion and duty to him.
4. How powerful a motive to fincerity and conftancy in Chriftian piety and holinefs, is the confideration of ChriJTs refurreSlion from the dead, as it fliews him to be the Son of God *with power, as 'tis an abundant confirmation of his divine chara(fter and commifiion, as it eftablifhes the truth of his whole gofpel, as it afilires us that the terms of falvation declared by him are a really divine eftablifhment, as it demonftrates the pofjibility and truth of the doctrine of the miiverfal refiirreBion, as it
eflabliihes
Serm. i. The Religion of Chriji reprefented. 35
eftablidies our faith in and expedation of the promifcd recompcnce of life and immortality, and thus carries in it the moil powerful motive that can be offcr'd, patiently to continue in well doing, and to abide immovcably in the faith and hope of the gofpel.
5. The character of our blelTed Saviour as advocate and intcrcefjhr at the right hand of God his heavenly Father, carries in it great encouragement, and a very powerful motive to continue ftedfaft in our profeffion even to the end j fmce the very end of his appoint- ment to fuch a benevolent and friendly office muft be, to ft-cure us againfl; Q^fcj poflible fufpicion of God's being irreconcilcable, prone to anger, and ready to take vengeance ; and to be an eternal memorial to mankind, that he waits to be gracioijs, and will take pleafure in ilicwing mercy, and giving to all that allc it grace to help them in every time of need \. And therefore 'tis an invitation to men to come boldly to the throne of grace, to offer their fpiritual facrifices to the Father of mercies, to cheriih the hope of receiving from him all needful fupplies, to place their affecfions on that bleifed world where their Saviour and Lord lives, as their all povvcrful advocate, and to cherilli the ambition of (ecino him as he is, dwelling with him in that world, and iharing in the glories of h.'s kingdom.
6. And lalily, his appointment to the f)~ lemnity of ^Ji^^ future judgment, and to determine
X Heb. iv. 1 6.
V"oL. I. D by
^4 ^^^ Religion of Chriji reprefenicd. Serm. f ,
by his Impartial fentence the final condition ot the whole rational creation for everlafting life or death, according to the nature of their adlions, and their fettled difpofitions for hap- pinefs or mifery, is a motive of the firft im- portance and weight to Chriflian piety, and a fleady perfeverance in the work of the Lord ; and at the fame time one of the mod: com^ fortable and reviving confiderations, that can enter into the heart of man. If ive miijl all jl and at the judgment feat of Cbriji, and every one before that impartial tribunal give an account of himfelf ; Oh "what manner cf perfons ought we 'to be in all holy cofiverfation and godlinefs ! How diligent that ive be found of him in -peace ^ 'without [pot and blamelefs ! And though the fenfe of our numerous imperfections, and in how m.any things we come {hort of and a(5t contrary to our duty, may well overfpread our minds with an holv awe, when we confider the nature and confequences of this important tranfaCtion j yet what comfort doth it infpire, what chearful hope doth it revive in the breafl^ when we refled by whom this important tranfadion is to be conducted : Not by God appearing in perfon, in all the fubflantial glo- ries of his eternal Majefty, not by an Angel, who can know nothing or but little of the natural neceffary weaknelTes and frailties of our imbodied ftate ; not by an haughty, arbitrary, fevere, unrelenting inexorable man, appointed to fit in judgment over us. No, but by a Man who hath t\\Q fulnefs of deity in him to cj^ualify him for the Vv'ork, who hath all the
fcntimcnts
Serm. l. The Religion cf Chriji reprefentcd. 35
fentiment^ of generofity, tendernefs and com- pafllon peculiar to buma?i nature, who hath been in a tcfnpted Jiate himfelf, and hath thereby learnt to pity thofe who have been fuhje(5t to temptation ; who hath approved his jUendjlnp to mankind by the moit fubflantial inftances, and is h'mfelf confiituted judge of the whole world for this purpofe amongft others ; that he may reftore bis faithfu] diici- ples and i'ubje(5fs to liie, acknowledge and ap- prove their fidelity, and adjudge them to an adual participation of thole rewards, which God in his infinite and unmerited goodnefs hath laid up in Heaven for them that believe and obey the gofpel of his Son ; reilcdlicns thefe that take off from the terrors of this awful event, reconcile us to the thoughts of it, and under the fenfe of all our repenied and forfaken errors of temper and condud bid us hope for mercy, and naturally and powerfully encourage us to exped it. And if v/e confider all thefe various motives together, ariling from the feveral doctrines and the peculiar confli- tution of Chiiftianity, and hovv^ they all aid and fupportone another, and ccnfpire to carry- on one and the fame end, our reconciliation, conformity and obedience to God, and in con- fequence of this, our final and compleat hap- pinefs in him ; they will be acknowled2;ed as the moff worthy and efficacious in their na- ture, and as having in them all that influence and force upon the minds and confciences of men, as fcarce leave perfons, in the hours of ferious reflection, the Uberty and power of D 2 refidinc
36 The ReUgio7t of Chrijl reprefented. Serm. i.
refifting them ; but by their mighty and yet gentle conftraints effedually draw, all who fincerely believe and attend to them, to that willing compliance with the great de(ign of the gofpel grace, which opens their minds to the peace of God in the prefent world, and fits them for the fubftantial blefftdnefs and glory of a more durable and happy one.
In this view of the gofpel religion, it may well be ililed the power of God to-the falvation of ?neji, or that powerful means which God hath inftituted to bring men to knowledge, holinefs and falvation. If fays the Apoftle, cur gofpel be hidl it is hid to them that are lojl *. If it doth not appear an inftitutlon v/orthy of God, and in all refped:s adapted to promote the falvation of men, it muft be becaufe they are in fuch a ftate, as neceffarily expofes them to final perdition. And it is certain, that if men remain deftitute of the principles of religion, 'tis not becaufe of any defeat in the Gofpel dodtrine, which teaches men what- ever is neceffary to be known in order to their ,duty and happincfs. If they remain impeni- tent and unreformed, enemies to religion and virtue, reprobate to all good works, and flran- gers to the fpirit, life and power of godlinefs -, 'tis not becaufe the gofpel is deftitute of proper arcjuments and motives to influence and move them, but becaufe they will not attend to them and believe them. Nothing: can be added to the encouragements, perfuafions and argu-
* 3 Cor. iv. 3;
ments
Serm. i. "The Religion of Chriji reprefented. 37
ments that Chrift hath offered to our coiili- deration. If thefe do not prevail with us, no others can, for no other can equal or exceed them. And if we remain unperfuaded, if our hearts will not relent, nor our obiHnacy in vice, yield to thefe fovereign remedies, our ftate is incurable, and nothing can prevent our final ruin. How careful therefore fhould we be to underfland our principles, to be apprifed of their true excellency, and to imprefs on our hearts and confciences all the various mo- tives that are held up to our confideration ; that by the light of knowledge in our minds» purity of affedion and difpofition in our hearts, and all the fnbflantial fruits of holinefs and virtue in our lives ; we may be here partakers of that hope in and peace of God which pafleth all knowiege, and may hereafter be put into full and perpetual pofl'cflion of all thofe hea- venly and incorruptible bleffings, which God hath referved for them that love him, in his eternal Kingdom and Glory.
D 'I SERMON
( 3" )
SERMON II,
A View of Christian Morality, John vii. 46.
l^he Officers /aid : Never man fpak& like this Man,
II. TTAVING thus confidered the doc- X A. trine of our blelTed Saviour in re- ference to religio77, I now come to take a view of what he taught and faid with regard to morality j which as it is of the greatcft con- fequence in itfelf, to the peace of the world, and the happinefs of mankind, fo it will very much tend to determine our Lord's charader, and be one rule by which we may certainly judge, of the nature of his dodlrine, and by confequence of the truth and reafonablenefs of his pretenfions to a divine charader and miihon. For as falfe principles, and fupcr- ftitious practices in religion, can never make part of a revelation that is truly from God , fo neither can a fcheme of loofe and corrupted morals, a fcheme that leads to vice, and tends to encourage and make men eafy in their fins, ever have that God for its author, wlip is pof-
Serm. 2. A View of Chrijlian Morality. 39
fefled of the moft perfeti^ redtitude of nature, and neceffarily abhors whatever is contrary and repugnant to it.
When we fpeak of morality, we mean that part of our conduct, which relates to the right regulation of ourf elves ^ and a fuitable and proper deportment towards others ; in order to diftinguifh it from lach adlions as are purely religious, or from that pa^t of our be- haviour which immediately refpedts the blelTed God. This indeed is a very limited and there- fore incompleat fenfe of the word morality, which in iis proper and full fignification com- prehends the whole of our co^,dad: as rational beings, towards all obiecls to which we bear any proper relation, Goa, as well as man ; the word morals, or morality, fignifying no more than 7nanners ; or the ad:ions of men as lea- fonable and free agents. So that in the full latitude of the word, morality denotes the whole courfe of oi r actions, whether religious or virtuous, whether refpecling God, our neighbour, or ourfelves. And in this com- preheniive fenfe we frequently ufe the word. Thus we fpeak of the ten commandments, as a fummary of the moral iaw, that law which relates to our behaviour to God and man ; comprifcd in two tables, the one containing our duty to God, and the other that part of our duty which refped:s men.
But as religion and morality have been ge- nerally fpoken of as diltind: from each other, the one confiderins our relations and duties to God, the other thofe we ftand in and owe to D 4 our
40 A View of Chrijlian Morality. Serm. 2,
our fellow creatures, I now therefore coniider morality, as taught by our bleffed Saviour in this latter icnk^ and as on!y comprehending thofe duties, which as reafonable beings we
o
owe to one another, and which arife out of oar beings, and are infeparable from thofe connections, into which we are brought by nature and providence, the obligation's of which can never ceafe, 'till we lofe or alter our very frames, and ceafe to be any longer members of focie:y,. And if we confider the morality inculcated by our bleffed Lord, we lliall find it the moft worthy and exalted, that ever was delivered to mankind, and fuch as became the charader of one that was fent from God. For
Our bleffed Lord hath extended his morality' to its full latitude, and taken into his fcheme of it every thing that belongs to the fubjedl:, and can tend to render it compleat in itfelf, and make it an acceptable fervice to God. And this will appear if we coniider
I. That he hath extended it to the /;m;Y, and the inward affccilom and difpojitwns. A<^fions mav be as to the matter of them ex- ceeding commendable and good, and yet have no manner of virtue and moral excellency in them ; vea may argue the doers of them to be extremely wicked and profligate. Men may be fober and temperate out of mere prudence, to prolong life, to fecurc their health, and purfue their fecular bufinefs with greater ap- plication and diligence. They may put on great iliews of friend (hip and refpedl, merely
to
Serm. 2. A View of Chrijiian Morality. 41
to ingratiate themfelves with others, and gain their good opinion on]y to deceive them, and make their market of their eafinefs and cre- dulity. They may be hberal only for vain glory, popular applaufe, or view of private interert, without any thing of real generoiity and benevolence in their breads. I'hey may do many adions that have all the appearance of virtue, for certain mean and even bad pur- pofes, whilft: the habits of the contrary vices are in full power, and retain their dominion over them. When this is the cafe, luch ac- tions want the principal circumftance to re- commend them, have nothing of real and fubftantial goodnefs in them, and can't be any ways acceptable to God, who well knows all the fecret motives that give rife to them, and can never approve them, but when they pro- ceed f om right difpofitions. And therefore our Lord's rules of morality reach to the in- ward frame and temper, and require that the heart itfelf be good, and the internal difpofi- tions from whence they flow be upright and commendable. Thus our Lord pronounces, hlejfed the pure in heart -j^, men whofe inward paffions and affetflions, whofe aims and motives are fincere and uncorrupt, free from guile, hy- pocrify and wickednefs. And in his reproof of the Pharifees he bids them make the tree good^ and his fruit good, or elfe maize the tree cor^ fupt and his fruit corrupt J. i. e. The fruit can't be good from a bad tree, nor the fruit
t Mat. V. 8, X xij. 33.
bad
42 A View of Chrijlian Morality. Serm. 2.
bad from a good tree. Such as the heart is, fuch will the fruit and adtions be, and there- fore a good man out of the good treffure of his heart bringeth forth good things, as an tvil man out of the evtl treajure brings J on h evil ihii/gs. Hence he commands the mortjhLation of all bad af- fedions and habits, and the utter fupprelTiOn of all criminal tendencies and dilpofit'ons. Thus he pronounces a woe upon xhQ hypocritical fcribes and pharifees §, becauie they made clean the outfide of the cup and of the platter, whilji they were within fidl of extortion and exccfs -f- ; and commands them : Cleanfe firjl that which is within the cup and the platter, that the outfide of them may be clean alfo % ; plainly fhewing that if their hearts were pure and free from all criminal afFecflions, their lives would be as free from the blemifh of all wilful and pre- fumptuous fins. In Chrift's morality it is not fufficient that men abftain from all outward a6ts of violence and cruelty, but even the ten- dency to immoderate anger, all unreafon:ible refentments, all caufelefs wrath and paffion muil be regulated and fubdued. 'Tis not enough to preferve ourfelves from all the grofler adts of fenfuality and impurity. Criminal defires mufl be extinguifhed, and all unhal- lowed inclinations extirpated out of our breaff, and never be allowed to harbour, never be cheriflied and indulged within us. On the contrary, all the facred difpofitions of virtue ^nd goodnefs mufl be cultivated, improved
^ Mat. xxiii, 25. f 26. J v. 21.
and
Serm. 2. A View of Chrifiian Morality, 43
and ftrengthenedj in us, fuch as poverty of Jpirit^ or great humility ; meeknefs, or the cahn, unrefenting diipaffionate Ipirit || -, mercifulnejs, or the difpofition to pity and compallion ^ chaftity in imagination and thought j the mofb univerial benevolence and good will, even love to e72etnies, a readinefs to forgive them, and even a willingnefs to return them good for evil, when canfiftent with prudence, and if it may be any means of curing their enmity, and regaining them to their duty. In a word, there is not a lingle bad habit, that hath any countenance or favour {hewn it by the morality of Chrift, nor any one great and good and excellent difpofition, that can belong to, or adorn human nature, that; is not comprehended within the extenfive rules he hath laid down in reference to it.
2. As he hath thus extended it to the heart and all the inward pafiions and affedlions of it, fo he hath likev/ifeto our converfations-f-, the worJs we fpeak, and the difcourfes we en- ter into with mankind. The nature and ha- bitual courfeand tendency of a man's converfe certainly forms part of his moral charader, and befpeaks fomewhat of the temper that governs and influences him. I know there are feme, who are not guilty of all the vices they fometimes talk and boaft of, and who dare not be as profligate and vile as they re- prefent themfclves, and feem to be deflrous jhat others fhould think them. And though
|j Mat. V. 3. f xii. 36.
what
'44 -^ View of Chrifiian Morality. Serm. 2.
what fuch perfons fay is not always a proof of tlieir being always chargeable with the crimes they appear to glory in ; yet as they fee in willing to have the reputation of being defpe- rately wicked, it feems to prove that they would be fo in fad: if they durfl, and had not fome ftrong and overbearing terrors and fears, that will not permit them to gratify their in- clinations. At leall it demonftrates, that they have not heartily fallen out with the vices of mankind, nor taken up that fixed abhorrence of them, which is eifential to a virtuous cha- racfter ; becaufe if this were the cafe, inftead . of being fond of appearing more wicked than they are, they would count every imputation of vice a fcandal and reproach upon themfelves, and rtiun the crime and the being thought guilty of it, as thp greatefl: infamy and diilio- nour. And befides, it iixes on them the charge of falfliood and lying, and thereby fhews them to be perfons of the meaneft and mof^ defpicable character. And undoubtedly, what- ever be the habitual manner of any perfon's converfation, it mulT: evidently proceed from fomewhat of a fixed anfwerable difpoiition ; according to that certain infallible rule of our bleffed Saviour : Out of the abundance of the heart the motith fpeakcth -[-. And therefore in his account, men's words are of that confe- quence, as that he expreflly declares, that every idle word that me?ifJjaIl [peak, they fiaJI give an accQuiit thereof in the day of judgcnmit ^ which
t Mat. xix. 16.
expreffioDj^
Serm. 2. A View of Chrifliqn Morality. 45
expreflion, though it certainly is not to be un- derftood of every word, that is not intended to anfwer fome immediately good purpofe, much lefs which fome fevere and rigid people may cenfure as vain and idle ; but primarily denotes an empty, fophiftical, falfe way of reafoning, that hath no weight or truth in it ; yet certainly proves that men are accountable to God for their words as well as adions ; efpecially as our bleffed Lord immediately adds : For by thy words thou fialt be juftijiedi and by thy words thoufialt be condemned *. i.e. thefe fhall be confidered as well as atSlions in the future judgement, atid have their fhare in determining our future llate, and the fentence of abiolutlon or condemnation, that fliall fi- nally be pailed upon every one of us. And therefore upon this very principle our bleJ3ed Lord in his ferm^on on the mount, not only condemns caufelefs anger, but alfures us, that whofoever JJmU fay to his brother Raca^ Jhall be in danger of the Council j but whofoever Jhall fay ^ Thou fool, fall be in dajiger of Hell f re § i. e. for all their opprobious, reviling, cruel and cenforious fpeeches, they throw out in the warmth and heat of their paffion, they {hall receive a proportionable punifliment from God. And this determination is agreeable to the truth of the cafe, and the reafon of things ; becauleas words argue the prevailing flate and difpoiition of men, and the greatcft confe- quences often depend on them, and much good
* Mat. .\ii. 37. § V. 2 2.
or
46 A VieiP) of Chrijtian Morality. Serm. 2.
or evil frequently arifes out of them ; they are for this reafon cognizable in their nature, and cannot be overlooked at that impartial tri- bunal, where the judgment fliall be in all re- fpedts according to truth, and nothing that determines men's moral characters and jftate fliall be overlooked, and palTed by without the proper notice and cenfure. Hence we find many excellent inftrudions and cautions given us in the Apoftolick writings concerning thefe fubjeds, which as chrillians we ought not to difregard. Fornication and all uncle annefs and CGvetouJhefSy let it not be once named among ft you, . as becometh Saints ^ neither jilthlnefs nor fooliJJj talking^ nor je flings ivhicb are not conveniejit "f-, i.e. by a frequent figure, which are extremely indecent and unbecoming. The fooli(h talking mentioned by the apoftle properly denotes, that fort of talk that was ufed by parafites and flatterers, who entered into all the follies and vices of the rich and great, and faid as they faid, and commended and countenanced the grofieft indecencies of converfations, and ap- peared pleafed and delighted with every thing they fpoke, though ever fo repugnant to the rules of virtue and good manners. And what the Apoflle calls jelling denotes rather, and would have been better rendered hy fcurrility ; pointing out thofe impertinent and unfeafona- ble jefls, which buffoons and fcurrilous perfons make of men and things, which no way de- ferve them ; making themfelves mirth at the
t ^pli- V. 3 — 4.
expence
Serm. 2. A View of Chrijlian Morality. 47
expence of the good name, reputation and peace of others, generally better than them- lelves, and treating; with ridicule and contempt fubjeds of the moft facred and venerable kind, without wit or fear. Upon which Account St. Jiide tells us, that the Lord will come to ex- ecute judgment upon all, and to cojividl all that are wigodly amongji them, not only of their ungodly deeds which they have impioiifly committed, but of all their hardfpecches, which ungodly fmners have Jpcken agai?iji him *. And therefore the Apo- flle James fpeaks of the ablblute neceffity of governing the tongue ; and cenfuring the prac- tice of thofe who allowed themfelves in im- precations and curfes on others, tells them : My brethren, thefe things ought not to be fo. Doth a fcwitain fend forth at the fame place Jweet water and bitter ? Can the fig tree bear olive berries, cither a vine figs, or a fountain yield forth fait water and frejh || ? Arguing from the natural impoffibility of the fame trees bearing two different and contrary forts of fruits, and the fame fountains lending forth two contrary kind of ftreams, how indecent and unnatural it is, that the tongue which was made to praife God rtiould ever be employed in the curfijjg mcn^ which are made after the fimilitude of God. Agreeable to which is our Lord's advice : Swear ?20t at all. But let your communication be, yea, yea. Nay^ nay ; a mere fimple affirmation or denial ; fur whatfoever is more than thefe, ail ilron^er afleverations, all kind of oaths, how
* Jude 15. II J:;m- iii. lo — 12.
petty
48 A Vie-iu of CJmJlian Morality. Serm. 2,
petty or inconfiderable Ibever they may appear, come of evil, argue a bad difpolitioii of mind, or as the words may be rendered : Whatever is beyond thefe is from the evil one, is fuggelted and prompted by the devil. In a word, this government of our words is of fo great con- lequcnce in the Chriftian morality, as that the Apoftle declares : If any man amongjf you feems to be religicus, and bridleth not bis tongue, but deceiveth himjelf this mans religion is vain \, Hence it is no wonder
3. That our Saviour's rules of morality ihould reach to the whole compafs of mens adlionSy , comprehend every circumllance and condition of their lives, reach to all their various rela- tions and conne6tions of being, prohibit every kind of immorality and vice, and enjoin the praclice of all the fevcral virtues, that can take place in the whole of our exigence. This is a facfl that none can deny, who are converfant in the writings of the New Teftament, and it is one principal circumftance that gives the preference to his doctrine, and renders it fu- perior to that of all other lawgivers and in- ilrudiors whatfoever. In the whole of his be- haviour he maniferted the utmofl: abhorrence of all kind of vices, reprehended them with freedom and feverity, and was himfelf abfo- iutely free from every kind of flain and ble- mifli whatfoever. Thus in o:eneral he tells his hearers, a corrupt tree bringeth forth evil fruity every tree that bringeth not forth good fruity
t Jam. i. 26.
Serm. 2. A Viezv cf Chrijlian Morality. 49
is hrtvn down and call into the fire \ ; plainly hereby teacliing, that all men, who are deili- tiite of the fruits of righteoufnefs, and whoie lives arc corrupt and wicked, iliall never be acknowledged as his genuine difciples, but are refer ved like barren or rotten trees for certain deftrudion. And therefore he exprefsly com- mands, the mortification of all our inward habits cf lin, and the breaking of every evil wav, how long foever vv^e may be accuflomed to it, and how difficult foever the doing it may be. If thy right eye offend Ihee, pluck it cut and caji it jrom thee \ if thy right hand offend thecy cut it off' ajid caft it from thee. For it is profitable for thee^ that one of thy members fiozdd periJJj, and ?jof that thy whole body jhould be caft into Hell % : A proverbial form of fpeech to exprefs the neceffity of forfaking all our iins, how reluctant foever we may be to it, or what- ever difficulty and felf denial we may find ne- ceflary to effed: it. It would require too great a length of time, particularly to enumerate all the various kinds of vices that are exprefsly prohibited by the dodrine of Chrifl:. In general, all the fins that are occafioned by caufeiefs or immoderate anger, all kinds of impurities, all the excefi^cs attending covet- Gufnefs, all the kinds of fallliood and deceit, all manner of luxury and intemperance, every fpecies of pride and haughtinefs, all inftances of injuilice, the feveral iins of private or fe- cial life i in a word, every vice that finds a name amongll: mankind, or that the inward
t Mat. vii. 17 — 19. t V. ^9 — 30.
Vol. I. E ' lufiis
r
§6 A yiew of Chrijlian Morality. Serm. 2,
lufts and paffions of iinners can prompt them to, ftands cenfured and condemned by the morality of our blefl'ed Lord. And on the other hand, all the virtues that arife out of the frame and conftitution of human nature, that refult from their various charadiers, ftations and engagements of their being, that can ren- der them honourable and lovely, that can cre- ate them efteem from men, and tend to ren- der them meet for the approbation and accept- ance of God, are clearly and exprefsly taught, and frequently and powerfully inculcated ; luch as humility and meeknefs and lovvlinefs of , heart, generofity, kindnefs and mercy, the love of peace and the defire to promote it, gentlenefs, moderation of temper, and the readinefs to forgivenefs and reconciliation, the utmoft purity ot behaviour and life, conftancy and fidelity in the private contracts of life, the love and practice of univerfal righteoufnefs in all our tranfadions with others, candour and equity with refpeil to other men's charader and ftate, temperance and moderation in theufe of all external bleflings, obedience to parents, and the care of their welfare, due attention to the faithful infrru6tions of wife and honeft teachers, proper fubjedtion to our rulers and governors j in a word, all the various branches of duty that have any obligation or ufe in pri- vate or publick life, that refped: either our own perfonal condud and regulation of ourfelves, or that relate to our behaviour, or right ma- nagement of ourfelves towards others ; all thefe
o
things are exprelily provided for and enjoined bv the dodrir.es and inflrudions of Chrift.
Serm. 2. A View of Chrijlian Morality. 51
It hath been excepted againft, as an argu- ment of the imperfcClion of our blclled 6a- viour's morality, that it takes no notice of the particular cafe oi jhendjhip^ hath no admo- nitions to cultivate it, nor any rules that teach men how tocontradt and preferve and ftrengthen it. And I acknowledge, that there is no pre- cept obliging men to leek affer, and enter into peculiar nitimacles and friendships with parti- cular perfons. And this, in my judgment, is fo far from being any real objection againft the excellency of Chrift's morality, as that 'tis rather a proof of the real wiidom and pru- dence of the great Lawgiver of chriflianity, and that had there been any particular law, of univerfal obligation, obliging ail perfons vv'ith- out exception to enter into the engagements of particular friendrtiip, it would have been a real blemifli to his dodrine, and what it would have been difficult to have vindicated upon the principles of expediency and true reafon.
For in the liril place, the contrading fuch friendihips is no natural, necellary, unaltera- ble duty of human nature, nor any kind of charaderiflick of a m,an of principle, probity and virtue. The happinefs of fociety by no means depends on it, which is fupported by a more general benevolence, and enlarged affec- tion towards all of whom focieties confifl, and which therefore muft over-rule every private affedion, when the private and publick affec- tions and intereflis happen to interfere. Nor farther, are private and cxclulive friendfhips aUvays and in their natures, and invariably E 2 commendable
5^ A Vkw of Chrljiian Morality. Serm. 2,
commendable and good, being fometimes founded on and cemented by very improper and criminal motives, and contfa6led to ac- compliih the mofl injurious and iniquitous purpofes ; and therefore could not in realon and equity be made the fubjedt of a general or univerfal command, of which nothing is in truth capable, but that which is fimply in its nature, and immutably good. -— And then, what is of principal regard is, that friendlliips in private life do not depend on choice, and that all perfons are not formed for it, the cir- cumftances of others will not admit it, and , the man that is every way fit for a friend is not always and every where to be met with ; and therefore a general command to contrad: and cultivate fuch frienddiips, would be fometimes a command of an impoflibility, and at other times of what would be extremely inconveni- ent and prejudicial. It would be making what is indifferejtt in its nature 7iecejj'ary^ and what depends on voluntary and free choice, on qua- lifications that v/e can't beftow, and a turn of mind in ourfelves and others that we can't command, and the inclinations of others over which we have no controul 3 I fay it would be making what depends upon all thefe cir- cumftances, which are not in our difpofal, a necefiarv and indifpenfible duty ; which is both abfurd, and contrary to equity and juftice.
Chrlftianity doth not indeed forbid, any more than it commands, private exclulive friendfhips. Our blelled Lord had amongft
the
Serm. 2. A View of Chrijlian Morality. 53
the twelve, one that was the beloved difciple, and who feems to have had a peculiar (hare in his aftedion and heart. But Hill it leaves men to their liberty and prudence, as in a matter no ways efl'entially neceffary to their duty and happinefs. But as univerfal benevolence and happinefs, the love of mankind in general, and the being kindly affed:ioned to all v/ithout exception, is a matter of the utmoft impor- tance, this is in the mofl; exprefs manner pro- vided for by our bleffed Saviour's doftrine, and made an ellential charaiteriilick of his genuine difciples. And as all particular friendfhips mult be regulated by the common rules of morality and virtue, our blelTed Saviour's doc- trine furniihes plain and certain directions, which if they are obferved and duly attended to, will preferve them ftridl and inviolable, keep them from being perverted and abufed, and teach men fo to manage them, as that they lliall be prodrnftive of the nioft valuable benefits and advantages. And the more im- pirtially this part of our Saviour's dodtrine is examined, it will appear more compleat and extenfive, and the conclufion upon the whole will be : 'T'hat ne'uer jnan /poke like this man. And this is the more regardable if we confider
2. The circumj}a72ces of the ti?ne and people when he delivered his dodtrine ; when the morality of the law of God was adulterated by the falfe gloiles and corrupt interpretations of the fcribes and pharifees, the authorized V^ftrudlors of the people, held in great difc- E 3 Heeiix
54 -^ View of Chrijlian Morality. Serm. 2.
fleem, and reprefented as of little worth and value in comparilbn of certain things which they liked better, and had introduced into the room of it. So that our blefied Mafter was forced to oppofe himfelf to their traditions and errors, to vindicate the moral precepts of God from the violence which they had offered them, and to corred: the loofe explications, which thefe mailers in Ifrad^ thefe guides and in- ftrudors of the people, had given of them *. They were for adhering abiolutely to the let- ter of n-XQ law, without any regard to the fpi- rit and intention of it, and for weakening men's obligations to obferve fome of the molt blTerttial and neceffary duties commanded by God. The law fa id, thou jlmlt not kill, and therefore paffion and anger, reviling and op- probious language, and all the efreCls of an ungoverned and intemperate refentment, were it feems by their conftruction lawful and harm- lefs, provided they kept to the letter of the law. IhoLifrjalt not commit adultery^ every thing elfe was lawful for them that a corrupt heart could fuggeif and didlate to them. If they did not forj-wear themfe'.ves, when they made ufe of God's name in their oaths, they might fwear by Fleaven, and God's throne and footftool, and by any thing elfe, without ever regarding the performance of fuch oaths, or fo much as fufpeiStin':^ tliemfelves guilty of perjury- if they violated them -f-. Admirable cafuills thus to eafe the rigours of God's law, and thus
' * Mat. V. 20. f 23.
dexterouily
Serm. 2. A View of Chrijiian Morality. c,^
dexteroudy to find out methods to excufe themfelves, from almoil every thing they had no incHnation to perform. For belides thefe loofe explications given by thefe prudent and honeft cafuirts, they had farther introduced, what their fucceffors ever fmce could never be perfuaded to part w^ith, the dod:rine of com- muting and compounding for their immorali- ties, and violations of the moral law of God ; and of juiUing out fome kind of duties by others, which they put in the room of them. Thus they found thofe weightier matters cf the law, judgment, mejxy and fidelity^ extremely troublefome in their pratlice, and interfering with fome particular views of intereft or plea- fure. How (liould they abate of the rigour of the law in thefe inflances ? Why, by being more exact in ty thing rnlnty anije, and cummin. If they had a defire to be excufed from any one of God's commands, written in the law of Mofes, they had recourfe to an oral tradition, which they efteemed as of greater authority than the written law itfelf §. It was a com- mand of the law. Honour thy father and thy mother ; a precept that implied in it fupport and maintenance, when they were aged, in- firm and poor. But if any one had put oft" natural affedion and gratitude, and wanted to evade the obligation of this law, it was but faying : 'T/j a gift by whatfoever thcu mighte/l be profited by me, i. e. all I can fpar^ for your relief I have confecrated and given to God,
§ Mat. XV. 3,.
E 4 ^ad
^6 A Vie^D of Chrijlia^n Moralily. Serm. 2.
and therefore you fhall receive nothing from me, thus teaching men through a pretence of ho- nouring God to difhonour their parents, and by giving to him to defraud them, and by a fliev/ ot piety to become execrably cruel and unnatJiral. By thefe and other like methods, though ihev drew near to G':d with then- months y and honoured • him with their lips -, though they made their boaft in the law.^ thought it their honour to be defcended from Abraham^ glo- ried even in God as their father, and were ex- tremely devout in all the external, ritual and ceremonial part of v/or(hip, fo that in this righteou^nefs they were biamelefs 5 yet they 'were funk into the greatefl depths of immo- rality and wickednefs, and had grown into one of the mofl corrupt, profligate and aban- doned nations upon the face of the earth. Now to thefe ^rofs corruptions our bleded Saviour oppokd the purer dodlrine of his mo- rality, refcuing the honour of his Father's law irorn thofe lliameful glolfes, by which they had obfcured the luilre and debafed the purity ot it, difcovered the true fpirit and internal meaning; of it, fliewed the full latitude and extent of it, and called men to the pradlice of that 2;enuine,pure,univerial morality and virtue, which alone can be an acceptable fervice to God, and finally profitable to men them- felves. But
3. He liot only tauglit an imiform^ pure m^d wiccrriipted morality.^ but placed it upon a pro- per joundafiori of import avLce and neceffii'yy repre- feiUed it in its true worth and value, and
llievved
Serm. 2. A View of Chrifi'mn Morality. 57
Ihewcd how indifpenfibly requifite it was to aii the vaUiable purpofes, and befl intereils of our beings. Thole who entertain a mean and contemptible opinion of Jiiorcil "-olrtiie, think that 'tis of no confequence in chiiflianity, and that faith is to anfwer all the ends of Happi- nefs and Salvation, have not yet rightly learned ChrijI^ nor been fully taught the truth as it is in Jefiis. Faith in a chriftian is the principle of aition ; and unblameable morals are the proper fruits and eviaences of it. Faith brings us into a jujlijitd llate^ but 'tis living by faith, or prac- tilina: all thofe virtues of a trood life which God hath commanded, that prejh'ves us in that grace wherein we ft and- Faith furniOies the grand motives to morality ; morality dif- covers the life, and is a noble evidence of the power and efficacy of faith. Where faith is genuine, morality is its conffant companion ; and morality wants its nobleft character and recommendation that doth not forino; from faith. Both are in their place neceffary, in- difpenfibly neceflary, and equally fo -, faith as the root, morals as the branches ; faith as the fpring and fource, morals as the ftreams that flow from it. Salvation is of faith, as it is the inward principle of a divine life ; nor can there be any Salvation without good morals, becaufe where thefe are wanting there are no figns of a divine life, but the certain evidence that we are barren and unfruitful in the know- ledge of our Lord and Saviour Jefus Chrifl. To alTert the neceiTity of both diminiihes no- thing from the d'gnity of either, and the re-
prefenting
58 A Vie\D of Chnjlicin Morality. Serm. 2.'
prefenting them as infeparably conneded, re- serves to each its proper place and importance, and fecures the honour, the intereil and uie- fulneis of both.
What place the chriflian morality bears in the gofpci of Chriil, let our Lord himfelf de- termine, and let us abide by that determina- tion, as the befl and fureft we can truft to. When one of the Pharifees put a queftion to him, to tempt him, /. e. to try his fl^ill, and in hopes of fuch an anfwer from him, as might furnilh him with fome confiderable ob- jedion againil: his doctrine j faying to him, Mafiery which is the great coimnaiidmentin the law '^ yejiis /aid to him ': ^houfialt Icoe the Lord thy God with all thy heart, and with all thv foid, ^nd with all thy Mind ; this is the firjl and great command- ment §. And this was a fufficient and full anfwer to the queftion put to him. But our Lord, in order to reprove the Pharifees, who were ex- tremely loofe in their principles and practices as to the moral duties of the fecond table, adds : ^hefecondislikew2toitj like to it in importance, value and neceffity, Thoujhalt kve thy neighhoiir as tkyfelf ', under which is comprehended all the various duties that we owe to others, and that our neighbour, i. e. every man who hath any interefl in or connedtion with us, can de- mand, or hath a right to expect or clnim from us. On thefe two cominandmcfits hang all the law and the Prophets ; this is the fum and fubflance of both, and to thefe two comprehenfive pre-
§ Mat. xxii. 5C. ^b.
cepts
Serm. 2. A View of Chrijlian Morality. ^g
cepts the whole of them may be reduced. Hence our blcfled Lord tells his difciples :
T/jirik not that I am come to dejlroy the law and the prophets -f-, to kt up fuch a temporal kingdom, and promote the honour and liiccefs ot it by fuch methods, as (hall ccntradid.t and be in- con fiilent with that love of God and your neighbour, v/hich is the avowed and principal deiign of both. I am not come to dejlroy but to Jiiljil ; to accomplidi all their prophecies, and to eilahlifli all their great rules of morality and virtue. For verily I fay unto you : 'Till Heave?t and Earth pajs^ one jot or one tittle Jhall in no ivije pafs from the laWy till all be fulfilled. The law in its eilential obligations, /. e. the moral part of it, (hail be as durable as the founda- tions of Heaven and Earth, and thefe fliall iboner be removed, than any the lead of it fiiLiil go without its proper and full accom- pliihment. Whcfoever therefore, adds our Lord, Jhall break one of theje leajl commandments, and fjall teach men Jo, hejljall be called the leajl in the Kingdom of God, i. e. he fhall have no fhare in the bleflings of it. But whofoever JJoall do and teach them^ the fame Jl:all be called great in the Kingdom of Heaven. He fliall have a propor- tionable and fuperior reward. And to (liew, that he fpoke properly of the moral part of the law, or thofe duties of virtue in which the Scribes and Pharifees were fcandaloufly defec- tive, he adds. For I fay unto you, that except your righteoujlicfs fball exceed that cf the Scribes
t J^at. V. J 7. zp,
and
6o A View of Chrijllan Morality. Serm. 2*
andPharifees, yejhall in no cafe enter into the King- dom of Heaven. In the ritual righteoufnefs of the law none could exceed them. In the mo- ral part of it they were (candaloufly defective. And therefore unlefs we exceed them in mo- ral excellencies and virtues, we Ihall have no portion or lot in the bleffings of the Kingdom of God. Thefe are thofe duties which our Lord fliles the weightier matters of the laWj comprehending all of them under thofe three principal ones, judgment, mercy and fidelity -j- , and for the omiilion of which no zeal for rites, and real duties of lefs importance, can be any compenfation. And to mention no more upon 'fo plain an article, our Lord declares, at the con- clulion of that excellent fermon on the Mount, that no extraordinary gifrs, not the very power of doing miracles, would be of any avail for men's acceptance, if they were at lafl found to have lived in the habitual violation of his commands ; but that notwithftanding every plea of this nature they could tirgey yet that if they were convidled of being workers of ini- quity, our Lord would difown all knowledge of friendlhip with them, and for ever banilh them from his kingdom and prefence i hut that whofoe-ver heard his fayings and did them, ivas lih a wife maji^ who builds his houfe on a rock^ fo that no florm whatfoever cati dcftroy it. His hopes are fupported by the fureil: founda- tion, and nothing: fhall be able to prevent his final Salvation and Happinefs.
f Maj. xsii. 23..
Vpon.
Scrm. 2. A View of Chrijlian Morality. 6i
Upon this foundation of importance the morahty taught by our bleffed Saviour (lands ; and as the great duties eilential to it arife out of the nature of things, and are of perpetual and immutable obligation, whilft the prefent con- flitution of things remain ; it became the great teacher of righteou fnefs, and the Son of God in the characiter of the reformer and re- florer of mankirid, not only to give a full, clear and extenfive account of them, but to reprefent them in fuch a v\cw of neceffity and indifpenfible obligation, as that none might hope for impunity, that fliould habitually dif- regard them, or place any other things what- foever in the room of them ; but might learn rather to omit the lefs necelTary branches even of religion and piety, when they flood in com- petition with thefe ; according to the rule prefcribed even by God himfelf : / will have mercy rather tha?i facrijice ; I prefer the exer- cife of mercy to man, rather than a facrifice to myfelf, when one of the two muif of ne- ceffity be omitted.
And yet I would farther obferve on this head, that how important foever our bleffed Lord reprefents moral virtues and duties to be, yet he teaches us to prad:ice them with great humility^ places no real 7nerit in them, nor gives the lead: encouragement to expecfl eternal life and happinefs from them, as a reward due to us as a debt^ and as what we can claim from the ju- lliceofCod inconfequcnceofthem. No. The language he puts into our mouths is more becoming our condition as creatures and fin ners :
Likeiioife
62 A View of Chrijlian Morality. Serm. 2.
Likewife ye, when ye have done all thofe things ivhich are conunanded you. Jay : We are ur.pro- Jitable fcrvaniSy J or we have only done that which was our duty to do %. All we expert and can hope for is from n-iercy only, though faith and good works prepare us for God's gifts, fuch as he ihali pleafe to beftow, yet what he gives is of mere favour, and through the re- demption that is in Chrijl. I add farther
4. T hat notwithflanding the excellency and perfedtion of the morality taught by our bleiled Saviour, and the noble height to which his dodrine carries it, yet that 'tis in the whole of it praBlicable, fuited to the nature, circum- ftances, and various conditions of men, fuch as belongs to and muft enter into private life, and fuch on which the peace and welfare of the greater and iclTer focieties of human life do univerfally depend. Amongft other ob- jections againll Chriftianity it hath been urged, that the morality it teaches is of too refined and exalted a nature to become practicable, and is above the level of human infirmity, and not duly attempered to their condition of imper- fedion and weaknefs. There is indeed no anfwering fuch an objedion as this, unlefs the particulars excepted againft were fpecijied, and the rigours and undue feverities of the Chri- ftian morality were feverally pointed out. Un- queflionably a virtuous life hath it's difficulties, and inclination and paffion will always militate againfl: righteoufnefs and truth. But if that
\ Luke xvii, lO.
be
Serm. 2. A View of ChrJJfian Morality . %
be unreafonably fevere which is contrary to ftron^ incUnation and inveterate habit, what will at lad be realbnable ? The inclinations of men are fo various, that every virtue in its turn will be complained of as a rigorous re- llraint, and a burthen too heavy to be endured; and the whole moral law of God be cenfured as contrary to equity, and requiring a perfec- tion of virtue above the ability and ftrength of human nature to perform.
The extending morality to the beaj't and inward pajjiom^ and obliging men to regulate their affedions and defires, which unqueflion- ably is the mofi: difficult part of it, is yet fo neceffary and indifpenfibie, as that the giving a full licence to thefe, and the allowing men the free indulgence, and leaving them at liberty to cherifh and harbour them, would tend to the utter fubverfion of all morality in practice, and would be giving men a licence to banifli all kind of virtue out of the world , for if the heart and affedions be corrupt, the life mufl be fo, as the effeds will ever be anfwerable to the caufes that produce them. And therefore if the obligations to mortify our fmful paflions and corrupt inclina- tions and habits, are not unreafonable and fevere, beyond the bounds of equity, the laying us under the fame obligations to abftain from thofe inclinations, as from thofe vicious prac- tices to which irregular and criminal inclina- tions prompt and lead men, cannot be juftly charged, as rigorous and hard beyond the rules and didates of fuch equity. Becaufe
when
64 A View of Chrijlian Morality. Serm. 2.
when once the paffions are duly regulated, and the habits of fin are broken and extiii- guiihed, the difficulty of virtue is in great meafure over, and men will naturally run the path of God's commandments with an en- larged, willing and chearful heart ; efpecially when better fentiments take place, and con- trary habits and difpolitions are fettled, all the great duties of morality enjoined by Chrift, will then be the moft delightful and eafy fer- vice. Engage but inchnation on the fide of duty, and it will become familiar and natural to us, and cuftom and habit will moil: eftec- tuaily remove all the pretended difficulties to 'the pracftice ofevery thing that is good. And on this foundation our blefled Lord invited men to come and learn of him, and take his yoke upon them, hecaiife his yoke was eafy, or rather profitable and good, as the word fignifies, and his burthen is light. Nothing is hard to a willing mind ; nothing is difficult where the affections of our hearts lead us.
There is no fingle virtue enjoined by the morality of Chrift, but what true reafon com- mends the fitnefs and neceffity of ; no one that doth not arife out of the nature of things, and hath not a tendency to promote the hap- pinefs of mankind. No one that can be fpared out of human life, and that doth not belong to fome neceffary relation and valuable intereft in it. Not that all the fame virtues, nor the fame degrees of goodnefs, are equally and neceffarily required of all. Men have dif- ferent capacities, opportunities and advantages.
Their
Serm. 2. A View of Chr'ifiian Morality, 6§
Their talents and abilities are fome more, fon:ie lefs. They have dillindt p iits to aO: in lile, and peculiar flations and fpheres of adtion to move in. What is required of them by the Chrillian morality is, /to tbey ati thtir oiim ■pa7t welly improve their own advantages, and t>e found faithful in the difcharge of their proper duty. So that the morality of Chrilf, is as reafon and equity require it Ihould be, adapted to the various iiates and advantages of men. And though fome duties equally belong to all, yet others are peculiar and efpecially accommodated to the different flations and charaders of men j and fuch gracious con- defcenfions are made to all, as that they are allowed the benefit cf repentance for all their errors and defeats, which they are careful to amend, and correal by a better behaviour for the future. And what Hill renders the Chridian morality the more practicable is,
5, The con(iAtiL2itior\ oi thoje peculiar motives, with which our bieffed Saviour hath flrength- ened and enforced it. If his morality be \n its nature very exalted and perfed:, the conii- derations he fuggeifs to enable and fhrengthea us for pradfifing it, are every way anfwerable, and fuch as were never offered under any other inflitution whatfoever j fuch as cannot be ex- ceeded in their importance, nor fail of fuccefs, if by faith they are made real to the mind, and the influence of them be not violently and unnaturally prevented. When he would enforce the duties that were to take place in his kingdom, 'twas not by an mitbcrity merely
Vol. L F humans
66 A View of Chrlftian Morality. Serm. 2.
human, but by that of God himfelf] the fove- reign and univerfal Lord. T\\t great example he held up to their imitatior], in the practice of that virtue he recommended, was that of the fame infinitely bleffed and glorious being ; and his exhortation was : Be ye perfeB as your Father which is in Heave?! is perJeB. And as he was in his own life, holy^ imblameable and with- out rebuke^ becoming his charad:er as the Son of God, as he pradtifed the moll: difficult and ufeful virtues ; he invites us : Learn of me\ for I am lowly in heart , and ye fiall find refi to your fouls. And when he encouraged his dif- ,ciples to fubmlt to his authority, and obey the laws of his Kingdom, 'twas by fuch fubftan- tial benefits and advantages, as were worthy to be offered by him who had a divine com- mifhon, and was fent of God into the world to call fmners to repentance, and perfuade them to return to God. All the encourage- ments offered under the law, were of tempo- ral good things ; and under the gofpel, the practice of morality and virtue, agreeable to God's will, frequf!ntly draws after it \\\^ peculiar bkjjing^ and in the nature of things tends to profperity and happinefs Hence our bleffed Lord pronounces : Bleffed are the meek for they, fiall inherit the Earth * ; their very humility and gentlenefs fhall ordinarily fecure them fa- vour, protedlion, friendfliip, and peace upon Earth, and give them the moft comfortable polTeffion of it : Seek ye the kingdom of God,
* Mat. V. 9.
G?id
Serm. 2. A View of Chrijlian Morality. 67
and the right eonfnefs therereoj] and all thefeth'mgs, all the needful comforts of life, Jlxdl be added to xcu J. So that all the temporal proinifes of the old law i^re in chriliianity fo far in force, as that. according to the nature and general con- ftitution of things, .every virtue tends to fome real good, and there is not a fingle duty in all the morality of the gofpel, that dot[;i not fome way or other contri]?ute to promote fome very valuable interefl of the pre fent life, health, or cheartulnefsof fpirits, or reputation, or friends, or fuccefs in our ftations and employments ; infomuch that it may ftill be faid, i\\2.t godlifiefs and virtue are profitable for all things, find have the promt fc of the life that now is, as well as cf that which is to cofne. And this promufe of the fiititre life, and of all the bleffings connected with it, is that which gives the higheft excel- lency and worth to the gofpel fcheme of morality, and renders the dodirine of Chrift fuperior to that of all other law-givers what- foever. Who can read thofe Beatitudes which he pronounced, duly weigh their importance in his mind, and attentively furvey the fub- llantialgood things contained in them, without feeling an holy warmth in his breail:, a f!:rong ardor of defire, and a fixed ambition to fecure them ? T'he mercifdjljall obtain me?xy\ Thy that hunger and thirjt after righteoifief fiall be' filled. The mourners fail be comforted^ the pure in heart f.^all fee fiod, the peace-makers fijall be called the children of God, the poor in fpirit and the perfe-
X Mat. vi. 33.
F 2 culed
68 A Fiezv of Chrijiian Morality. Serm. i.
cut ed for righteoufnefs fake fiall enjoy the kingdom cf Heaven, forgive men their trejpajjes, and your heavenly Father fall forgive you, judge not, that ye be not judged, the jirait gate and the narrow way leadeth to life, he that doth the will of my Father Jl:all enter into the kingdom of Heaven, 7ny feep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they fall never perif, neither fl:all aity pluck them out of my hand. Encouragements and promifes like thefe, could not but draw the attention, and excite the ambition of thofe who heard them, and caufe him who made them to appear fuperior to the Scribes and Pha- rifees, and in a much more advantageous light than thefe cold and lifelefs teachers of the people, who if their in(lrud:ions were good, and agreeable to the will of God, yet wanted thefe coniideratlons to enforce them, and ren- der tliem effedual on the minds of thofe who were their hearers and difcjples.
Efpecially as on the other hand, the danger cf d'fohedience^ and the evils incurred by an habitual violation of thofe precepts of moral virtue in which he intruded them, were re- prefented in fuch a light, as were fufficient to ikike them v/ith a becoming awe, and awaken the moft fnbftantial fears in their minds. Fear -Aot them which kill the body, but fear him who is able to de/lroy both body and foul in Hell. Ti'he iinprofuable fervantfall be caji out into utter dark- nefs, where there is weeping attd waihiig, and gnajhing of teeth, where the worm dieth not, a?id the fre is not quenched. I will prof efs to them I ■ " ■■ * know
Serm. 2. A View cf Chrijlian Moralily. 69
k?iow you not, depart from me ye that work mi- quity. Depart from 7ne ye cur fed into evcrlafling fire prepared for the Devil and hh Angch. He who thus called into his aid all the great reali- ties cf the eternal world, and enforced his doc- trine and morality by the rewards of Heaven, and the endlefs punifliments of the life to come, might well aftonifh thofe who heard him, who had been unaccurtomed to fuch inftruclions, and make them confefs : He taught them as one having authority, and fiot as the Scribes. I fhall only add
6. Laftly, one farther peculiar excellency of the morality of Chrift, and that is, his teaching us how to improve and exalt it into real, fublfantial, and acceptable religion and piety. When the duties of life are pradticed merely on the motives of 2iny prefe?2t advantages, the prefervation of health, reputation, peace in the world, and the fuccefs of our temporal affairs, this doth not amount fo high as mo- rality and virtue. 'Tis nothing better than mere worldly policy and prudence. What properly conflitutes any action virtuous is the doing it from the ndiim dXreafonahlenefs 2.ndfitnefs of the thing, and becaufe it arifes out of our circumftances and relations in life. When our regards go higher, and we pra<ftice virtue, not only becaufe of its intrinfick reafonablenefs, but becaufe agreeable to the will of God^ and in- joined by his authority, and from a firm per- fualion, that he is a rewarder of them that feek him , this gives every virtue an higher
i .,, F 3 charadter,
^o A View cf Chrifiian Morality. Serm. 2.
chara(fler, and advances It into an a<fl of true religion, and an in Pea nee of homage and wor- fliip to the blefied God. And when the' fame action is performed from faith in Chi^ijl, from a defire to imitate his example, from a fpirit of fiibmiUJon to his authority, and with the hope of a future recompence through him, as God's appointed mediator^ it then becomes an iniiance of Chrijiiafi piety, and receives its fmiihine perfedion and hiCThcil vakie. And of this every wife and good man would be ambitious, that nothir>g may be wanting to render his charader compleat, nor any circum- ,fl:ar>ce in his adiions defeitive, fo as to lellen the intrinfick worth and excellenxy of them. And this is the happinefs of men who practice morality upon the gofpel Icheme, and ac- cordingr to the dodtrme taug-ht bv our blefied Lord. It gives the ntmojl pcrfe5iion to their adions they are capable of, and cloaths them with every iinglecircumftance that can heighten their value, and render them an acceptable fervice to God.
Underftanding Chriftians are as fenfible of the natural obligations of morality and virtue, as any perfons vvhatfoever, and they have this fatisfadiion and pleafure, that by abounding in all the fruits of righteoufnefs, they are acting a wife and reafonable part, fuch a part as fuits their relations and engagements in life, and as contributes to the firengthening and promoting every valuable interell of the prefent fl:ate. But then they are taught to confider, that the
relation
Serm. 2. A View cf Chrrjiian Morality. yt
relation they bear to God is the primary one of their being, that their dependence on him is neceliary, their obligations to him innumera- ble, their intire and abfolute fubjedion to his authority their unqueftionable duty, and every inftance of moral virtue entorced by his will ; that his difpleafure is the moil: formidable evil of their beings, and his favour, approbation, and acceptance, the mod compreheniive blef- {mg of which they can be partakers. And therefore they fubmit to the rules of virtue, and carefully pradice the duties of morality, out of reverence to God, gratitude and affec- tion to him for all his benefits, earneif defire ol his acceptance and favour, and a lively condant hope in his eternal mercy and good- nefs. And as they owe the full difcovery of the moral will of God to the inllrudions of the Lord Jefus Chrift, as they receive the befl motives to practice it from his G' fpel, as they are to obtain from his word and fpirit all their beft aiiiftances to enable them to perfevere in it, as the hope of forgivenefs of all their numerous errors and detedts, arifes from the divine mercy, through the propitiation of his death, and as he is conftituted the great ditlributor of his father's rewards to all the faithful and obedient ; they are quickened by thefe and the like conliderations to all patience in good works, to abound continually in thofe fruits of righteoufnefs, that are com- mendable in their own nature, and made ne- celiary both by natural and revealed religion.
F 4 So
^1 A Viczv of Cbrijiian Morality. Serm. 2.
So that in the moraUty of a true Chriflian, every good circamtlance, every worthy mo- tive, every confideration of real importance, confpires to hei:^hten its moral excellency, and render it a ficrifice well pleafing and ac- ceptable to God. 'Tis the trueft prudence and Wifdom, 'tis the height of virtue, 'tis more than virtue, 'tis obedience to God, 'tis genuine piety, an ail of veneration and homage to the fupreme Being ; 'tis a rational facrifice to his honour, 'tis tiie proof of fubjedion and love to Chrift, demonstrates the life and power of faith, is infpired by the motives of his Gofpel, , is prai^ictd with the lively hope in his power i,;, . and faithiulnefs ; and thus upon every fcheme """"-^v of truth muft have every circumftance of ad-^ .•' vant-cige and commendation, and entitle the 'doer to every kind of recompence that can ar;fe out of the nature of things, or be in- fuf^^^by theconftitution, engagement and pro- "mife bt God.
And , thus I have fet before you an account of the moralitv inculcated by the dodlrine of Chrift j'and as this cori|)Kutes fo great a part of the inftrudtiono he gave, and was what he taught throughout the whole of his miniftra- tion on earth \ let none imagine that moraUty is a fubjed unfit to be taught by a Chriftian inflructor, 5r any way beneath the dignity of • the character of a minifter of Chrift. I can never tliink that to be a low method of preach- ing v/hich was made ufe of by the Son of God, j'^pr-fhofc do^irines unn.ec^fTary for yo 1 to hear,- "'-'■' . . * " which
St-rm. 2. A Virjo cf Chrifiian Morality. 73
which he did not think it unneceffary for him- felf to preach. I know moral virtue may be taught in a juftly offenfive manner, when juftice and charity to men, and temperance and moderation, and the Hke moral human vhtues are repreiented as the whole of mens duty, exclufive of faith and piety to God, or when they have fuch an etHcacy and virtue imputed to them, as to render all the provifions of the grace of God in Chrift wholly ufelefs and unnecefTary for our acceptance and falva- tion. Thus I hope I fliall never preach, nor thus would I have you learn morality. AKign it its proper place, its genuine excellency, its natural importance, 'tis one of the glories of Chrifiian ity, one of the faireil: proofs of its divine original, and renders it worthy of all acceptation. Separate it from Chrift's reli- gion, and you deform, maim and matilate Chriflianity, render it a moft imperfedt infti- tution, infufficient for the happinefs of the world, and the falvatlon of men. Though morality doth not merit a reward, it fits for receiving it, and therefore fecures the final grant of it. Though 'tis not to be put in the room of Chrill, yet Chrift never comes without it. Where he dwells by faith, the good works of morality are the fure figns of his prefence, and the abounding in them one of the moft effedual methods we can take, to fecure his friendlhip. Morality indeed, when it renders men negligent in the rules of piety, from an imagination that 'tis fufficient of itfelf, i" •■' ' ■ without
74 -^ Vkiv ef Chrijlian Morality. Serm. 2,
without being beholden to religion, is rated above its v/orth, and forfeits its reward j and pretences to piety without good morals are the very charaderifiiicks of hypocrify, Godlinefs without virtue is nothing better than the ap- pearance of gold where the fubftance is want- ing, and virtue without godUnefs is like a dead unanimated pidure that wants the proper co- lours and beauties to enliven and finilh it. Godlinefs and virtue are both infpiied by the fame principles of a divine faith, arc equally ihoots from the fame root, and nouriQied and ftrengthened by the fame friendly heat and ihowers from above, and the genuine fruits 'of both are highly ornamental to him that bears them, and each fets and adds to the lullre and charms of the other. The reverence and love of God, when connedied and flouridiino: together with benevolence, juflice and uni- verfal goodnefs to men, appear in a fimiliar, pleafing and amiable view ; and v/hen the human virtues are improved by principles of faith, pradiced bv the motives of religion, and attended with fjbftantial piety and godli- nefs, they appear with a majcfty and dignity that God approves, and men behold with ad- miration and efleem ; and that confcioufnefs which arifes from the pofTeihon of both, gives a fatisfadion that nothing elfe can inrrcdace, infpires the heart with an humble, ch earful confidence in God, and (Ircngthens that lively hope in his mercy through Chrid, vvhich nothing can difappoint, and which unlcfs iup-
Dorted
Scrm. 2. A View of Chrijlian Morality. 75
ported by this lure foundation, is in reality- nothing better than prefumption and vanity. This is the charader I would vvifh myfelf to be found in Hving and dying, and into which I earneftly pray I may be inflrumental under God to form every one of you. Then Ihould I fulfil that minillry which I have received of the Lord, and rejoice over and with you in the day of Chrift.
SERMON
( 76 )
SERMON III.
The Excellency of tlie Chriftian Dodrine. John vii. 46,
*The Officers /aid : Never maiz fpake like this Man,
HAVING thus fliewn you what the do5lrine of our bleffed Lord was, both with refped: to rehgion and morality, I now come to Ihew you m fome few parti- culars, the peculiar and incomparable excel- lency of it, and the circumftances that recom- mended the inftruftions he gave, fo as to render him a teacher fuperior to all others whatfoever.
I. There is an apparent dlgmty 2.\^^ import- ance throughout the whole of our bleffed Saviour's dottrine, \\Q\k\w^ mean and low ^ and unbecoming the chai ader cf one infpired and commljfioned by God. 'Tis not to be thoui^ht that the bleffed God fhould fend an extraordi- nary meffenger upon a delign of little or no confequence to mankind, or that a perfon un- der the infpiration of tlie fpirit of wifdom fhould deliver things trivial, or dcfervedly fub-
Serm. 3- Excellency of the ChrifiianT)o£lrine. yj
je6l to ridicule and contempt, or of no ufe to the real intereft and happmefs of the world. Had there been any thing of this, it would have been ajnft exception againfl our Saviour's character, and have given room tor fome un- favourable fufpicions concerning him. But of this there is not the led it appearance. And this is the more rem-cLrkable, in that the jeivifi teachers entertained their hearers with fubjedts extremely contemptible, of no worth in them- felves, and that conveyed no true wifdom, no profitable inftrudion to thofe who attended on them. They were dextrous in explaining their oral traditions, they could define the length and breadth of their phylacteries, they were great adepts in the formiS and manners of external ceremonies, and they knew how, upon occafion, to explain away or foften down to their patfions and inclinations, a divine com- mand. And upon this foundation they partly raifed their reputation for learning and know- ledge amongft the people ; whilll at the fame time they were in reality a fet of ignorant, prejudiced, bigotted wretches, who had little true knowledge, and needed in the mofl im- portant fubjeds to be inftrudted as much as the meanefl of the people. Their true charac- ter was that given of them by our Lord, blind leaders of the blind. How different was the condud of Chrifi: ? Though he treated the law of Mofes, as a revelation from God, with the refpeft it deferved, obeyed it himfelf, and excufed none from the obfervance of it, whilfl the obligation of it remained in full force ;
yet
y-$ Excellency of the ChriJlinnDc^rine. Serm. 3.
■yet we never once find him extolling the ex- cellency, or rigidly enforcing the pratftice of any kind of ceremonies whatfoever, or ever entertaining his difciples and hearers with ufe- -lefs and unprofitable fubjeds j but always in- fixing on fuch as were of native, fubftantial and immutable worth. And though he of- ten times grounded his inftrudions upon the mofl common and ordinarv occurrences, and drew his fimilitudes from the moft familiar objed:s, yet in the application of them he ever maintained a proper decency, never funk into extravagancies, nor by his own ufe of them ever gave occafion to thofe minute and low inferences that have been fometimes drawn from them by men of fertile, but low imagi- nations. No. The fubjecls on which he in- filled were the noblell: and molt exalted, and in comparifon of which, all other parts of fcience are unprofitable and vain. Our blefled Lord himfelf gives the true account of the nature of his own dod:rine : The words that I fpeak to yoiiy they are fplrit and they are life -f- ,• they relate X.o things of a divine and fpiritual nature, and vv^hen received and believed they have a power and efficacy to reftore men to a fpiritual life, and to prepare and fit them for life eternal. The authority of God, his great love to mankind in fending his Son into the world, not to condemn it, but that the world through him might be faved, the nature of religion, the obligations to obedience and duty,
t John vi. 6^1.
the
Serm. 3- Excellency of the Chriftian DoHrine. 79
the relurre(5tion to life, the univerfal judgment and the conlequent events of everlalling hfe and death, the end and defign of his own mifilon, his own fufferings and death for man- kind, and the glory that fhould follow ; thefe, and others relating to them and conne<fted with them, were the great articles in which he inftrudted his hearers, and to the knowledge and belief of which he called them.
2. And as thefe were fubjecls of the utmoft importance in themfelves, lo the manner in which he taught them was anfwerable, fuch as became a teacher fent from God. 'Tis ob- ferved by the Evangelifl, after the account given us of the fermon on the mount, that when Jefus had ended thefe Jayings, the people were ajlo- nijbed at his doBr'me ; for he taught them as one having authoriiy, and rM as the Scribes *. Thefe, when they initructcd others in the mod hon- ourable and ufeful fubjeds, were only ex- pounders of the Law and Prophets, and a^ to thefe, they were neither to add nor diminifh. Bat our bleiTed Mafter taught with a majejfyy becoming a divire lawgiver, and as one who knew the inftru(5tions that he delivered were by immediate order and comniitTjon from God his Father, and that he had fullnefs of power conferred on him ^o deliver the dodtrines of the kingdom of God. His language was commanding and authoritative : / Ji?y unto yen. Whether the laws of Mofes were to be underflcod in the confined fenfe of the letter
• Mat vii. 28 — 29.
of
8o Excellency of the ChriJlianDo^lrine. Serm- 3?,
of them, or whether the hteral lenfe in which the Scribes explained them was contrary to the fpirit and intention of them, our Lord over- ruled both, and though this and the other was faid by them of old time, he commanded a more fpiritual law, and extended the obliga- tion of it to the heart and conlcience, under the mofl awful fandions, as men valued their falvation, and would efcape the condemnation of the lite to come ; hereby affuming an ex- traordinary power, and adting as one who knew his warrant to be immediately from God. This v/as what the people had never been ac- cuftomed to^ and which juftly mads them wonder at the manner of his teaching, as they did at the miraculous works which he per- formed. And this is
3. Another confideration, that fhews the peculiar excellency, and the fuperior dignity o? our Lord's manner of inftrudion, viz. the cx- ircwrdi?2ary method by which he confirmed his dodrine by Inch miractdous works^ as evidently demonflrated that he really a(fted in the name and by the power of his Father. Amongft other things in which the Jews themfelves al- low the fecond temple to be inferior in glory to the fjrft, one is, that it wanted the fpirit of prophecy y and the extraordinary power of doing miracles^ both which h^d ceafed for many ages, and which they expected would be re- vived upon the appearance of the great pro- phet or Meffiah. And therefore in contro- troverfies of a difficult nature, they uied to refer the determination of it, 'till the prophet,
the
Serm. 3« Excellency of the CkrifiianDofnine. Si
the faithful prophet (hould coQue. To which unqueftionabiy that of Luke refers, the people gk fifed God, faying tkdt a great prophet is rijen up amoiigf us, and that God haih vijited his people. This gift ol prophecy they expected ihouid be reftored under the Meffiah. And this was their common and national hope. And therefore when 'John the Eaptih' , who ieems to have expedted a temporal Meihah, and to have been diiappointed that Jefus did not take the kingdom, and deliver him out of the prifon in which Herod had thrown him, I fay when. fohnfent to our Lord two of his difciples to inqidre of him f Art thou he that fould come, or do we look for another"^ f Jefus returned no other an- fwer to him by the melTengers but this : Go again afidfiew fchn thofe things which ye do hear and fee : The flind receive their fight, the lame walk^ the lepers are cleanfed, and the deaf hear, the dead are raifed up, and the poor have the gojpel preached to them ; and blefj'ed is he^ whofo- ever Jl. all not be offended in 7ne j well knowing, that fohn knew how to draw the proper in- ference, and cautioning him at the fame time not to be offended in him, not to renounce him as the Meffiah, becaufe he did not fet up for a temporal prince and faviour. And when the people heard his dodrine, and faw his works, they cried out : L>o the rulers know indeed that this is the very Chrift ? when Chriji Cometh, will he do ?}iore miracles than thefe, which this man hath done .? || Thefe were the charac-
* Mat. xi. 3->— $. il John vii. 26 — 31.
Vol. I. G terifticks,
Sz Excellency of the Chrijlian DoSlrine. Sertn. '^.
terifticks, by which he was to be efpecially known and diftinguiflied, his dodrine and his miracles ; the latter to confirm and eftablilh the former. Both thefe were united in Ch'ift, and as his dodrine was the nioft excellent in its nature, his works were the mofl extraordi- nary, and the inference of Nicodemus is unque- flionably true : Rabbi, we know thou art a teacher come from God, for no man can do thofe mjracks that thou do ft, except God be with him *. In which words Nicodemus exprefsly declares the miracles of Chrift to be fuch, as could not be done, but by the immediate affiftance and prefence of God himfelf. And this was the ' dodrine of our bleffed Lord, who exprefsly afcribes the miracles he did to his Father's effi- cacy and all powerful operation. Verily, verily y I fay unto you, the Son can do nothing of hi?nfelf, but what he feeth the Father do -f- -, nothing but what is agreeable to his Father's purpofe, and what he hath received a commiffion from him to do. For whatfoever he doth, thofe things he alfo doth, viz. the Father himfelf ading in and by him. For the Father loveth the Son, and fhews him all the things which he himfelf doth \ hath given him power and authority to do his works, and to manage all things relating to his kingdom in the world, and the final ac- complifhment of the redemption of his peo- ple. And therefore he draws this inference : T^he works which the Father hath given me to finifiy the fame works that I do, bear witnefs of me, thai
* John iii. 2, f v. 19 — 20.
the
Serm. 3- Excellency of ihe Chriftian DoBrine, 83
the Father hath fent meX' They are full proof that I adl: by a real commiiiion from him, and that the doctrine I deliver in his name is agree- able to his will. 'Tis but a low ufe, that fome perfons make of the miracles of Chrift, who argue that the only defign of them was, to awaken and excite the attention of thofe to whom he preached, and not to prove the truth of his dodlrine. But this is contrary to the exprefs affertion of our blefled Lord, who ap- peals to his miracles as fubflantial decilive proofs of his miffion from God, and the con- fequent truth and certainty of what he taught in his name. The works flat I do in my Fa- ther s name, they bear wit fiefs ofme-^. If I work not the works of my Father believe me not || - But if I do, though ye believe not me, viz. upon my teilimony of myfelf, believe the works, that ye may know and believe, that the Father is in me, ajidlinhim^. This is fuch a demonflration of his acting in and by me, as is greater than all exception, and as renders their unbelief ex- ceeding irrational and criminal.
And this appeal and method of arguing is juft in itfelf. For as nothing is a more authen- tick proof of the truth of any thing than the teftimony of God concerning it, fo no tefti- mony can be more authentick, than that which he gives by bellowing the power of working miracles. For if any man do.h thofe works, which no man can do, except God be w^ith him, and doth them in confirmation of his
J John V. 36. ^ \. 2"^. II X. 37. § X. 38.
G 2 divine
$4 Excellency of the ChriJlianDo5lrini. Serin. 3;:.
divine authority to in{l:rii6l men in the truths,, and teach them the dodrines relating to his kingdom ; then God himfeif immediately interpofes to eftabhfh the divine authority claimed, and the truth of the dodrines taught by virtue of fuch claim ; adions carrying iri them as ftrong a kind of proofs, as any words whatfoever. And though the nature of the proof ariling from teflimony be different from that which arifes from demonfiration^ or the perception of the agreement between the feve- ral ideas, of w^hich the truth or dodlrine con- lifts ; yet as the knowledge of God is infinite, ,as he cannot deceive others, nor be in the leaffc meafure miflaken or deceived himfelf, the proof that arifes from his teftimony is as real, fubllantial and fatisfadory, as that which is founded upon the flrideft demonftration that can poffibly be given. And when any doc- trines have both thefe kinds of proofs, that of divine teftimony, and that which flows from the nature of the thing itfelf, as is the cafe of many of the dodrines of chriftianity, they are then eftabliflied upon the furefl foundation, and our faith in them is confirmed by the mod fubflantial and undeniable evidence that can attend them. And 'tis this confideration, that gives a fuperior efiicacy and authority to the religion of Chrift, not only the intrinjick good- nefs and reafonablenefs of the principles and precepts of which itconfifts, but that yinracii- hus proof by which God enabled him to con- firm it, in the power he exercifed over evil and impure fpirits, over all the difeafes of human
nature
Serm. 3- Excellency of the Chrijlian Bo^frine. 85
nature, over the winds and waves of the fea, in creating bread for the hungry, and raifing the dead ; and, in a word, by his commanding the animate and inanimate creation, and their inftantly obeying his voice, and producing the effeds he commanded them. The numerous miracles that he did, the extraordinary nature of them, and that power of doing them which conftantly refided in him, demonftrated, that as there was no fallacy or coUufion in the works themfelves, they were in truth the works of the Father, and his authentick fealto the truth of his miflion and dodirine, in and by whom the Father performed them.
4. 'Tis a] fo farther obfervable, that he taught in the moft open and publick manner, and with fuch a boldnrfs and courage , as abundantly fliev/ed the confcmn integrity of his own heart, and ihtfidl affurance that he had, that the re- ligion he taught, and what he affirmed of him- felf, were the certain truths of God his Fa- ther. Defigning and artful impoftors fet out varily and with great caution and circumfpec- tion, looking out for proper perfons on whom they may firit pra6lice, and artfully feduce to countenance and favour their pretenfions ; go- ing on gradually, and covertly before they proclaim their intentions to mankind. Not thus our blcfled Lord. As he declared himfelf the light of the worlds he flied the beams of his heavenly truth every were around him, taught in the mod publick places, amidfl the greatefl concourfe of people, and before thofe who were in reputation for the wifefc and mofh G 3 learned
86 Excellency of the Chrijlian Do5irine. Serm. 3.
learned of the nation. The lermon on the mount was a fermon to a midiitudey as were many other of the difcourfes which he deli- vered. We find him at the (oltvnn fejliva's^ at 'Jerujakm, and in the temple^ teaching the moil numerous audiences. Frequent weie his conferences with the Priefts, the Scribes and Phariiees, anfwering their queftions, correct- ing their errors, filencing their ignorance and malice, reproving their hypocrify, and exhort- ing ihem to repentance. He omitted no op- portunity of conveying inftruc^ion, in puliick or private, to rich or poor, to the learned and pnlearned, and. wanted no other qualification in his hearers, but a iincere love of truth, and an honeft difpofition to receive the do6trine of the kingdom of God. And this publick man- ner of his giving inftruttion was fo v/ell known and notorious a thing, as that the cnief Priefts and Pharifees themfelves declared : If we let him alone all men will believe on him y- perceive ye ^ how ye prevail nothing * ? Behold the world ts gone after him J. And when he was appre- hended under the conduct of the traytor dif- ciple, he faid to the multitude : Are ye come out as againji a thief with fwords and /laves for to take me f I fat daily with you teaching in the temple^ and ye laid no hold on me -f. And when the hij^h priefl afked him of his difci- ples and of his do6lrine, our Lord anfwered him : I [poke openly to the world. I ever taught in the fynagogue, and in the temple, whither
* John xi. 48. t xii. 19. f Mat. xxvi. 55.
tbs.
Serm. 3- Excellency of the Chrifiian Bo 5lrine. 87
the yews always refort, and infccret have I /aid nothing §.
Truth needs no concealment, and ufeful truth ought never to be concealed. Truth is bold and hdy never willingly flies into cor- ners, and hath no reafon to Tecrete itfelf from the obfervanceof mankind, or to appear with caution and referve, or to difguife itlelf by the low arts of cunning and dillimulation. And the whole condud: of our blefled Saviour, in the publication of his dodrine, fliews the greateil candour and integrity, his being abfo- lutely without fear of being convicted of falf- hood and contradidion, and the full certainty of his mind as to the truth of what he taught, and of its being indeed the word of God; becaufe he taught it before all ranks and de- grees of men, and fubmitted it to the moft fevere examination of friends and enemies, of fcripture and of reafon ; agreeable to what he himfelf declares : We fpeak what we know^ and tefiify that we have je en ||. As my Father hath taught me 1 fpeak thefe things *. What he hath feen and heard that he tejlificih^ for he whom God bath fent^ fpeaketh the words of God J. But
5. Though his manner of inftrudion was piiblicky yet he manifefted at the fame time ihsit fubmijflun ami humility^ and that regard to his Father s glory ^ that concern to promote his moral government and kingdom, and that ah- folute difintcreftednefs as demonftrated ; that the open bold manner of inftrudion which
§ John xviii. 20. jl iii. 11. '* viii. 28 % iJi33. — 34.
G 4. he
88 Excellency of the Chrijiian Do5frine. Serm. 3.
he made ufe of, was not the dictate of felf- fuiiiciency, vain glory, arrogance of fpirit, or any other corrupt and criminal difpofition, which impoflors never fail to difcover, and hy v/hich footer or later it betrays itfelf, and the fahhood of the caufe in which it engages. There is nothing appears more evident, throughout our bleffed Saviour's life and in- ftrudtion, than that his whole aim was to do himfelf the will of God, and to pro- mote obedience to it amongft others. The miracles he performed he refers to him, as the great or!gin:il of them. The Son can do nothing of himfelf, but what he fees the Father do •■\-. The 'docl:rincs he ta'ught he expreilly declares that he received them from him. The ivords that 1 fpeak^ If peak not of m-fclf^ ; giving hereby the moil: fubftantial proof, that the glorifying his Father was his high ambition, and that he preferred this to all perfonal confiderations of applaufe and wordly advantages whatfoever. I feek not my own glory J. He that [peaks of him- felf fe eke th his own glory ; but he thatfeeketh his glory that fent him^ the fame is true, and there is n: unrighttoufnefs in him *. Though he had many opportunities to have fet up for a tem- poral Meihah and prince, and from what they had feen of his miraculous works, might have had the whole body of the nation to favour his pretenfions ; infomuch that the chief Priefts and Pharifees, met in council, made this a pretence to deftroy him : If we let him thus
f John. V. 19. § xlv. lo. X viii. 50. * vii. 18.
! . alonei
S^rm. 3' Excellency of the ChriJiianBo5irine. 89
(ilo?ic^ all men iicill believe on him^ and the Romans will come, and take away both our place and na- tion Ij ; yet he difcouraged every attempt, and avoided every occafion of this nature ; and though he owned himfclf the MeJJiah^ yet to his dilciples he talked of his being reproach'd, be tray 'd, fuftering and dying, told the mul- titude, that he would indeed draw all men to him, but not by arms, and conquefl and vic- tory ; but if I be lifted up from the Earth, i. e. as the Jews underwood him, if I am life up upon the crofs and crucified, I will thus draw all men to me -f-, or bring forth Jews and Gen- tiles to become my difciples, by the dodrine of Salvation, through a crucified MeiTiah and Saviour. So that in this divine inftrudor, au- thority was mixed v/ith fabmiflion, the free- dom of his fpirit was tempered with humility; he taught in publick, but courted no puhlick applaufe, delivered his dodtrine with a bold- nefs that became his charader as a melTenger of God, and yet with that deference to his Father's honour, that was fuited to the com- miffion he had received from him. He claimed the reception and reverence of mankind as his duei yet patiently endured the contempt they (hewed him, the oppofition and contra- diction they gave him, and the injurious, malicious and cruel treatment he met with from them.
And how peculiar is the glory of our blefTed paviour on this account, and how gfeatly doth
jl John xi. 48. t xii. 32.
he
90 Excellency of the Chrijiian Do5lrine. Serm. 5.
he excell all other law-givers and inftru(^ors that ever appeared in the world. Mofes com- manded the Ifraelites a laWy even the inheri-* tancc of the congregation of facob. But he was King in fejhurun^ when the heads of the people and the tribes of Ifrael were gathered together -f*. He was both their law-giver and their tem- poral prince. The Legiflators alfo amongft the nations, Lycurgus, Solony Numa^ and others, were the governors of thole whofe polity they fettled, and reaped themfelves the immediate advantage of their own laws» The phihfophers of the Gentiles generally taught {ov price y and made their market of the infl;ru6tions they ' they gave to ofhers. The Scribes and Pharifees were intent upon nothing fo much as lucrey and fought more the praife of men, than the praife that comes from God. The Mahometan im- poflure was intirely calculated for the im- poilor's grandeur^ weath, and pleafure, and to raife and ellablilh a worldly dominion and kingdom. But in our Saviour's doctrine there is not the leaft appearance of fuch a fpirit, nothing lucrative or felfifh, he gained no one worldly advantage as a teacher of mankind, but chearfully fubmitted to the preaching fuch a dod:rine, as he knew would be difagreeable to his whole nation, and excite the hatred and indignation of both governors and people againfl himfelf.
6. Confider farther the abfolute unmixed purity of his do6trine, and its freedom from
\ Deut. xxxiii, 4 — 5.
every
Serm. 3. Excellency of the Chrljlian Do^rine. 91:
every moral taint and blemifli, and the incom- parable dignity and excellency of it will abun- dantly appciar. Our Lord himfelf gave a lure rule hovv' to difcover the impofture of falfe teachers. Beware of falje prophets, which come to yon in fieefs cloathing^ but inwardly they are ra^jening wdvcs. 2'e J hall know them by their Jruits ;{;. A good tree cantjot britig forth evil fruity neithtr can a corrupt tree bring forth good fruit -f*. It is impoffible, but that a dodtrine v^^hich comes from God muft be god-like, and worthy of God. It will bear the evident marks and fignatures of his re(5titude and pu- rity ; and one precept and allowance of v/hat is intrinfically evil, any prefcribed methods of abfolving men from any religious or moral du- ties, would futiicienrly difcover fuch a teacher to have no divine ccnmiflion, and the dodlrine that he taught to have no original from God. In this arricle the doctrine of Chrift is beyond all pofhble excepdon, as it breathes in every part of it the mofl eminent and diftinguiflied fandity and purity, and is worthy to be pro-i nounced by God himfelf, as the imme- diate tendency of it is to render men parta- kers of a divine nature, and form diem into the mod: perfedt refemblance to God in knowledge, righteoufnefs and true holinefs. Our bleffed Lord lived in the midfl of a very corrupt and profligate age and nation, and taught at a feafon when the fentiments that men had formed of God were extremely falfe ai)d dif^
\ Mat. vii. 1 6. t vli. 18.
honourablej^
92 Excellency of the Chrijlian Do5f rim . Serm. gT
honourable, when religion had dwindled into mere ceremony and fuperlation, and when the publick teachers and inftriiei^ors of the nation were' not only exceeding profligate themfelves, but taught others how to be vile and wicked, under the very pretence of piety and devotion to God. Worldly policy and and carnal wifdom would have taught our Saviour, had he been difpofed to liilen to it, not to irritate fo powerful a body of men againil: himfelf, by directly oppofing their maxims and prad:ices ; but to have taught a religion pliable and yielding to the piffions and inclinations of men, to have adapted it at leafl 4to the prevailing prejudices, manners and vices of the times in which he lived, and to have fo qualified and formed it, as to have fecured the countenance, favour and protecftion cf the rich and great, and flattered their hopes and expectations, without giving them too much trouble, and burthening them with too great rigour and feverity of precept and difcipline. I fay worldly prudence and intereft would have directed our blelTed Lord to have formed fuch a fcheme of religion, as the moft likely one to fucceed, and r::cure his own advantage. But infcead of this he introduces a religion, and publlckly preaches a dodirine, in direct oppo- Ution to all the prevailing cufloms of the times he lived in, that bid defiance to every vice of human nature, that allowed no quarter to criminal affections, linfui inclinations, or to any contracfted habits of wickednefs ; nor any cqmpofition for any of the favourite indul- - eences
Serm. ^. Excellency of tha Chrijiian Do5!rine. 93
fences on which linners are bent. Inftead of this he pubhckly declares, that the very en- trance into the Kingdom cf God which he preached was by repentance^ that to all his dif- ciples who would enjoy the great bleffings which he promifed, purity of heart was an. indifpenfible qualification. The great ob- jedt he propofcd to mens imitation, was no lefs than God his heavenly Father, and the meafure of attainment he prefcribed, as what (hould be the objed; of our conftant ambition and endeavour, was that we Hiould be perfect as our Father which is in Heaven is perfcB. And amongfl: all the numerous in- flrudtions that he gave, and the various pre- cepts that he delivered, there is ftill one uni- form defign purfaed -, the recovery of men from all the ruins of fin, and the reftoring them to the moral red;itude and original dignity of their natures.
And how hiph a recommendation is this of the dodlrine of the Son of God ! How truly hath he hereby difcovered himfelf to be the genuine image of his heavenly Father ! Whatever comes from him mull; partake of his likenefs. An impure dodrine, that leads to, and encourages fin, can never be of his infpiration, nor taught with his authority and leave. And thougn corrupt men want a reli- gion, that is favourable to their vices, and will render them eafy and iaie in their crimi- nal gratification ; yet a religion thus fuited to their tafte, would on this very account difco- ver itfelf to be a falfhood and impoflure, and
by
94 Excellency of the Chrijltan Do5irine. Serm. 3.
by its diffimilitude and contrariety to his na- ture, would carry its own proof, that it had not its original from God. And though the docftrinc of Chrift can never he reliflied by men of loofe difpofitions and profligate lives, and is never likely to gain profelytes from per- fons that are at all events determined to be vicious, and can never be cordially embraced by thofe who form their judgment of things under the biafs of ftrong inclinations and (tn- fual appetites -y yet to all fenfible, impartial, rational judges, this dodtrine of Chrift muft appear highly venerable, worthy its claim of a divine original, and dcferving all acceptation, for this very reafon, its tendency to correct all the moral errors of human nature, to extirpate out of our frame all the feeds of vice, to re- jftore us to that noble fimplicity, that intire rediitude, that divine image, in which man was originally created, the forfeiture of which was the forfeiture of his honour, and the lofs of every thing that was moft excellent and glo- rious in his nature. Here Chriftianity triumphs without a rival, throws out a luftre, that hath no fpot to obfcure it, and fliews itfelf to be the favourite offspring of that God who is light itfelf, and in whom there is no darknefs at all,
7. I may add, as another peculiar charader of the do6trine of Chrift, the coinpleatnefs and abfduie perfeBion of it, fo that 'tis in nothing defective, relating either to its principles, duties, motives and encouragements. There is not one lingle pnnciple, upon which the knowledge or pradice of true religion depends, but what
he
Serm. 3« Excellency of the ChriJlianDolJrine. 95 he taught ; not one worthy dijpofition of the rational mind but what he recommended, not one lingle virtue effential to human nature that he did not enforce, nor any one confJera- tion of any importance, fuited to the nature of religion, and fit to form the temper, and in- iiuence the condud; of mankind, that he did not hold up to their view. He did not indeed derive his motives to the fpiritual worfhip of God, to mens governing their paffions, and living foberly, righteoufly and godly in the prefent world, from the fecular advantages of riches, honours and pleafures j becaufe theic too often are inconfiftent with the profperity of religion ; nor did he apply or recommend the terrors of human punifliment to bring men to his faith, and recover them from errors ; becaufe fuch an application is in its nature improper, and not conducive to promote convidion, and that inward firm perfuafion of the heart, which alone is acceptable to and required by him. Bating all thefe fpurious and unworthy motives to religion and virtue, 'tis impofiible for the imagination or reafon of man to find out a fingle one, worthy to fupport the caufe of piety and virtue, that his dodrine doth not fuggeft, that his word doth not en- force upon our confciences -, and this without any mixture of falfehood, fuperfiidon, or a fingle circumitance, that betrays the foible of human nature, and fhews the imperfedion of the fpirit and wifdom that guided him.
And this is the more remarkable, confider- ing the infinite varieties of religion that then
obtain'd
g6 Excellency of the Chrijlian Do£lrine. Serm. 5.
obtaln'd in the world, the grofs corruptions introduced into the religion of the Jews^ and the innumerable fuperilitions that prevailed amongft all the nations of the earth, and the contrary errors that were taught by the wife and learned men of thofe times, w^ho differed not more from each other, than they did from the truth, and who with all their wifdom, were never able to form a plan of rational religion, or to enforce it by thofe motives, that alone are capable to give life and power to the moft ex- cellent principles and precepts. In the midft of all thefe corruptions, thefe differences of fentiments, thefe innumerable forms of fuper- ' ilition, our bleifed Lord appears in the world, worthy the charadier of the only begotten of the Father, full of grace and truths and in the fliort miniftry of about three years, taught his difciples, all that were willing to hear him, fo perfedl a fcbeme of religion, as made up all that was defective, or mifreprefented in the Mofaick difpenfation, and conduded men by an infallible clew through all the intricate mazes, that ih^ fuperflitioji of nations, or the fiibtleties of philcfophy had created, and that guided men into thofe fentiments and prac- tices, which if they embrace and follow, are an abfolute fecurity from the feduftion of error, and what generally attends it, the corruption and the guilt of vice. And fo perfect is this conftitution, that after the examination of many centuries, the flri^Siefl: inquiries made into it by friends and enemies, and the utmofl good will that hath been iliewn to leffen its credit,
and
Sc rm. 3' Excellency of the ChrijlianTioSirine. 97
and deflroy its authority, to (hew its dod:rines falfe, or its precepts defcdlive j yet it flill continues to triumph over all oppoiition j and though it lolcs its hold in this age of univerfal degeneracy, in the ignorant, unexperienced, unformed, and protiigate part of mankind, yet it prevails, and ever will prevail whilil: learning, candor, impartfality, jull fentiments of religion, a due veneration for God, and a becoming concern for mens own falvation, fhall continue to imprefs and influence them. And the objections that have been made to its particular doctrines and precepts, have difco- vered little more than the ignorance and want of reading in thofe who have urged them, as they arc founded in miilake, and are all capa- ble of the moil certain and convincing foiution. And therefore I farther add
8. As another excellency of our blelTed Lord's doctrine, that 'tis eternal and immutable^ and can't alter with times and circumftances, nor ever be exchano-ed for a more excellent and perfect fcheme. Truth is unalterable in nature, and arifes out of the conftitution of things thcmfelves, and therefore can never ceafe to be w^hat it is, nor alcer from what it once was, throughout the longell pcliible fuc- cefiion of ages. The dodrines he taught can never lofe any thing of their original certainty, become precarious, nor ever degenerate into errors and falfehoods. The religion he preached cannot ever diminifh in its native excellency, leflen in its obligation, fmk into fuperftition, or be exchanged for a more rational and wor-
VoL. I. H thy
98 Excellency of the Chrijiian DoSlrine. Serm. j.
thy inftitution -, becaufe whilfl: the nature and perfections of God remain what they are, and the relations in which men (land to him con- tinue, the Chriftian woriliip muft be the only genuine worfnip of God, and it is impoiliblo the obligations of it can ever ceafe. The mo- rality and virtue inculcated by Chrift is founded in human nuure, arifes out of our make, and is the refult of our various connections wiih, and dependencies on each other, and therefore can never be fuperfeded or abrogated, or ex- changed for a fet of new virtues, of greater neceffity and more advantage to mankind. The terms of accepi-ance with God, as fettled by the dodtrine of Chrift, are fuch as are every way agreeable to the purity of the divine nature, the perfed:ion of his character, and the ends of his government, fuch as are rational in themfelves, and gracioully accommodated to the imperfect ftate of men ; nor is it poffible to conceive that the favour of God, as the moral governor of the world, can ever be fe- cured, withouty^/V/j in him^ repenfmice for lin, an({ the habitual praBice of religion and virtue. And therefore as there can be no reafon for any alteration of this conititution, fo there can be no jufl ground to expert it ; which as it is founded in truth and equity, is rendered by tlie decree of God fixed and irrev^ocable. In a word, as he taught the way of God in truth, and fpake thofe things only, which he had re- ceived from the Father -, as the truth was in him and no unrighteoufnefs at all, his words
fhall
Serm. 3- Excellency of the Chriji'wM 'Doctrine. 99
fhall endure for ever, even that word which by the gojpcl is preached unto you.
And the plain inference from this immu- table nature of Chrift's dodrine is, that we f!:iould be Jlcdfajl and immoveable in our ad- herence to the profeffion of it, and never fiiffer ourlelves to be feduced by the arts of men, that lie in wait to deceive, from our conftancy in, and fidehty to our Lord Jefus Chrift. Many are the objedtions that fubtle and artful men may raife againft the mofl: obvious truths, fo as t'j puzle and render almoft dubious even demonilration itfelf. But there is one plain anfwer to them all ; that when one falfe prin- ciple of religion can be proved to belong to the dod:rine of Chrift, or one evident and m- conteftible fuperftition fliewn to be inculcated, as a genuine and neceflary inftance of piety ; when the morality of Chrift can be proved de- fediive or corrupt, or the Chriftian hope de- monftrated to be impoflible and delufive -, when the fads of Ch rift's miracles can be Hiewn to be impofture, or the truth of his refurredion can be fatisfadorily difproved ; and after all this, when a better, more rational, ufeful, and advantageous fcheme of religion and mo- rals, can be found out than what Chriftianity contains ; it will be then time to think of dif- regarding it, and renouncing all our hopes and expedations by it. The charader of im- mutable and eternal truth imprelTed on the gofpel dodrine, is a fubrtantial proof that it comes from the immutable God. If this doc- trine dwells in us, forms our temper and in- H 2 iluences
loo Excellency of the Chrijlian Do5frine. Serm. 3'..
fluences our lives, the bleded effed: muft be a real difpofition for true happinefs, and for all the rewards the wifdom and goodnefs of God have to beftow, in that eternal vi^orld, that is before us. And 'tis folly and madnefs to part with a religion which thus prepares us for immortal blelTednefs and glory, upon the account of fome leiTer difficulties and objedions which attend it, without fomething in the room of it, that is intirelyfree from thefe, and attended with greater certainty and clearer demonflra- tion. But this will not eafily or foon be the cafe. If we may form a judgment, from what ' the men of reafon have lubftitutcd in our times in the room, it appears ; that they are able to produce no principles of certain truth, but vv^hat are the certain principles of Chrifti- anity ; and that whatever they have advanced to the contrary^ or to more than it teaches, is partly dubious^ and in part undoubtedly falfe. They have no rational hopes but what we have upon much better grounds, and if greater liberties are coniiftent with their fcheme than with ours, 'tis a demonflration that their fcheme is more precarious, and carries them farther off than ours from the mark of happinefs and falvation. Be ye therefore efta- bliihed in the grace of God, and call fjot away your confidence of faith, and hope in Chrijl yefus^ which hath great recompence of reward. Remem- ber that the end of your faith is the falvation of yourfoids^ and that your great work as Chriftians, is by patient continuance in well doing to feekfor ^lory, honour and immortality, Purfuethis bleffed
profpeit.
Scrm. 3- Excellency of the ChriJiianDo5frme, lot
profpecft. Keep it continually in view, and whatever inducements you may meet with to make fliipwreck of faith and a good confciencc, to forlake your principles or duty as Chriftians, break the force of them with thofe words of Peter in anfwer to Chrilf's queftion : JVill ye alfo go aivay ? Lord^ to who?n Jhould lue go ? Thou haji the words of eternal life. Let me add
9. That tiiere is a perfe(5l harmony and cofi- fifiency in the whole of our Saviour's doctrine and infirud:ion. Though he fpake on a great variety of fubjecSts, and difcourfed frequently of fuch as were fublime in their nature, and as to which the perfons to whom he fpoke had no conception or a falfe one ; though he was frequently befet with enemies, who endea- voured to enfnare him in his difcourfes, and fpake without any poffible time for premedita- tion and forethought ^ yet flill onefpirit of truth animated him throughout the whole of his mi- nifti ation, and the whole of his dodrine was U72form ; all the various branches of it are each dependent on, and confident with the other \ io that no one fingle principle can be denied, or taken away, without rendring his whole fcheme maimed and defedlive. And when confide ed as one body, each principle relative to the other, and all of them conneded, and mutually fubfervient to each other, they con- flitute fuch a perfed, regular and admirable fcheme of religion and morals, as the world was never before blefTed with, and as can ne- ver be exchanged for, or fucceeded by a better,
H 3 It
102 Excellency of the Chrijlian Bo5frine, Serm. 3.
It is morally impoffible for ifnpojlure, how- ever fubtle and cunning it may be, or for fu- perflition which is ever weak, and inconiiftent with itfeif, to forefee or provide againft all emergencies and occafions that may arife, and to form Inch a Icheme of things as ihall an- fwer to all objedions and difficulties, as (hall fupport itfelf againll all kinds of perlbns, of different facilions, parties, prejudices and prin- ciples, and in all feafons, when luddenly at- tacked by artful men, or in circumflances of dano-er and threatening evil. It is not in hu- man prudence to provide the proper expedients • in all thefe circumll:ances, fo as to maintain a coniiftency of principle and cordudl j and the truth of this is abundantly confirmed by the behaviour of Impoftors and Enthiifia/iSf ancient and modern ^ who have varied their dcdlrine as times and circumftances have altered, con- felled their miilakes, or vindicated them in fuch a manner, as hath only difcovered their impudence and foilv. But as to our Saviour's dodlrine, and what is flill more wonderful the doclrines of his Apoftles, thofe which they have more largely infilled on, or mentioned only occafionally or accidentally, malice itfelf can never fix on and point out any inconfiften- cies and contradidtions, any change of opinion, or al-eration of principle. Let whatever re- lates to the doctrines of Chrilhanity, difperfed throughout all the books of the New Tefta- ment, be reduced under proper heads, and every thing relating to the fame fubje(ft be put together, and confidered in its proper relato.a
and
Serm. 3- Excellency of the ChriJlianDoSlrine. 103
and connedtion ; and it will appear that every part illuftrates the other, and tends to make it more intelligible and rational. A confideration this, which every imf>artial man will allow greatly tends to fupport and eftablifh the cha- radter of the divine original of the dodrine of Chrirt and his Apoftles, conlidering the various occalions and controverfies on which they wrote, their diflance of place from each other> their original want of learning and education, and of all the arts neceffary to render them regular and confident writers.
10, Let me obferve farther, that there Is a furprifmg wifdom and prudencein what our bleffed Saviour fpoke, which appears in his converfes with the Scribes and Pharifees, the men of learning and abilities in his days, who narrowly obferved him, watched all occalions to betray and enfnare him, and put to him infidious and difficult queftions, to draw from him anfwers, which they imagined and hoped mufl turn out to his difadvantage, and prejudice him in his intereft, reputation, and character. His an- fwers were fuch, as not only aftoniflied the multitude, but put even his enemies to ihame and confufion. When the chief priefts and elders of the people came to him as he was teaching, and afked him, by what authority doefl thou thefe things, and who gave thee this authority ? Our blelTed Lord infl^ead of anfwerins them diredly, in order to make them anfwer their own quefcion, or to conviit them of hypocrify and wickednefo, afks them : T^he baptifm of John, whence was it ? From Heaven ^ or of H 4 men f
104 Excellency of the Cbriflian Do^n7te. Serm. 3.
men * f On this queftion thefe maflers of J/racl reafoned with themfeU'es : If we fay, from Heave77y he will fay to us, why did not ye then be- lieve him, becaule he teftified of Chrift. But if we fdallfay of men, we fear t\\e people, for all hold John as a Prophet. Thus he prudently reduced them to a difficuky, cither to confefs him to be the Mefjiah as John declared he was, cr to own their ignorance, malice and craft ; whereby inftead of giving them any occafion or opportunity to inlult or traduce him, he expofed them in their proper colours, and made them appear in their proper drefs of dif- ^ fimulation and.hypocrily. When the Pharifees in order to entangle him in his talk, fent out to him their difciples, with the Herodia?2S, faying, under the guifeof compliment and great efteeni for his perfon and dod.rine, Majiery we know that thou art true, and teacheft the way of God in tru^h, neither carejl thou for any man, for thoii regardeji not the perfon of rnen : T'ell us therefore what thinkejl thou : Is it law fid to give tribute unto Cafar, or not ? -f A queftion extremely fubtle and inildious ; for had he anfwered it was lawful to give tribute to C'(^2zr, they would have traduced him as an enemy to his country, the pride of the '/.^tw being rifento that heigth, as to bear with indignation the being tributary to the Romans, and to think that as the Holy Nation, and the peculiar people of God, the Rofna7is had no right to tribute from them, and to look on ail thofe with abhorrence who fa-
• Mat. xxi. 23. t Mat. xxii. 15.
voured
Serm. 3- Excellency pf the ChriJlianDo^lrine. 105
voured the Roman intereft, and juftified the tiix that they levied upon them. And had our bleiTed Saviour denied the lawfulnefs of paying them tribute, they would immediately have accufed him to the i?o;;?<3;;z governor, and urged his punifliment as an incendiary and rebel. And therefore our blefled Lord wifely evaded the fnare, by faying : Shew me the tribute money y and when they brought him a piece of it, he faid to them : Whofe image ajidfuperfcription is this ? Upon their faying, Ccefar^^ he anfwers : Render therefore unto Caefar the thi?jgs which are Caefar^j, and imto God the things that are God V. Many other inilances of this kind might be mentioned. I Hiall only add, that this fpirit of fignal independence appears in feveral of the parables of Chrift, in which he feverely re- j.T'oved the JewSy for their hypocrify and cruelty, and threatened them with the fevereft judgments of God, in fuch terms as they well •underftood, but in fo covert a manner, as car- ried in it the leaft offence, and gave them the leaft handle to reproach and to accufe him.
SERMON
( io6 )
SERMON IV.
The Pojftbility of Miracles,
J
OHN 111. 2.
Rabbi i we know thou art a Treacher come from God ; for 710 Man can do thefe Miracles that thou doejly except God be with him*
"^ H E S E are the words of Nicodemus a PharifeCj and a ruler of the Jews^ to our blelTed Saviour ; fpoken from the con- vidion that he had of the truth of his miracles, and a ferious confideration of the nature of them. He declares him to be a teacher come from God: becaufe the miracles he did were fuch, as no man could doy except he was imme- diately affifled by the power of God. And this inference certainly is good, that if any man teaches dodrines in the 72ame of Godj and doth fuch miracles in confirmation of his doBrine as are efFeded by the immediate hand or agency of Gody fuch a teacher is authorifed by God ; and the miracles he dodi, under the divine in- fluence, are God's teflimony to the truth of what he teaches, and to the reality of his authority and commiffion from him. 'Tis
therefore
Serm. 4. I'he Pojfibility of Miracles. 10 f
therefore a matter of great importance to us as Chriftians, that the evidence for the truth of our Saviour's miracles be fatisfadory and well fupported ; otherwife our faith in him will be no better than credulity, and all our expedations from him vain and delufive. And 'we ought to be the more careful as to this article, becaufe there have been wany pretences to miracles, that have had no foundation in truth, and could be nothing more than the artful pretences, or delufive pradices of in- terefted men, to impofe on the credulous for their own advantage. There is fcarce an hif- torian, either amongft the ancient Greeks or Ro7nam^ who doth not entertain us with ac- counts of wonders, figns and prodigies, that happened in his own or former times. Apollonius Tycmceus, who lived in the time of Nero, and under the reigns of the fuccceding Emperors down to Nerva^ is reported to have raifed the dead, to have healed difkmpers, to have fore- told many events, and done many other ex- traordinary and miraculous things, which arc juftly efteemed as faiflioods and impoflors. For near 50 years after our bleffed Saviour and his Apoftles, we find no pretences to miracu- lous powers, in any of the writings of the Apoftolick Fathers, during that interval, nor any certain and unqueftionable accounts of any extraordinary works performed by the Chrif- tians of thofe times, for the confirmation of Chriftianity, and the convidion of infidels. But in ^(t fucceeding ages Ecclefiaftical Hiftory abounds with narrations of this kind, and we
have
loS 7 he Pojfihility of Miracles Serm, 4.
have ftrong, explicit and repeated atteftations of many gitts and miraculous powers, which as it is faid were conflantly and publickly exerted in the Chriftian church, through each fucceed- ing age ; and thefe miraculous powers, if we will believe the church of Rome^ have been continued fucceffively down to the prefent times, for the confirmation of her dodrines, and the utter confutation of all thofe hereticks, that have fchifmatically feparated from her communion.
The miracles pretended by the church of "Rome have all the marks of legerdemain and impofiure. That (landing miracle of the tran- fubflantiation of the bread and wine into the body and blood of Chrifl, is fuch an affront and contradiSlion to omt jcnfes^ and to all the mod certain conclufions ot reafon, as deftroys every kind of evidence that can be brought for the proof of other miracles in confirmation of it ; iince 'tis impoflible that a co?itradi5iio?i and ab- furdity can ever be demo?jJiratedy or that God can give his teftimony to the truth of a falf- hood and //>. The miracles faid to be wrought in the Chriflian church, after the ApoftoUck Fa- iherSj have lately undergone a very free and fevere examination, by a learned and candid writer 5 who hath, to fay the leaff, greatly weakened the credit of them, and rendered the accounts we have of them liable to great fufpicion and doubt ^ and 'tis no wonder, that fome perfcns fhould drav/ an argument from hence, againfl: the miracles wrought by our Saviour and his Apolllcs, and plr.ce them to
the
Serrn. 4, The PcJfthilHy cf Miracles. 1O9
the fame account of impoflure and delufion. It is more to be wondered at, that any Chrif- tian writers, in their defence of the miracles faid to be wrought after the apofloHck age, fhould reprefent the evidence for them to be fo ftrong, as that they cannot be difcredited, without fliaking the whole faith of Hiflory; an affertion, which if true, will be thought to Xhake the laith of the golpel Hiifory itfelf, and render all the miracles ot Chrifl and his Apo- ftles precarious and uncertain.
I fhall not at all enter into this controverfy about the truth or faldiood of thefe miraculous powers, afferted to be for feveral ages in the church. This is a much fitter employment for the prefs than the pulpit. But as every Chriftian is nearly interefted in the truth of the gcjpel Hifton^ and is concerned to be well efta- bliihed in the evidence for his belief of the divine miffion of Chrifl and his Apoflles, and in the reaUty of thofe miracles by which their divine authority is fupported, I (liall endeavour to Ihew you, that whatever becomes of thefe later miracles, which the Chriftian Fathers affirm and boaft of, thofe of our bleifed Saviour and his jlpojiies will remain unfliaken, and that all the ohjedtions which are urged againll the former will not in the leaft afted: the latter. This is a fubjedl of common utility, and of the greatell importance to us all. And I fliall
I. ConfiJer th^ pofjibilify of miracles.
II. The nature of the miracles wrought by Chriji and his /Jpojiks.
III. Th e character of Chriji and I is Apofiles.
IV. TJbe
no V'^e Pojfihility of Miracles. Serm. 4.
IV. ^be end for which their miracles were wrought. And
V. The eijidence we have for the certainty of them.
I. I am to conlider the poffiLilily of miracles y and whether they are in the nature of things capable of being performed ; fince it anfwers no purpofe to enquire, what kind of evidence there is for any particular miracles, if all mi- racles are impojjible^ and there can be no proof for what cannot be done j or it is impolTible to prove that by any fort of evidence, which is impoffible to be effedled. And this is the ,dod:rine of fome modern phihfophers, that all miracles are cheats and impoflors, becaufe in their nature impoffible. But to this it may be anfwered, that to affirm the impoffibility of miracles is an aiTertion impoffible to be proved, becaufe 'tis impoffible to prove, that there is no power in the univerfe of beings equal to the working of a miracle ; and there- fore oil arguments, and every kind of evidence, to prove this impoffibility of miracles, muft. be fallacious and inconclufive, becaufe 'tis im- poffible to prove fuch an impoffibility. For
I. Confider that as far as expe?-ience helps us in forming conclufions of this nature, we maybe affiired from it, that there is a power exifting, or real caufe, every W2iy adequate to the production of fuch an effied:; whatever be the definition we give of a miracle. For if we define it to be an adtion vifibly performed by any beingy which is above all bis natural powers and capacities to do, and which he therefore performs by the
immediate
Serm. 4« ^he Pojfibility of Miracles, lit
immediate affiftance of fome fupen'or agent; experience convinces us that there muft be lome agents or agentji/perior to man, that have larger po Vipers than w^hat he polTelTes, and may be capable of performing thofe miraculous works, which no man w^ithout fuch affiflance could do. And whatever this fuperior power or agent may be, the whole frame of nature de- monftrates that it doth fome where really exift, becaufe there are innumerable effe(5ls produced, above the utmoil extent of all human powers to accomplifh. There is fome agent or caufe, that fecretly produces the bodies of all ani- mals, and which though they are originally void of life, yet quickens and caufe s them to live^ and therefore this agent or caufe is able to give life to a dead body, /. e. to rejiore life to a body when dead, as well as to give life to- a dead body that before never lived. There is a power in the univerfe that hath endowed minerals and herbs and roots with a reftorative fanative virtue, to cure the diftempers of hu- man bodies, and to recover them to health and foundnefs -, which is therefore equal to the miraculous cure of diftempers, or the cure of them without thefe applications j becaufe the very virtues of thefe remedies reaches to produce thefe efFecfls, only by the efficacy of that caufe to which they are owing % which efficacy therefore muft be capable of producing the effeds, without the ufe of the remedies ; fince whenever that efficacy is exerted, the fame effeds muft follow from them j and therefore the miraculous healing of all manner
of
112 The Pcffihility Gf Miracles. ■ Serm. 4;
of diftempers, though above the natural ca- pacities of men, is by no means impoilible under the efficacious ailiflance of a fuperior power or caufe.
If a miracle be defined, as it is by a late fceptical writer, a tranfgrejjion of the law of na- ture, by a particular volition of the Deity, or by the interposal offome invifible agent 3 the proof of the impoffibility of a miracle can never be maintained -, fince 'tis impoffible to prove that the power of the Deity, or of fuch invifible agent by his permiffion, cannot extend to the production of fuch miraculous elleds. For the power of Deity doth in fa(5l extend to the produdtion of effeds, that are much more ex- traordinary and wonderful^ and which would be fo efteemed by every man, were they as feldora and unufual as the other.
The love oi novelty, and the'paffions oifur- prife and wonder, render men frequently liable to admit miraculous narrations without care- fully inquiring into the foundation and evi- dence of them. And on the other hand it may be obferved, that as what is common and ordinary raifes no pleafing emotions of furprize and wonder, fo it as frequently renders men inattentive to the moft wonderful events which continually come to pafs, and caufes them to look on them with a kind of negligence and difregard, though in fad: as really miraculous as any other that can be named ; becaufe the caufes that produce thefe ordinary effeds, are in themfelves as inadequate and unequal to thofe produdion?, as the natural capacities of
men
Serm. 4. The PoJpMUty of Miracles. 113
men are to accompliih miracles. The laws of nature are repreiented as fixed and unchange- able, and as producing their etFedtsin a regular courfe by an unalterable necefiity and force ; and we fcarce ever allow ourfelves to wonder at any thing that comes to pafs by the daily operation of thefe laws, becaufe there is nothing newy and therefore nothing marvellous to flrike and engage our obfervation and attention. But what are thefe boafted laws of nature, when they are narrowly infpe(^ed, and true philo- fophy comes impartially to furvey them, and by what kind of agency do they operate in the produifrion of their refpeftive effetfts. The Tis inertia^ or the power of inactivity is effen- tial to and inherent in all matter, whereby it refifts any change endeavoured to be made in its ftate, whether of reft or of motion. Ex- perience tells us, 'tis without confcioufnefs or thought, incapable of reflediion, of refolution, of felt determination, of art and contrivance, of every property necelfary to denominate it a proper ^^t'/zz' or voluntary caufe, and of every power that is required to produce a feries of effeds regular and uniform, and that argue wifdom, defign, contrivance and llcill. And yet all the operations of 7iahire are thus uniform and regular, and its producftions argue aBiviiy^ efficacious power, contrivarice, and the moil: exquifite art. Now to afcribe all thefe things to unconfcious, undirected, undefigning mat- ter, is evidently to afcribe them to an incom- petent caufe, or to a caufe difproportioned to the effecft produced ; and by confequence all Vol. I. J the
114 ^^^ Pojfihility of Mirrdes. Serm. 4.
the productions of jtature, if they are fuppofed to be owing to merely material caufes, aie as ftridiiy and properly m'lraculom, as any kind of of operations whatfoever of the miraculous kind, afcribcd to our Saviour and his Apoflles in the facred writings, and when any of our modern philofophers can fhew, how heat and air and water can diverfify and dired: them- felves into trees, plants, leaves, bloflbms, and fruits, how the fields cloath themfelves with verdure, how the flov^-ers paint themfelves with various colours, what forms the body of an animal, what enlivens the dead unanimated rnafs, or what, gives it fpontaneous motion -, in a word, how any one fingle appearance of nature is, or can in the nature of things, be accounted for rationally by any merely mate- terial caufes ; \ think I may then venture to promife to explain and clear up,and rationally to account for, all the miraculous works recorded in the law, the prophets, and the gofpel.
It is in vain here to plead the argument of experience^ that the caufes are adequate to the effecfts, becaufe they conftantiy and regularly produce them \ for the anfwer is plain, that experience only tells us, that the effetl^ are pro- duced^ and produced by fuch and fuch me- diums and inftruments. But experience doth not tell me, that thefe mediums have no di- rection and influence of a fupericr power, to render them efficacious ; or that thefe inflru- ments have an internal felf derived power, to exert themfelves in thofe innumerable admira- ble effecfts, that are continually arifmg before
our
Serm. 4. The Pcjfihilily of Miracles. 11^
our eyes. Reafon tells us the contrary, that what hath no proper power of acflion cannot ad at all ; and experiment and reafon both teli us, that matter is void of this felf moving principle, and never acfts but when aded upon and in proportion only to that external power and force that a(fls on and moves it, and cannot therefore be the fole or principal caufe of na- tural effects. If then material caufes are dif- proportioiiate and inadequate to produce natural effects, thcfe natural effeds, to fpeak philofo- phicaliy of them, are as truly miraculous ^ as any adions done by men ; for the doing of which they have no adequate and proportionable capa- cities, and xht frequency of thefe effeds will by no means leffen their miraculous nature. If the Sun, in the luftre of a whole day, had never appeared to us bin once, if the fpring had never bloomed upon us, or the froft and fnow of winter never chilled and Ihivered us, but one fingle feafon throughout our whole lives j every man would have confeffed, and been amazed and raptured at the aftonirhirtg miracle. But becaufe thefe things happen in a regular courfcy and in conflant fucceffion, our wonder ceafes, and the only reafon why we do not efteem them miraculous is, becaufe they are common and ordinary. And yet common and ordinary as they are, mere matter is incapable of pro- ducing them, as any fyflem of matter is of moving itfeif when once at refl, or of pro- curing its own reft when once put into mo- tion ', or as that which hath no power of defg?i- i?ig or contriving is incapable of producing I 2 regularly
ii5 'the PoJfihiUt^ of Miracles, Serm. 4.
regularly an infinite feries of effeds, that all of them difcover the moft exquifite contrivance and fkill. The frequency or infrequency of eftcifts alters not the nature of them. What- ever is produced in appearance by an incompe- tent and inadequate caufe is, properly and ftricftly fpeaking, miraculous ; and though wc have daily experience of the efFe(5ts of natural caufes, and not of miraculous operations done by men, yet if natural caufes have no proper native felf-determining efficacy to produce their effedis, all that experience proves in this cafe is, not that miracles are impoffible, but that fome kind of miracles are more ordinary and common than others.
2. If indeed the whole train of natural caufes and effecfts is fuppofed neceiTary and fixed, by an tinakerahle law, abfolutely inde- pendent of deity, which he can neither alter, nor controul ; this will put us to fome difficulty how to account for any miraculous effed:Sj or fuch effed:s as do not proceed from the opera- tion of thefe laws. But then true philojhphy can never confidently urge this cbjedion agalnft miracles, becaufe this is fuppofing the moft alionijlding, unconceivable and unaccountable jnira- cle^ and becaufe an argument againft the poffi- bility of miracles, that is founded upon the cer- tainty of a miracle, abfolutely deflroys itfelf. That the courfe of natural caufes and efFecfts ihould be necelTarily eftabliffied without the agency and defign of Deity, that this would be, in the higheft and flrifteft fenfe of the "Word, miraculous^ appears from hence : That
it
Serm. 4. the foffihiltty of Miracles. 1 1 7
it fuppofes agency without any proper external or internal caufe of it, necefTity without a rea- fon for it, produdions of fkill without any dircdiion of them, determining powers with- out felf-determination, regularity of operations wiihoutdefign, and inert, lifelefs,una(flive mat- ter exerting itielf in an uniform variety of ef- feds, that require life, adtion and vigour to produce them. That is, 'tis afcribing the moil wonderful effefts to a caufe abfolutely unequal to their produAion ; or it is alTerting the reality of the moil allonifliing miracle that polTibly can be. And if this be lb, as mira- cles have eternally been, and continually are performing, to pretend that a miracle is im- poffible is a contradiclion in terms ; or to af- firm that no other miracles are poffible, but thofe which are effeded by thefe ordinary laws of nature, is to affirm what can never be proved ; becaufe the fuppofition of any kind of miracles proves the polTibility of others, and if fome caufes may produce effecfts which they are incapable of producing, you'll forgive the abfurdity of the fuppofition, either, any, or all caufes may produce efFedls to which they are unequal. The truth is, this fuppofition of caufes and effeift, independent of deity, can never be maintained but upon the prin- ciples of downright Atheifm ; a fcheme fo infinitely abfurd and contrary to the mod certain demonflration, as that it fcarce deferves to be ferionlly refuted.
3. But if we take the will 2Lnd power of deity
into our confideration, as the great origind
I 3 caiije
1 1 8 ^he Pojfihility of Miracles. Serm. 4.
caiife of the laws of nature, and eJlabUfdng the connexion oi the ordinary courfe of natural caufes and effects, the denial of the poflibility of miracles will flill appear more unreafonable and abfurd 3 becaufe if all the powers of na- tural caufes be in reality nothing but the power of Deity acting in and by them, as certainly is the cafe, then the power of deity is equal to the produ(5tion of thofe effedls, as well without the concurrence of thofe caufes, as with them , becauie in reality 'tis not what are called natural caufes that do properly p;oduce fuch and fuch operations, but the power of God exerting itfelf by the mediation of them. Jt fliould alfo be conlidered, that God hath ac- tually done many of thofe miracles, which are afcribed to our bleffed Lord. He raifed the dead by his Father's power ; and God in the beginning iii^fonnedman out of the duft, and then breathed into the dead inactive carcafe the breath of Tfe, Our Lord fed multitudes by bread and fiOies created for that purpcfe ; and God, by whofe power he acted, originally ere-- ated the feeds of the Earth and prepared food by his immediate power for man whom he formed, and repleniflied the feas and rivers with all their various inhabitants. What is the cure of deafneis more than God's opening the ear to hear, or his reftoring the blind differ- ent from his originally forming the eyes to fee, or his refioring the maimed, the withered, or the cripple, other than his faflmning in the beginning the limbs and joints, for their proper ufes, and with their diflinguidiing forms.
Other
Serm. 4. 'The Vojjihility of Miracles^ 119
Other inflances might be mentioned, butthefe are fufficient to evince, that the moft certain fads demonilrate, that the power of God doth extend to, and is fufficient to account for all the miraculous appearances of the gofpel, and the pretence of the impoffibility of thefe things is unreafonable and groundlefs. And indeed the lingle confideration that God is the great Author and Lord of Nature, that na- ture is nothing but the conftitution of his wif- dom and power, and the laws of nature, by which the whole fyftem of things, and every individual fubfifl, owe their being to his will, and continue to exift, becaufe fupported by his providence ; this abundantly demonftrates that all natural laws are abfolutely fubjed: to his controul, and that tranfgreffing or over- ruUng thefe laws whenever he pleafes, is alto- gether as eafy to him, as the fixing them at firfl, and the fucceffive continuance of them by the never-failing influence of his provi- dence. How awful is the power of God, to which nature herfelf owes her being, and continuance to be what fhe is. Remember that nature is nothing elfe, but that frame of things, which the wifdom of God contrived, the power of God brought into being, and his goodnefs richly endowed. If any thing elfe be intended by it, vix. a fettled train of caufes and efFeds, underived from and independent of him, 'tis a mere idol, vanity and dream, that fubfifts no where but in the imagination and conceit of philofophical Vifionaries and gnthufiafts. All true philofophy leads to and I 4 terminates;
I20 the PoJJibtlity of Miracles. Serm. 4/
terminates in God, as the great original and father of all things, and after we have ac- counted for athoufand/)/j<je"w;;z/;z^, by the fixed laws of muter and motion, yet the great quef- tion will {lill return : Whence came thefe fixed laws f And here, the only anfwer that can be given, after all our reafoning about them is : I hey are the appointment of the wifdom and power of the E^ernul and Almighty God, Having thus confidered and fhewn the potiibility of mira- cles, both from reafoning and the moll indif- putable facets, I now proceed
II. To coniider, the nature of the miracles afcribed to, and^ wrought by our ble [fed Saviour and his Apoftles And I confine myfelf to thefe, becaufe though the miiaculous fads recorded in the Old Teftament well deferve to be particularly confidered, and will be fome of them occaiionally mentioned j yet we are more immediately concerned in thofe done for the confirmation of the gofpel, and if thefe amount to a full and clear proof of the divine authority and mlffion of Chrifl: and his Apof- tles, the yewifij conftitution will be abundantly confirmed : As it is pla'nly declared by thenl to be of a divine original, and to be fixed by God through the mediation of his Angels^ and of Ivlofcs the fervant of God. And I fhall confi- der them under feveral views. And < •
I . They were numerous, and of various kinds, fuited to the various occafions and different circumflmces of perfons, times, and places, to which they related. St. John defcribes their number in fa:h a manner, as hath given great
offence
Serm. 4. The Nature of the Miracles of Chrijl. 121
offence to fome over delicate criticks : There are aljh many other things which Jcfiis did, which if they were written every one, the world I think would not contain the books that Jl:ou^d be written concerning them * -, in which words they ima- gine the Apoftle to mean, that the account would fill more hooks than the whole world would contain. Poor criticks thefe that can find no other fenfe to this expreffion ; when there is a meaning of them, ftridly agreeable to the original import of the words, that is literally true, and an argument of the Apoftles modefiy in this very defcription, viz. the ac- count would fill fo many books, as that the whole world would not receive them, would negledt them for their number, would, as the Apoftle thinks, be apt to rejedt them, the ac- count would appear fo very large and incredi- ble ; and the narration would be fo long, as to prevent their diligently confidering and at- tending to them. But even were we to fup- pofe that the words contained a ftrong hyper- bole, and the Apoftle was fuppofed to intend only to point out the innumerable variety of them, by faying in a ftrong figurative manner, what I do not think was his real meaning, that the account would fill more books, than the world would hold ; why (hould that be thought an exaggeration and falfe account in him, which would be reckoned a beauty in a clajjical writer. One of the heft writers of Greece hath a much bolder figure in a perfectly
* John xxi. 25.
fimilar
122 'Th Nature of the Miracles of Chrifl . Serm. 4.
iimilar defcription. " The Heaven itfelf faith he would not be fufficient to contain them, was Jove to write down particularly the of- fences of mortal men" §. And another of them complaining, that he had but a few days to compofe an oration upon a very folemn oc- cafion, declares, " that the whole extent of time itfelf would be too fhort to form fuch a one, as the occalion and fubjedt required "-f. The orator meant only, that a great deal more time than was allowed him was necelTary for his purpofe ; and the poet meant only, that the fins of men were almofl innumerable. And in like manner the Apoflle, that the mi- racles of Chrift were too many to be diftin(Sly enumerated, and exceeded all accounts that could be given of them. And this appears from the Gofpel Hiflory itfelf.
He had the abfolute command over all the diforders and diftempers of the body, every where healing the demoniacks^ lunaticksy pa- ralyt'icky dropjical, thofe infe(5ted with the leprofy^ diflempered with fevers, fluxes and other maladies j though objiinate^ of long con- tinuance y and judged abfolutely ///aitr/?/'/^'. He reftored light to the blind, even to thofe who were born blindy hearing to the deafy fpeech to the dumb, limbs to the maimed and withered, erednefs to the bowed down, ftrength to the impotent, in a word he cured every diforder, weaknefs and malady amongft the people. And what was more wonderful, he raifedeven
§ Eurtp. apud y. Jloh. p. S. c, J. v, S, -f tyfiat Or at. in.
Corinth. Ob. p. z-j. I. \.
the.
Serm. 4. The Nature of the Miracles of Chrijl. 125
the dead^ and fuch as had been buried, and lain Jeveral days in their graves. Befides this, he had ponder over the winds ^ flilled their fury, calmed the tempeft, and reftored ferenity in a moment. He did in an inftant what nature doth by flow degrees, turned water into wine, prepared bread and created meat J or thoujands. He had an abfolute command over thcfplriis of men, drew his Apoilles to him from their fecular employments by a call, drove out of the temple the buyers and fellers with ignominy and coired:ion, and overturned their exchange tables y without any one daring to refill: him, and pro- vided for himfelf the hearts for his entrance into ferufalem, by procuring for himfelf the owner s confenty though at a dillance from him. He exprefsly foretold diftant events, and fome of them at that time the tnoft u?2likely to be ac- compliflied, and others that ^Ntxtfon to take place, {mq\\ 2i.^ the denial of Peter i the treachery of Judas, the defer tion of all his Apoftles, their perfecutions by their enemies, the rapid fuccefs of his gofpel and religion, the utter deflruSiion of the temple, the fege and ruin of ferifalem^ and the Angular vengeance of God upon the whole nation. And what was as truly miracu- lous as any thing that hath been mentioned, though born of obfcure parents, and probably for fome time employed by them in a low and fervile occupation, without the advantages of edu- cation, learning, and reading, he furmcimted all the ignorance and corruptions, the wrong prejudices and fuperflitious practices of his own nation, taught a religion rational and fpi-
ritual^
124 ^he Np.ture of the Miracles of Chrtft. Serm. 4.
ritual, gave precepts of the moft excellent and divine morality, and enforced his doctrines and inftrudlions by motives the moft exalted and influential, and agreeable to the nature of pure and undefiled religion j infomuch that thofe who heard him, juftly cried out : Never man /pake like this man -, even thofe who were offended with himy becaufe of his country and parentage, yet could not re- frain their aftonifhments and faying : Whence hath this man this wifdom and thefe mighty works -^^ And to compleat this fhort ex- tracfl, he gave to his Apoftles^ and feventy other difciplesy the pqwer of teaching his religion, cafting out Devils, and healing the difeafes of the people.
From this account it appears, that his power feemed unlimited and wiiverfal^ that men and devils, that the mind and body, the winds and waves, the powers of nature, and the operation of fecond caufes, were fubje<ft to him, and that the miracles he performed were frequent, of the moft different kind and wonderful nature. Had his miracles beeny^w in number, or limited to any ov\q particular kind, there would have been more occafion for fufpicion of contrivance and art, of fraud and impof- turc. But a power that extended thus imiver- fally, and exerted itfelf in fuch a variety of mi- raculous operations, and to which the moft aftoniftiing efFe(fts were eafy, prevented every kind of fufpicion that they were the effedis of
t Mat. xiii. 54.
collufion.
Serm. 4. the Nature of the Miracles of Chrijl. 125
collufion, or wrought by any other power but the divhie. In like manner the powers conferred on his Apojllesy after his removal from them, were various and truly miraculous. Their fpeaking injlantaneoujly the languages of many nations, in which they had never received the leaft inftrudiion, and conferring thele and other gifts upon the primitive believers, was itfelf a multiplied and complex miracle. Feter and ^ohn infiantaneoufly heal one that was a cripple from his birth, and many other fgns and ivonders were wrought bytheApoflles amongfl the peo- ple. And though they were imprifoned by the high Priefts and Sadduces, yet were they mira- culoiijly brought from their confinement, and publickly preached thedod:rines,for which their enemies had fecured them. St. Peter \n{{2inX2in^" ou{[y healed Mneasy that had been bed- ridden with a palfy for eight years, andraifes Tabitha Jrom the dead by prayer. Paul the great Apoftle of the Gentiles, pimifies Ely mas the Sorcerer with blindnefs, cures one that had been a cripple from his birth at Lyfra, and might have received for it, if he would, the adoration of a God ; he dfpojfeffes the Pytlmies, raifes Eutichus frcm the dead, foretells the danger of the voyage to Ro?ne, declares, notwithflanding the fhipwreck that all (hould be preferved, Jljakes off a viper from his hand without receiving any hurt from it, heals Publius his father of a fever and bloody flux, and did many oihtv fpecial miracles, w^hich God wrought by his hands ; from which ac- count of the apoflolick miracles it appears, that they were 2iSfreqiie?it as the end of their
mifiion
126 'I'he Nature of the Miracles of Chriji. Serm. 4.
miffion required, exerted on different occafions and objedts, and varied as the circumftances, which rendered the performance of them ne- cefiary and proper ; and that our bleffed Saviour and his Apoftles, as they were abfolutely one in deffgn, lo were acftuated by one and the fame fpirit, in that miraculous atteftation to their doctrine which attended them. But
2. It may be obferved farther, that as thofe miracles were thus numerous^ fo they were per- formed on all occaJio?2Sy without almoft any ex- ception of time and place, without previous warning or notice, on a fudden, whenever any proper opportunity prefented itfelf, or any va- luable end could be anfwered by it. Whether he was in private or publick, in the Jynagogues or temple y before the multitude ^ or in prefence of his enemies y in the cities, towns or villages, before yews, Samaritans and Romans^ in all places, every were, at all times, this miracu- lous power attended our bleffed Lord, and was exerted by him with equal facility ajid eafe. And this will appear to every one who confults particularly the gofpel accounts. In the puif- lick fynagogue he caft out devils, and reftored the withered hand ; in the te?nple he exerted a miraculous power over thofe who prophaned it ', amo7igfi hisjriends he converted water into wine, and before his etiemies he cured the man that had been impotent 38 years, and cafl out devils, for which they cenfured him as ad:- ing by a diabolical power ; in the wildernefs he fed thoufands by miraculous bread ; by the way fide he gave fight to the blind, and found-
neis
Serm. 4. The Nature of the Miracles of Chrijl. 127
nefs to the lepers -, and in the city Nain, as he met with a funeral proceffion, he inftantly raifed the dead perfon, and kindly reftored to the afflldied widow her only fon. In a word, every place and opportunity w^ere equal to our blefled Saviour, and the moft curfory reader muft obferve, that in the whole account of his life and acftions it appears, that he was ne- ver unprepared, never w^anted previous notice, particular attendants, time for delay, favou- rite places, but was ready to exert the divine power that attended him, when and wherever there was an opportunity to do good, or it be- came neceffary for the confirmation of his cha- ra(f{:er and milTion.
When thefe circumflances were wanting, miracles would have been thrown away^ they would have appeared a needlefs profufion -, and when no good end could have been an- fwered by them, they might have been cen- fured as oftentation, vanity, and pride, and an argument readily have been draw^n from hence, that they were fid;itious and delufive, and that God would never lend his power for the operation of imnecefjary miracles, when no valuable purpofe could be anfwered by the ex- ertion of it. Hence it is faid, that cur Lord did not many miracles, in the country where he had lived, bccaufe of their unbelief § ; which St. Mark mentions in a yet ftronger manner : Tie ctidd do there 710 mighty worky fa'ue that he laid Lis hands tfpc?i afewfickperfofis, aiid healed
% Mat. xiii. ^8.
them \m
12 8 The Nature of the Miracles of Chrijl. Serm . 4.
them-\. Though he had full power of doing them, yet he could not do them in this place, htC2i\x{t \t \N2iS morally unfit the perfons were not worthy to receive this divine atteftation. Why ? Becaufe of their unbelief : ** The ** very reafon, fays one, why they ought to " have been wrought there" True, if their unbelief was curable and i?ivcluntary^ and they had not by the meaneft prejudices rendered themfeives incapable of convidion. But this was in reality their cafe. They had been wit^ neffes to fome of his miraculous cures of diftem- pers amongll them, and had heard him preach in their fynagogue, and were ajlonijhed both at 'his wifdom and works. And yet they were 0/- f ended in him ; treated him with contempt, and paid no regard to his miracles or dodtrine. For what reafoii ? He was not regularly bred, his parentage appeared low, and his occupa- tion mean. From whence hath this man thefe things ) aud what wijdom is that which ts given to bitny that even fuch mighty works are wrought by his hands ? Is not this the Carpenter^ the Son of Mary, and his brethren and fifters-, are they not here with us F So that in fpite of their own convidion that he was an extraordinary perfon, they would not acknowledge him as inch, and whatever he could fay or do to prove himfelf a prophet, the fingle prejudice of his being a mean perfon to outward appearance bore down all, and determin'd them to rejed him. So that he could not do any farther miracles amongfl;
t Mark vi. 5.
them*
Serm. 4. fhe Nature of the Miracles of Chrifi. iig
them, for the fame reafon that Go^ ccmnGt do ^cvhat is unnece^'ary in itfelf, of no advantage to his creatures, or mrjoorthy his own charader.
3. We may obfeive, that the miracles of our bleffed Saviour and his apollles sN^x^uioJily of a bencvoic72t kind, miraculous works of mercy and goodnefs, and that tended to the welfare and comfort of mankind Under the law of Mofes God made known his power by works of 'judgment -^.w^ijujlicey and by peculiar marks of his indignation and vengeance^ when the vindication of his providence, the honour of his government, and the necellities of the ftate, over which he immediately prefided, re- quired it. And fuch extraordinary judgments, when infli(ft:ed upon Juitable and worthy emer- gencies, are as becoming the charader and perfections of God, as any extraordinary mer- cies bellowed on private perfons, or the pub- lick can be, when at other times he fees it fit to beftow them ; juft as in the natural world ftorms and tempefts, and other elementary diforders, have a wife end in their permillion, as well as calm and pleafmg feafons, and the fettled order and undifliuibed face and courfe of nature, in the general adminiftration of his providence. But under the gofpel difpenia- tion, our blefled Lord appeared with a glory wo7'thy the Son of God, Jul I of grave and truth. His name Jefus, the Scvionr^ was truly ex- preffive of the nature of his adions, who went about doing good, and healing all .that were .cp- prejjed with the dcvily who was continually em- ploy'd in the moil friendly offices, and who
Vol. I. K lent
i^o Tlhe Nature ef the ATtracks of Chrijl. Serm. 4.
lent his kind afliflance to all that came to him for relief, with a difpofition fit to receive the mercies they wanted. When John Bapiiji fent his difciples to Chriit, to inquire of him : Art thou he that Jhould come, or do we look for another f Chrift returns him for anfwer ; T^he blind re- eeive their fight^ the lafne walk, the lepers are cleanfedy the deoj- hear, the dead are raifed up^ and the poor have the gcjpel preached to them J ; leaving him to make the inference who he was, and cautioning him not to be prejudiced againft him, becaufe he did not deliver him from the power of Herod. Blejfed is he ivhojbever JJ:all not be offended in me. Indeed his whole 'miniftry argue'd the greateft tendernefs and compaiiion to the miferable, as he relieved their wants, healed their infirmities, and dif- penfed the bleffings of Heaven in the mod free and liberal manner, agreeable to the de- clared intention of his coming, not to deftroy mens lives but to fave them ; hereby imitating the boundlefs goodnefs of his heavenly Father, and fhewing himfelf to be the true image and rcprefentative of the greateft and heft of of beings. And in like manner the mira- culous works of his Apojlles after him were moftly of the fame nature, beneficial works of power, wrought for purpofes of good- nefs, that the gofpel difpenfation might in the whole of it appear calculated as well for tile relief of mens bodies, as for the falvation of their fouls,
I Mat. Xi. 5'.
Serm. 4. The Nature of the Miracles tf Chrijl, 131
The deP'uBion of the/^ tree^ and of the herd of Jhv'nic^ md^y {cQm exceptions to th'i^ rule in the condu»lt of our Saviour ; and the death QJ Ananias and Safyjhira, the biindmfs of Ely- was, and the pioar of St. Faid to piinifi ex- traordinary ofienccs in the church by imme- diate dijienipers, may appear contrary to this chara(^ter m the pradice of the Apoftks. As to the^^ tree, the caufing it to wither had an emhhmaticai inftrudive dcfign in it, to fliew his Apolllcs what extraordinary powers fhcaild be conferred on them, in confequence of their faith in and prayer to God, and was fo far a miracle of goodnefs ; nor was the cauling a fig tree to wither contrary to goodnefs, any more than cauhng a flone to moulder into duft would have been* each being equally in- fenfible of the change it underwent. And as the eating fwine's ^i^^\ was wholly wdawfid\\ to the Jews, and the keeping herds of them expreffly forbidden by their anceftors, in order to prevent all temptation to eat it, oiir blefTed Saviour fliewed, by the permiiTion he gave to the deftriii^lion of them, his regard to the la'w (if God, and his care that the people lliould not tranfgrefs it ; and the miracle would have been truly beneficial, had they made the right im- provement of it, and had the ruin of their herd brought them to fubmit to his dodfrine and authority, who would have amply made up their lofs by the everlafting bleirings of his
gofpel. The puniiliraent of Ananias and Sap-
«
II QiOt. in kc,
K 2 flira.
1^2 'The Nature of the Miracles of Chriji. Serm. 4.
phira^ for hypocrify, perfidy, fj-aud and lying, doth not feem to be efletled by any inftra- mentality of the Apoflles, and is to be confi- dered not as a miracle wrought by them, but as an effeB immediately produced by the hand ef God. The puniiliment of E/vw^i /Z^f /cr^cr^r, for oppofing the gofpel, though an act of fe- ver ity to him, was an aB of mercy to Sergius Pmdus^ who was a much better man, and ap- pear'd neceffary to his converfion ; and even this feverity to Rlymas was te?}ipered w\i\\ good- iiefs ', for the blindnefs inflicted on him was buty^r afeafon, after which he recovered his , fight. And St. Paul's power to deliver offen- ders to SataUj was not for their deftrudtion, but edification ; for the deftniSiioii indeed of the flejl.-iy their linful affedtions, and criminal paffions, that their Jpirit might befavedin the day of the Lord fefus *. So that there is no fingle miracle wrought by our blelfed Lord and his Apoflles, but what hath evident marks of goodnefs impreffed on it ; whilft as to their ge- neral nature, they were altogether benevolent, and pure proofs of difinterefted and almighty compaflion and mercy. And therefore I would obferve farther,
4. There was the greateft propriety zndfi- nefs in the miracles wrought^ by our bleffed. Lord and his Apoftles, and the moft perfedt correfpondence between his do5lrine and charadler, and the extraordinary works they wrought in confirmation of them. It would h;we been
* I Cor. V. 5."
in
Serm . 4. The Nature of the Miracles of Chrijl. 1^3
in fome meafure an abfurd and contradid:oiy condud^, had jfcfus the Saviour inflid:ed, in the courfc of his minillry, deJlriiBive judgments from God, and for this reafon he would not gratify his difciples in their vindidive deiire to avenee the rudenels of the Samaritans to their mailer, by immediate fire from Heaven. He came to reveal on earth peace, and the good will of God to man ; to declare his eternal purpofes of G^race, the exceeding riches of his mercy, and to ellablidi friendfliip and reconciliation be- tween God and finners ; to give them the mod friendly and encouraging promifes in his Father's name, and to raife them to the moft pleafing and lively hopes of an eternal heavenly inheritance. How unlit would the perfon have been for this benevolent delign, who had been himfelf cloathed with terrors^ who had been liberal in the infliding miraculous judgments, and who on every occafion had armed all the powers of nature againft mankind, and em- ployed them as the dreadful minillers of the Almighty's vengeance. Who could have be- lieved that he was f^nt as a Saviour, who thus appeared as a dejiroyer ; or that God would eilablifh a covenant of 7?2ercy with mankind, that was introduced by a relentlefs and inflexi- ble feverity ? A different conduct furely be- came the great meffenger and revealer of the philanthropy, the Icve cf God to mankind, and other works were fuitable to the god-like de- fign of reftoring mankind to themfelves, their happinefs and their God ; works of mercy, miracles of favour, power exerted for the moft K 3 benevolent
1 34 The Nature of the Miracles tf Chrifi. Serm. 4.
benevolent purpofes ; that there might be an unity and harmony in the whole fcheme, and the dejign and \hQmtam toaccompliih it might have a perfed: refemblance and conformity to each other. As his great office was to be that of n teacher and inftruBor in truth and righteouf- nefs, and as all his difciples were to be purely 'Voluntary ^ and compelled to come into him by no other conflraints, but thole of reafon, con- vidion, Ipve of God, affection for truth, fenfe of duty, and view of happinefs ; the moft foft and humane treatment of mankind became ne- ceffary to win them over to his inftruftions, and to gain that ingenuous ferious attention to his dodlrine, which was necelfary to their receiving; it. A contrary behaviour that could not brook contradidlion, knew not how to have compajjiofi en the ignorant^ and could fliew no patience to the infirmities and prejudices of mankind, v/ould have driven all men from him -, or if they had dared to approach him, it would have been with the fame terror and deli;:^n, that the Gergafenes did, upon the lofs of' their fwine, only to have befought him immediately to de- part out of their coafts. -Once more,
5. The miracles of our bleffed Saviour and his Apoftles had a grandeur and majejly in them, v/orthy the divine agency, and that carried in them evident fignatures of the immediate hand and ppwer of Godl ^ There is not a fingle inftance which can be mentioned, that looks little and mcany that favours of \\v\m2iX\ juggle^ and the bafe arts of cunning impoftors. To whom in reafon can be afcribed the opening ■ , ~ . .. . =.- ..- - . - the
Serm . 4. The Nature of the Miracles of Chrift. 13$
the eyes of the blind, the unlooiing the ears of the deaf, and the loofmg the tongue of the diinib, hut to him that formed ' thefe organs o'i {tnity and who alone can re- iliore them when ahfolutely lolt ? Who can feed thouiands by a miracle, but he only, 'who provides bread for the eater 2.\^d feed for tbefower ? Can any one raife the dead but he who \s> the great aulbor of life "^ Can the rage and tempeft of the ifoimy lea be ftopt by a lefs power than his^ who at firft Jlmt up thefea with doors, who broke up for it its decreed place ^ and Jet bars mid doors, and f aid hitherto jhalt thou come and m farther, and here thy proud waves fhall be ft aid f Or any one ftop the career of a whirlwind, or immediately lay its fury, and foften it into a pieafmg ferenity and calmnefs, but his ail- commanding voice, wkojn the winds a?jd the waves obey, and whofe miniflers they are to do his pleafure ? Who hath power over the hearts and thoughts and refolutions of man, to con- troul them in an inftant, but he in whofe hands are th hearts of all men, who tafhions and moves them by his will, and who turns them eajierthan the rivers of water are turned by the art and power of man ? In a word, give any of the miracles of our hleffed Saviour an impartial review, and you will fee that the introducing God as the author of them is with the higheft propriety, that thev are all worthy the divine in- terpofure, and that our Lord could afcribe them to no other caufe, but the Father's \\:orking in and by him.
K 4 6. Lafllv
13^ The Nature of the Miracles of Chrifl, Serm. 4.
6. Laftlv, I therefore add, that they were ia reality of the immediate operation of God, and the effe6ts of his fovereign and almighty power. This Nicodemus declares in my text : No man can do the miracles that thou doft, except God be with him. This alfo was the doc- trine of the Apoftles. Thus Peter in the opening of the Kingdom of God to the fews^ tells them : That Jefiis of Nazareth ^ was a man approved of God among ji them, by miracles and wonders a?id figns^ which God did by him in the midfi of them * j and in his fermon to Cornelius^ at the firft opening of the Kingdom of God to the Gentiles y he declares ; that God anointed Jefus of Nazareth with the Holy Ghojl, and with poxver^ who went about doing good^ and healing all that were opprcffcd wi'h the devil, for God was with him f. And our Saviour himfeif afcribes all the works he did to his Father, as the great author and caufe of them. The works which the Father hath given tne tofinifo bear wit- nefs of me, that the Father hath fent me || ; and more expreilly : The Father that dwelleth in me he aoth the works §. And it may be mofl cer- tainly affirmed, that no lefs power than a divine could eiTed: them. The enemies of revelation are fo fenfible of the greatnefs of the Gofpel m.iracles, and of the evidence for the truth of them, that they have no furer way to fupport their iuiSdeiity, hut fl<3tly de- nying the poffibility of al miracles, and impi- oufjy aiTerting that God himfeif cannot effedl
*'Afts ii. 22. f X. 38. il John. v. 36. § xiv. 10.
them:
Serm. 4. 1'he Nature of the Miracles of Chrijl. 137
them : A plain acknowledgment, that if they can be proved genuine, they can be afcrib'd to no inferior caufe but God. And this indeed is the truth, that they are real^ and were the proper 'works of God.
What are the powers of invifible fpirits of a fuperior nature to us, and how far their natural capacities may reach to accompli(h works of a miraculous kind is a fruitlefs difquifition ; becaufe 'tis fcarce poffible for us to determine it. As to the miracles of our bleffed Lord, what the power was by which he efifeded them, is determined to our hands ; the Father did them by the agency and influence of that bleffed Spirit^ which Chrill: received without meafure, and by thefe works the Father bare tefl:imony to his divine characfler and miifion. The works of nature, and the eftabliflied courfe and order of things, are the appoint- ment and conftitution of God, which he hath fixed 'y reafon would teach us, by laws not to be repealed, or interrupted by any agency but his own. And therefore whatever fuperior in- telligences, of capacities more exalted than ours may pofiibly do, yet I think we may cer- tainly conclude, that the laws of God and nature bound their operations ; and that as they are themfelves his workmanfhip, of limited powers, and dependent faculties, all concluded within the fyflem of things, that he hath wilely and powerfully, and for the moft ex- cellent purpofes formed ; fo they are them- felves circumfcribed by the rules eflential to that fyftem j ^nd cannot have any power of
a^ioa
T3^ ^he Nattere of the Miracles ofChriJl. Serm. 4.
adion independent of thofe rules, or of pro- ducing effeiits without the concurrence of their natural caufes in the production. This was the cafe in the miracles of our blelfed Saviour : They were fuch efteds, moft of them> as happen in nature, but produced without any co-operation of the ufual laws of nature^ and therefore muil owe their exiftence to the im- mediate energy, adive povv^r, and efficacious will of the principal agent, without any inter- vention of fecondary caufes ; a power that feems peculiar and appropriate to the Deity. Creation^ or the produdion of fomewhat out of nothing, hath always been one of the great ^peculiarities relerved to the will and agency of God, and feems to be the utmofl fi retch and exertion of power. And what were that bread and thofe fifhes, with wh:ch our Lord fed the •multitude, but the immediate effects of creative power ? How came the maimed to be made whole, the cripple to be rendered found, or the eye to be form'd and opened in thofe born blind, but by his almighty energy, by whom we are all of us fearfully and wonderfully made? And when we confider not only the yiature of our Saviour's works, but their vail number^ and the feajon and term of time tJiroughout which he was continually exercifing it, it will be impof- fible to afcribe them to any other competent caufe but the fupream ; and tlie reafoning of the man born blind, whom he reftored to fight, will appear fully conclufive and iirefifHble :. Since the world be^an was it not heardy that my man opened the eyes of me that was born
blind*
Serm. 4. The Nature of the Miracles of Chrijl. 1 39
bli?id. If this man was 7iot of Gody he could do noihing.
The inference from the whole, with which I (Irall conclude, is, How/I?allwe efcape^ if we negleBfo great fahatiofiy which at the firji began to be Ipoken by the Lcrd^ and was confirmed unto us by them that heard him. And as God approved him by the moil extraordinary miracles, hath exalted him to be a prince and a Saviour, zndjefit him to b/efs us, in turning us every one from our iniquities ; let us fubmit to his authority, and accept of the falvation offered lis, and chear- fully wait for the feafon of his fecond appear- ance, that when he (hall appear we may obtain our compleat redemption, in the reftoration of bur bodies, the perfeOion of our minds, and our intire happinefs in the prefence and glory of God.
SERMON
( HO )
SERMON V.
On the Character of Chrift and his Apoftks,
John iii. 2.
Rabbi ^ we know thou art a Teacher come from God ; for no Man can do thcfe Miracles which thou doeji, except God be with him,
HA V I N G in a preceding difcourfe proved the pojjibility oj miracles, and conlidered the nature of the miracles wrought by Chrifl and his Apoftles, and fiiewn the ex- cellent greatnefs and peculiar propriety of thefe, I now proceed
In the third place to confider the charaBer cf our blejjed Lord and his Apoliles^ which is of great confequence in this argument. For however /JCvJ/zM' miracles are in their own na- ture, and though the particular miracles afcrihed to any perfon may be worthy the inter- pofition and agency of God, yet if the perfon to whom they are attributed, appears to be one tmfit and unworthy to be employed by God as the agent or inllrument in performing them, this will detract from the credehility of his having wrought them, and render the account
of
Serm. 5. Chara5ier of Chrifi and his Apojlks. 141
of the miraculous works faid to be done by him, hable to the lufpicioii of falfhood and impollure. For 'tis not to be fuppofed, that God will employ any perfons for fo extraordi- naiy a purpofe, but fuch as are fit and proper, and the leaft liable by their character to preju-^ dice mankind againli believing the reality of the miracles he enables them to do, and com- plying with the great defign intended to be anfwered by them. Other wife they would be wholly or in a great meafure ufelefs, as being attended with circumftances that neceffarily prevent their credit and fuccefs ; and fo would give occafion tor reafon to infer, that they were fiditious and delufive. If the perfon reported to have done them appears dejiitiite of the ordinary neceilary natural qualifications of dijcernmcnt and gocd Jenfe^ or if there are in his temper and conduct evident marks of ?ifuper- Jiiticus, or enthiijiajiical turn, or if there be rea- fon to conclude him a cunnings intere/ied, <vmny or profligate perfon, feigning revelations from God, and miraculous powers to vindicate and prote6t himfelf in the indulgence of his paf- iions, or to carry on any favourite fcheme of ambition and power ; thefe and the like cir- cumftances will furnifh too much caufe for fufpicion, that God would not invefl fuch a one with fupernatural abilities, nor make him his inftrument in effeding extraordi- nary and miraculous operations. Let us then examine the character of our blefled Lord and his Apoilles by thefe marks, and fee if there be any ground of fufpicion that can rea- fon ably
14? Chara£ler of Chrift and bis Apojths. Serm. 5.
fbnably be urged againft them on thele ac- counts. And
I. If we confult the facred hiflory we fhall find no appearance of the want of proper dif- cernment, plain jk?ifey and Joiindnefs of judgment in any of them. 'Tis agreed, that God 'will not employ fooh in any melTage of importance to mankind, nor render them confpicuous to the world, by ufmg them as his inftruments in the produdion of any miraculous effedts, becaufe this doth not feem conliflent with his infinite wifdom and uiiderflanding. And the whole of our Saviour's conduct fets him above every reproach of this kind. There appears 'the utmofi: pru'dence in the whole of his beha- viour, by which he efcap'd the fnares laid by his enemies to entangle him in his difcourfe, and render him obnoxious to the people ar)d government. When the Pbarifees fent out their difciples with ihcHerodians, with a fubtle queAion about paying of tribute to Ccefar^ imagining however he decided it, they lliould find occalion to lay an accufation againft him , with what prudence and fkill doth he defeat their malice, and triumph over their fubtilty. Majler, we kfiow that thou art truCy and teache/l the way of God in truth, neither carefl thou jci' GJiy man^ for thou regarde/i not the p erf on of tnen. Tell us therefore^ what tkinkeft thou ? Is it lauful to give tribute to Cajar, or not -f ? intending^ had he plainly declared it lawfuf to reprefent him as an enemy to his nation, and a betrayer of
t Mat. xxii. 16. &c.
the
Serm. 5. Character of Chrifi and his Apojiks. 143
the liberties of liis people ; or, if he had de- clared it itn!aivjuly to have accufed him as a jeditious rebel againft Cccfai'. Our Lord per- i:eived their wickednels and clearly determined the lawfulnefs of paying Ccefar his tribute, but in fuch a manner, as to prevent the malicious intentions of his enemies from reaching him. Wh\ tempt ye me^ ye hypocrites ? Shew me the tn- hute f?>'me\' ; and when he had aflced them, ivhofe image and fuperfcriptlcn it bore, and they aniwered him, Cccjafs ; he replied, Re?ider therefore unto Cafar the things that are CojdrSy ana unto God the things that are God's, i. e. 'tis your duty to render to both their due. In que- ilions of great impoi"tance in religion, the de- ciiions he made were the di(:^ares of truth it- (clf. When one afked him to try his fkili : Af after, 'uhiih is the great comfnandrnent in the law ? What convidlion doth the anfvver carry? Thou jh alt love the Lord thy God with all thy heart and with all thy foul, and with all thy mind. This is the firfi and great commandment ', and the fe" cond is like unto it : Thou Jl: alt lo'-je thy neighbour as thyfelf^ ; hereby, with the mofi: perfect judgment, reprefenting thefe two great^ duties of the love of God and our neighbours, as of greater importance than the whole ceremonial of the law of Mofes. In that intricate quef- tion, relating to the refurreSiion, about the woman that had married fn^oen hufbands, to which of the Jeven (he fliould belong at the refurredion j our Lord's determination is ra-
* Mat. xxii. 55. SfC,
rational
144 Chara^er of Chrijl and his Jpofiks. Scrm. 5;
tional and convincing : In the Refurre5iio?i they neither tnarryj nor are given in marriage^ but are as the Angels of God in Heaven J.
Again, \N\rA.tJirength appears in the vindica- tion he made of himfelf againfl the charges of his enemies ! when the Pharisees cenfured him for eating and ccnverjlng with publicans and fmners ||, what juftice and what a fpirit of be- nevolence breathes in his defence ! 'They that are whole need not a phyfician^ but they that are Jick. Go ye, and learn what that means : I will have mercy and not facrifice. I a7n not come to call the righteous but fmners to repe?ita^ice, 'T would be to tranfcribe the gofpel, to enu- ' inerate all the inflances of this nature. What propriety, what nature, what inftr udtion, what fevere reproof, what fkill and prudence were there, in the feveral parables that he delivered, whereby the mod important truths were con- veyed in fuch a manner as carried full con- viction, and W9S leaif liable to irritate and of- fend 1 In a word, the whole of his doctrine, as to religion and morality, was of that na- ture as abundantly demonftrated his full ac- quaintance with and knowledge of thefe inte- refting and important fubjeits, and that he was on this account every way worthy to be employed as a meffenger of God, for the in- ftrud-ion of mankind, and to receive thofe cxtraordiiiary atteftations that were neceffary to give power and authority to his doctrine, and this was univerfally known and confefl'ed.
X Mau xxii. 25. &c. \\ Mat. ix. 11. &c.
When
Serm. 5. Chara^er of Chr'iji and his Apofiles. I4'5 When he had ended that admirable Terrr.on on the mount, th.- people ivere afio7iijJjed at his doc- trine. Whence hath this man this uifdom J, \yas the language even of thofe who were ofl-ended at him. His hearers all bore witneis to him, /. e. confeffed and publickly declared the truth of his doctrine, and nvoudcred at the gracious words, the kind benevolent inibudions that proceeded cut rf his mouth §, v/ith wonder and alfonifhment, acknowledging : Ne^cer niail
fpaJie like this man \\ ,
In like manner tiiay it.be obferved of his JpojVeSy that though when 'their m.after's doc- trine was contrary to theii inveterate national prejudices, they could not conceive how many of" the things he taught then], were true, or could be fo, as no man can underftand what plainly oppofes his former prejudices, till he is cured of them ; yet they w^ere men of plain underlianaings in all other points, and capable of well executing the trull: and commiffion they r-.celved from Chrift ; as abundantly appears from their Hiftory in the Abls of the Apofiles, ^wd. their gofpels and epi files, that are conveyed to our hands. And though 'tis faid, that whea Peter and John appeaixd before the High Priefts and others, that they perceived them to be unlearned and ignorant men -^y it Ihould be ob- lerved, that tlie word we render ignorant ihould be rendered, private men of no learned education, that had not been publickly bred up
■ \ Mat. vii. 28: 14. 5^ § Luke iv. 22. \\ J<.bn vii. 46. I .4ds iv. 13.
Vol. I. L in
»
1^6 CharaBer of Chrifl and his Apojltes. Serm. 5.
in their fchools, under the celebrated dodtors and Rabbles j for the high Prieft and his com- panions wondered at their doBrine, and the in- trepid manner of their delivering it -, and wondered at this, becaufe having had none of the advantages of a liberal polite educa- tion, they could not conceive how they could fpeak in fo publick a manner, and have the courage to plead fo well in their own vindica- tion. From their whole condu(5t it appears, efpecially after their becoming publickly the witnefles of Chrift, that they were under the conducfh of a fpirit of the truefl wijdom and underjiandingj however they came by it. 'But
2. As there is nojuft fufplcion, that our bleffed Lord and his Apoftles were in the lead defeBhe in their imderjlandingy or any part of necelTary knowledge or wifdom, there is as Mttle reafon to charge them with a weak afiJ enthu/iajiical fpirit, or that they afted under the delufion of a warm and heated imagina- tion, pretending to imaginary vifions and im- pulfes, that prevented the regular operations of reafon, or mifled their judgments into ex- travagant conceits, and wild, fanciful, uncon- 3^e(5led and impoffible projects. When enthu- fiafmy or the falfe imagination of impulfe and infpiration polTefTes men, they are generally found to be the weakejl and meaneft kind of perfons, and the diforder of their minds, and the diftemper of their brain appears by a thou- fand inftances ; by incoherent fpeeches^, ridiculous do6lrineSf falfe prophejies, inconncBed and contra^
di^ory
Serm. 5. CharaUer of Chriji and his Apofiles. 147 diHory (jffcrtions, wildnefs of behaviour ^ and an utter want of every thing that fliews the pof- fefiion of themfelves, and the proper decency, order and confiftency of a rational, juft and prudent behaviour. And of thefe effects of enthufiafm we have had former and later in- ftances. The very language of fuch people is often a fad demonflration of ih.Q frenzy which poffelTes them, and wanting ballaft of judg- ment, coolnefs of thought and juftnefs of re- flediion, they are hurried away by every im- pulfe that feizes them, and tranfported into every extravagance which their perverted imagination fuggefts to them. Enthufiafm alwavs betrays itfelf by thofe kind of evidences, and being neither under the guidance of the fpiiit of God, which is the fpirit of order and a found mind, 'nor under the conduct of cool reafon and confident truth, it hath no- thing to reftrain its mod violent emotions, or prevent itfelf from breaking out into the moft fanatical and ridiculous exceffes. And it would be eafy to make this appear, from all the ac- counts we have remaining of the ancient and inodern enthujiajlst to prevent the influence of whofe conceits there is need of nothing, but an impartial confideration of the monftrous and contemptible pretenfions and effeds of them. But 'tis to the honour of Chriftianity, its great author, and his Apoftles, that there is no appearance of fuch a diftempered fpirit amongfl: them.
Our bleffed Saviour did indeed claim the dig- nity of a d'roine miffion, that the dodrines he L 2 taught
T48 Characler of Chrift and his Apofths. Serm. 5.
taught were the doctrines of God, that his Father was continually with him, and chat the works he wrought were effedtcd by his imme- diate influence and power. And unlefs fuch a divine authority had been aff'eited by him, the claim to any miraculous attcftation had been abfurd. For what need could there have been of a miraculous atteflation to one that neither pretended to be fent by him, nor to teach in his name. So that the claim of being the meiTenger of God, and working miracles in his name, argues the confjiency of our Saviour's character, and neither can be fe- , paratedfrom the other, without deftroying the reality of the one, or the end of the other. But though our Saviour ailumed this high eharafter of being fent of God into the world, yet it was with fuch a dignity y confijiency^ regu^ larity and primence of conduCl:, as fi:iewed, that hnaginaticn had no kind of dominion over him, but that his reafon wns cool and in its fulled exercife, that his judgment v/as clear, and paiTed the right ceniure upon men and things, and that all his intellectual povvcrs were free and unfettered, and his mind in a ftate of the mofi: perfed: and uninterrupted liberty. No- thing of that black and imdanchly gloom ever difcovered itfelf in him, which is the prevail-- ing tindture in the compledtion of fome Rn- thujlafts ; nothing of that agitation, freak and whim, of that fanciful, rapturous, extatick commotion and ardor that betrays the difo"- d€rs of others. Every thinp- in our blefTed Lord was calmj temperate and- manly ^ without
irregu-
Serm. 5. Characfer of Chrijl and his Afoftles. 14.9
irregularity of frame, impotencies of zeal, in- confirtency of deljgn, llarts of paffion, broken- nefs oF thoughts, inefoiution of purpofe, contra iiclion of principles, tempo; ary expedi- ents, unfi:eadinefs of condud:, change of mea- fures, or any other lingle vindication of a perverted and alienated n:iind. The claim of his divine n^iflion he jleadih and confifiently^ but humbly and modeftly perfilled in, without any pretences to multiplied vilions, or extra- vagant, romantic, fanciful communications from God his F'ather. His difcoiirfes of re- ligion were jolLd^ grave, convi}icing and affeSl" ifig. His i?i/iru5iiGns\n moral virtue \\tr& plain, rationcU fiber, and carried force and authority with ..them. His praBice was anfwerable to the dodrine and morality he taught, free from ftiffnefs, pride and affedation. His decifions m quefiions of importance were weighty, juji, and founded in the truth and re.ifon of things. His advices pertinent, ^fifi^l-> ^"d always fuit- able to perfons, times, and circumdances. As a Prophet he kept up the dignity of his* pcrfon an.l charade!-. In common life he behaved as a man, and as one who knew human nature, and all the bounda-ies between good and evil. \'J\th XviS friends he W2.s Jbcial, engagiiig, and benevolent. Amidd his enemies cautious. The virtues of men he kindly encouraged j their vices he reproved with freedom, courage and fidelity. Under //t/WzVj lie behaved with patience, calmnels and exemplary meeknefs. In death he manileded courage, fubmillion to God, confidence in- his Father's acceptance L*3 and
150 Chara5fer of Chrifi and his Apojltes, Serm. 5,
and love, and the nobleft humanity and com- paffion to his cruel and relentlefs murtherers. In a word, no one inilance can be produced, in ail the various parts he adted, of that dif- compofure, heat, unfteadinefs and impotency, that are infeparable from a fanatical and entliu- flaftical call: of mind. Every thing demon- ftrated that he was in the fulleil: poiieffion of himfelf, and that he always acted under the influence of the coolell: reafon, and the moft fedate and folid judgment.
The fame obfervaiions will hold good of his Apoftles, who claim'd indeed the honour of being his witneffcSt and ading as fach by a tommiffion from Xjod \ but who in the whole of their miniilry a6ted confiflently with themfiheSy with each other^ and with the defign on which their blefled Mafter had fent them ; who made no claim to a fpirit of revelation, but what the moil: undeniable and convincingy^z^j attejied, and who in all their difcourfes, fermons, rea- fonings with thofe amongft whom they con- verfed, and circular Epiftles fent to the churches they had gathered, fliewed great Jlrength of judgment , hiowledge of their fubjed:, Jk'ill in their choice of proofs and the methods of perfuafiori, condefcenfion to the prejudices of mankind, fidelity to their Mafter, and a religi^ ous prudence znd care to be accepted and ap- proved of God ', full demonftrations thefe that they were ' no deluded enthufiaftick vlftonaries, and agitated by the fuggeflions of a falfe, ca- pricious and brain-iick imagination. And though in one of the facred books, that make
a par^
Serm. 5. CharaEler of Chrijl and his Apojlles. 15 j
a part in our canon, there is a continued fcene of lufion and revelation^ yet as there is an evi- dent connected ieries and chain of events throughout the whole, as a great part of it is rendered intelligible by the labours of wife and learned interpreters, as many of the/>m;- cipal prophecies contained in it are fully under- Jiood, and verified by the moft unqueltionable events, as the various changes, corruptions, fufferings and perfecutions of the church are therein graphically and exadly delineated, and the very power that is the great fource of thefe corruptions and perfecutions is defcribed by the lureft and plained charadiers ; thefe are certain indications that the author of thefe re- velations did not deliver the conceits of his cw?i fancy i but was under his guidance, who hath all events under his dired:ion, and fees them perfedily from the beginning to the end.
3. As there are no chara(5lers of Enthufiafm to be found in the temper and conduct of our blefied Lord and his Aooftles, fo neither are there any the leafl indications in them, of any tendency to promote the interefls, and eifabliih the practice of fuperfiition j a cor- ruption in its nature highly prejudicial to man- kind, inconfiftent with and deftrucftive of true religion, and diflionourable to God the great objed; of our rational veneration and worfliip. Enthufiafm, or the falfe perfuafion of vifions and revelations from God, is one principal fource of fuperftition ; becaufe as enthufiafm hath no fpirit of truth for its guide, nor any L 4 fure
.152 Chara^er of Chrijl and his Apoflles. Serm. 5.
fure principles of cool and fober reafon to di- recl it, but is the mere creature of fancy and jmaginition ; its direcftions muft be arbitrary and wild as the imagination that fuggeils Xhem ; and the pradtices it encourages and landlifies be as irrational and abfurd, as the difpoiition from whence they flow is dillem- pered and fran.tick. Superftitio?! is founded in wrong principles, and specially in mijlalzen con- ceptions of Gocly and of the nature and duties of religion-, and difcovers itlelf by falfe methods of devotion, and fuch practices in worihip, as have neither the rea\on of things^ nor the au- thority and. command of God to warrant andju- iiify them. It excites a fear of th^ divine dif- pieafure for things that can never be oiienfive to hill, and imagines that he is as eafilv re- conciled by methods that have no intrinfick excellency and worth in them, and fometimes that are extremely criminal and offenfve. It perverts the nature of true religion, or blends with it things whollyforeign to and inconfiftent with the great defign of it. li places it either in the belief of abRrufe, difficult and in- comprenenfible fpeculations, or the abfurd, ^ontradicftory and extravagant doctrines of men, or in external forms and outward ce- remonies that are of no intrinfick value, or at befl: are but intended to promote fome more worthy and important defign. It inftamps a fanclity upon indifferent things, and exalts them into an equal degree of honour and ne- ceffity with the moif important and elfential duties of Godlinefs. Its great intention is. to
weaken
Serm. 5- Chara^fer of Chriji arid his Jpcjlles. 153
weaken the obligations of moral virtae, its conftcint tendency to cool and ftraiten the dic- tates of benevolence and chanty, and the certain effed: of it to wade and extinguifli the life and fpirit of rational, acceptable piety and devotion. It invents methods of com- peniation and atonement for the habitual vices of mankind, and is the moft povv^erful antidote that can be admin iilered to prevent real repentance and reformation : It is the great engine played off by crafty pcliticians and fecularized chwch-me?!^ to keep the people in a fervile depen dance en themfelves, and by which fimple, ignorant and unthinking vntn are held in flavery to their own prejudices and fears, and often deceived into errors and prac- tices, deftrudfive of their honour, peace, and happinefs. And confidering the univerfal tend:!ncy of mankind to fall under the power of this evil fpirit ; (hould God lend his affiil:- ance tj perfons of this complexion, and give them the pov/er.to do miraculous works, the force of fuperftition mud be trrejijlihk^ and the prevalence of it abjclute and wiiverjal. And therefore I think we may lay it down as a cer- tain and indifputable principle, that God will never arm vain and fuperflitious men with this dangerous weapon of miraculous operations, nor proftitute his own power and authority to countenance and faoport thofe corruptions of religion they would introduce and eftablilh.
By xht^Q rules let us form our judgment of the charavkr and conduB of our blefied Lcrd and b'n Apojlks. When he appeared in the
world
154 Chara^er of Chrijl and his Apojlks. Serm. 5. world, it was at a feafon, when all mankind had fallen into the mod extravagant abfurdi- ties of fuperftition. The nation to whom he wa& particularly y^;?/ were almoftas deeply funk in them, as the Gejttiks themfelves 3 and though they were of a different kind from theirs, yet were they not lefs groundlefs, or fatal to the interefts of religion and virtue. Inftead of worthy, generous fentiments of God they had lowered him down into a fort o^ local, national divinity. Inftead of rational fentiments of religion, they had debafed it into external form and ceremony y and imagined that birth, a certain mark in their fle(h, afeweafy rites, the obfervance of traditionary precepts, voluntary abftinences, and an outward bodily kind of fandiity was all neceflary to their juflifi- cation before God, and a fufficient atone- ment for all the fins and vices of which they could be guilty. Hence they were become 2ifiationoi Hypocrites, who under extraordinary pretences to peculiar fanftity pradifed the mofl enormous crimes, and were one of the wickedeft people upon the face of the whole earth. The condition of the Ge?2tiles is too well known, to need any particular defcrip- tion, amongft whom, almofl the very traces of true religion were loft ; in the room of which ignorance, error, barbarity and fuper- ilition, had every where taken pofleffion of, and enflaved the whole race of mankind. In thefe circumftances, what was the condud of our blefied Lord ? Did he fall in with popu- lar prejudices, and ftrengthen by his dodrine
and,
Serm. 5. Character ofChriJl and his Jpofiles. 155 and example the corruptions and fuperftitlonsof his own times ? Nothing fo diftant from every appearance of fuperftition, as chriitianity in its original purity. One grand intention of our Saviour's miniftry was to lay open the hy- procrify and wickednefs of thofe, who were the threat patrons and encouragers of it, to refcue the dignity of the moral law of God, from the contempt under which they had brought it, by their traditionary gloifes, to fhew the extent of it, and the folly of fub- ftituting any thing elfe in the room of it, and to recall men to the love and pradice of the great effential duties of godiinefs and virtue, as abfolutely neceffary to their (haring in the benefits of the kingdom of God. And with what contempt and juft indignation doth he treat thofe fuperffitious trifles, on which the Fharifees and Friejls laid the great ftrefs, and built their hopes of juftification and favour yvith God t
His whole fermon on the Mount feems to be levelled againft thefe fort of corrup- tions, and almoft every beatitude and precept therein deliver'd is intended to ftrike at fome perveriion and mifconftru6tion and abufe of the duties of morality. They taught that the breach of what they called the lefj'er com- mandments of God w^s of no confequence, nor attended v^^ith any marks of divine dif- pleafure, that intemperate paflion, opprobious names, the fludy of revenge, impure and adulterous thoughts, divers fort of oaths, and hatred of enemies, were no fms, or pecca- dillos
1^6 Charao^cr of Ckriji and his /Ipojlks. Serm. 5.
(iillos that the law did not concern iticlf to fupprefs,
Jrlence all thofe noble rules of exalted virtue, and thofe Beatitudes pronounced on the inter- nal difpofitions of moral righteoufnefs, that are contained in the firft part of our Lord's fermon on the Mount. Their hvpocrify and l"Uperfl:ition were arrived to that height of im- pudence, as that when they gave aims, they proclaimed it by found oi trumpet ; when they prafd, it was Jiand'mg in their fynagogueSy ai^id m the corners of the Jireets, lengthening out their prayers by vain repetitions ; that by this appearance of eminent piety, they might more ^ffecflually deceive widows and devour their houfes. When they fafted, they fidned their faces, and disfigured their countenances^ that others might obierve their great m 'rtiiication and abliinence, and were wlioiiy intent by thefe means on encreafing their wealth, and enrich- ing their families. They were fever e on the kiTer errois of others, 2x\\\ partial and hUnd to their ow7i enormities. Hence all thofe divine, admonitions to retirement and fecrecy of de- votion, to feek after incor uptible treaiures, to modetation and equity in cenfuring or iiidging others, and to be exaft, impartial and fevere in obferving and correcting our own miftakes. They were fo fuperftitioufly fcrupulous of ex- , t£rnal purity, as that they would not eat inntb publicans^ and fach as they efteemed peculiarly linners, of which our Lord (hevv'd the imper- tinence and folly. So fcrupalous v/ere they in. obfeiving the reft of iWzjabbaih, as that irv
the
Serm. 5. CharaEler of Chriji and his Apofihs. 157
the judgment of thefe precifians, the plucking an ear of corn, or the healing a di/lempcr, was to profane it, for v/hich our Lord reproaches them, and tells them, If' yc had known what this mcaneth^ I will have mercy and not facrijlce, ye woidd not have condemned the gmltlefs. Vi/ith them it was a heinous fm to tranfgrefs the tradition of the ciders, but none to violate the comnmndments of God. Their confcienctrs would not let them eat without waihinp^ their hands, and to eat any meat that they accounted un- lawful was a greater crime than fufFering their indigent parents to perifh without relief. Hence he condemns thefe impious fuperfti- tions, and declares that eating without wafhing creates no defilement, and what rendered m.eii impure in the fight of God was ^n heart pof- feffed with, and under the influence, of bad afeSlicnSy producing anfwerable vices in the life and practice. T^hefe are the things nxficb defile a man ; but to cat with nnwafhig hands de- file th not a man.
' In a word, the whole of our Saviours doc- trine, relatiniT to religion and the conduct of human life, is fo abfolutely ^^^^ from every thing that favours oi fuperjlition, that it is iw- tirely calculated to deilroy every feed of it,, to eradicate every tribe of it out of the hearts of men. In like manner, what was the whole mmifiiryof xh.Q Apcjiles, but an inilitution and provifion to combat the fuperftitions and pre- judices of this nation, and to perluade them to embrace a purer and more excellent religion, V0:d of incuaibrance and free from every fo- reign
t^S Chara^er of Chriji and his Apoflles. Serm. 5,
reign mixture ; a religion that might purify their hearts, render them honourable in their moral chara(5ters, and conftitute them the ge- nuine people of God, and the heirs of his mercy. 1 his is the burthen of every epiMe they wrote, this is the fum of their various inftruftions, to this all their precepts and doc- trines tended, and to promote this delign was the great end of their miffion, and of all the miracles they were enabled to work. The whole difcourfe o^ juftification, as managed by St, PaiiU is levelled againft this fuperftitious, fatal miftake, of men's being juftified and ab- folved from their fins, and reftored to the ac- ceptance and favour of God, by the ceremoni-^ ctts works of the law of Mofes ; a prejudice that had fo deeply pofleffed the minds of the yewiJJj nation, as that one principal caufe of their bitternefs and rancour againft chriflianity was, its immediate intention to deftroy this notion, and to eftablifli a furer and more ra- tional method of juftification, pardon and ac- ceptance with God ; and therefore the Apo- ftle bath more largely infifted on this impor- tant argument, as of the utmoft confequence to religion, and on which the life and power and all the faving eflfeds of it abfolutely de- pended. And therefore chriftianity ought to be looked on, as the grand prefervative ap- pointed by God, againft the prevalence of all kind of mean and deftru^live fuperftitions, and the great author and the original preachers of it to be held in the higheft veneration and efteem, for introducicg and publiftiing fo be- nevolent
Serm. 5. Chara£fer of Arijl and his ApojUes, 1 ^^
nevolent and friendly a fcheme, that cleared mankind from all thofe pollutions and ab- furdities that had been for innumerable ages the reproach and curfe of all nations upon the earth. But
4. Are there not marks of craft » frmid and fuhtlety to be obferved, in the miracles of our blelTed Saviour and his Apoflles, which render the miracles afcribed to them juftly liable to the fufpicion of cheat and impofture ? If this can be fliewn, it will greatly detrad: from the credit of the miraculous works afcribed to them ', fince if they were endowed with a power of performing real miracles, there could be no need of fuhtlety and art, and one would naturally exped great plainnefs and fimplicity in men who knew themfelves arm'd with a divine energy and authority. The Pharifees feem to have thrown fomewhat of this im- putation upon our bleffed Saviour, when they charged him with cafi'mg out devils hy the prince of devils. The miracle they could not deny, and refolving not to acknowledge him as a divine meiTenger, they therefore impute it to a confederacy with devils. The more f?7odern fews, not daring to deny the miraculous works of Chrift, account for them in a double man- ner ; and fay, that he went into Egypt, and there learnt the art of magicky by the help of which he performed them ; and that having learnt, the true import and right pronunciation of the name Jehovah, he was thereby enabled to do the moll: wonderful things. Celfus charges them fometimes to fraud and impofture y
and
I
1 5o CharaBer of Chrijl and his Apojlles, Serrh. 5. and at other times to the magick arts he had learnt in Egypt *. The philolophical Julia?! allows the miracles of our Saviour, and fays, " That he did nothing memorable in his life^ unlefs any one fhould think, that the ciuing the lame and the blinds and cajling out devils in Bethfaida a?7d Bethany, delerve to be number'd amongft the greateft v/orks -f-", and feems to impute thefe cures to his Jkill in phyjick § ; but of St. Paul he fays, that he was the greateil impojior that ever lived :|:. 'Tis evident from hence, that am.ongil: the mod: inveterate enemies of Chriflianity, there was a firm perfaafion, that there was jhiiewhat miracidous in the life end adions of otrr bleffed Saviour and Apoftles, for which they knew not how to account, but by having recourfe to the abfurdeft fuppofition of magick arts, a certain myfiical virtue in the name Jehovah^ or tlie delulion of art and im- fo/Iure. The two former of thefe are too contemptible to deferve any anfwer ; only I may remark, that the imputing thefe miracles to magick, and the virtue of the divine name, is a confcffio?! that they were of that nature, as to be above the reach of the mofl dextrous juggle and legerdemain whatfoever. And in- deed the nature of our Saviour's works was fuch, as wholly to free them from every fufpi- cion of this kind.
There might be frauduhnt contrivances by- artful men carried on to deceive others. They may prepare men to affirm that they were pof-
* Orjg. cant. Cell', i. z. p. 48. L'lh. I. f. 38. f Cyril, cont. Jul. p. 191. ^Id. p. igz, I JJ.p. 100.
Serm. 5. CharcMer of Chrijl andhis Apofues. 161
fefied, or lame, or blind, or afflicted with bo- dily diforders, and to declare thcmftlves in- liantly dilpoikljcd and cured, upon any given lignal, or the pronunciation of certain words, agreed on berore hand. But there mull: be timcy and preparation^ and deep CGntrrca?:ce to carry on frauds of this nature, and fiiccefsfully to execute them. The objedis mufl; be chofen and fixed, and well ir.fi:rud:ed j objeds not known to labour under Ions: and incurable diforders, not offering themfelves voluntarily for a cure, without previous warning and con- cert ; not met with accidentally, not appear- ing in publick fynagogues, and in the largefb concourfe of people , not in the prefence of watchful, captious, artful men, who would not fail or narrov/ly infpediing into all circum- ftances, and foon difcovering; the fraud if there was one. Impcfture is more nsjary and cauiicus than this,, and f[-aud w^ould foon find itfelf difcovered and put to iliame in fuch circum- llances as thefe. And yet the miraculous power of Cbrijl exerted itfelf, without choice of per- fon, diftemper, or place. His enemies }>rc- fence no more awed him, than that of his friends. When and wherefdever he met with an object of mercy, he (hewed it mercy, in- ftantly, without iear of difcovery, and fob- mitted the nature of his works to univerfal notice and examination. And indeed there is fo noble a fimpllcity^ plaiimefs and freedom in the whole condu6t of cur bleffed Lord, fuch a perpetual affiance and trufb in his -Father's power and prefence with him, fuch an open- Vol. I. M nef^
r62 Chara5fer of Chrifi and his Apojlks. Serm. 5.
nefs and confcious integrity in all he taught and did, fuch an abhorrence of every thing that looked Uke hypocrify, fubtlety and fraud, as that no charadter in the world was more diftant from all reafonable fufpicion of it. Not one iingle circumftance can be produced of any appearances of this nature, no one difcovery of colluiion and premeditated contrivance, that can be imputed to him, to impeach his charadler, or affed his integrity, or leifen the credibility of thofe glorious works which he performed.
It may alfo be added, that perfons well verfed in the arts of impofture, will, in the general courfe of their conduft, as well as in the particular deceits they pra(!:tice, give fuffi- cient proofs what fpirit they are of, and of the fraudulent, crafty difpofition that polTefTes them ; by which, obferving people will be guarded againft their fallacies, and in little danger of being deceived by their pretences. Indications of this kind have been common to all thefe fort of deceivers. Thus Simon Magus, Apollonms 'Tyanaus, Alexander^ defcribed by Ltic'um, Montamis in the Chriftian church, ikf<2- homety and all the grand impoftors of paft ages, difcovered the moil evident marks of fraud and wickednefs in almoft every part of their behaviour, and thereby gave the ftrongeft reafons to charge every pretended wonder and miracle to fubtlety and art. Whereas the enemies of our bleffed Lord, though they blafpherried his miracles, yet did not cenfure him for craft and fraud in any other part of his
condu^^.
Serm. 5. CharaSler of Chriji and his AfojlUs, 163
condudl', norlay this to his charge as theprevail-* ingand diflingiiilhing charadteriftic of his life. No Thisevery thing he faid and did, abundantly demonilrated ; that as he did 720 Jin, i'o jieiiker iv as guile jound i?i his mouth. In like manner the Jlpojlles of ourbleiied Lord, had been bred up in low and fervile employments, and had no Jeifure or opportunity to acquaint them- felves with, and make themfelves mailers of the fubtle arts of impoiture 3 which require longobfervation, frequent experience, repeated pradlice, and great afiiduity, as well as quick intellects, readinefs of invention, and dexter- oufnefs in expedients, a fluency of fpeech, and other quaufications of like nature to pradice widi any tolerable flLill, and probability of fuccefs. So that it was impofhble in the ordi- nary courfe of things, that they could be any great proficients in this fcience and myftery of iniquity. And accordingly we find, there Was nothing of craft and deceit, of ambiguity and double dealing in any thing they faid or did. They fpake 07i a fudden languages they had never been inftruded in, in the capital cf yudea, at a puhlick feftival, and before the largefl: concourfe of people. They cured a man that had been lame from his mother s ivomb, and whom every body knew to be fo, openly at the temple gate. When examined by the prieiVs and rulers, they give a plain, artlefs, honell account by whofe authority they aded, and ' preach the dodrine of Salvation by a crucified Saviour. When commanded to preach no more in his name, they fimply and refokitely M 2 and
164 Character cf Chrijl and his Apofdes. Serm. f;.
and without any referve or guile reply, that as it was more right to hearken unto God than man^ they could not but /peak the things they hadfeen end heard. They had no llory to change upon any change of circumftances, but without art or quibble, or difguife, always gave one and the fame kind of teflimony, without regarding confequences, or laying in any falvos to pro- vide againfl futurity. No. Their whole hi- ftory is a proof, that they renounced the hidden things of difionejiy, not ivalking in crajtinefs, nor handling the word of God dcccitjully ; but that by manifejiation of the truth they commended thcm-
, f elves to every ^ mans confcience in the fght of God. Again,
5. We (liall upon the narroweft examina- tion find, that our bleffed Lord and his Apo- fi:les were 2isfree from every fufpicion of affec-
■ intion^ pride and vanity f as they were from pre- varication, fubtlety and fraud. Vanity will carry men great lengths to accompliih the views of it, efpecially the vain alfedtation of appearing lingular and great, of being thought eminent for wifdom, a favourite with God, diftinguiilied by heavenly communications, honoured with a divine mijjiony and fent for the inflruction and reformation of the world. This is a charafter extremely pleafing to a weak enthufiajlick mind, and that of all others beft grati^es that fpiritual pride and conceit, for which fuch perfons are always remarkable. And though, fecular interefted men generally k)ok upon all pretences of this kind, v>^hether rsal or ii(flitiou?, v/itli contempt, yet they will
not
Serm. 5- Chara5!er cf Chrijl and his Apcfcles. 165
not fcruple to make ufe of them themfelves, whenever they can make them profitable and gainful. And whether through weaknefs they imagine themfelves to be really under a divine impulfc, or vrhether through deliberate wick- ednefs they ail'ume a divine character they know they have not, the more effectually to accomplifh their worldly ends ; yet the ef- fedls will be in fome meafure the fame. The falfe enthufiafm and heated imaginattoiiy will vent themfelves in prophecies, and infpire the per- fuaiion of a fupernatural ability to do certain wonderful works, and even fometimes fuggefl pious fraud and fpiritual deceptions, to carry on the defigns of that celeftial infpiration, of which they fancy themfelves poffeded. The crafty impojior will alfo have his vifions and meflages from Pleaven, and dexterouily play of his arts to furprize and deceive, that he may gratify his pride andvanity and other pal- fions, by numerous admirers and followers. But in either cafe v/e may be fure, the hand of Heaven will never lend its alTiflance to countenance and flrengthen thefe difpofitions, nor choofe fuch inllruments as thefe to do thofe miraculous works, which inftead of be- ing of any real fervice to the world, would only tend to gratify their vain-glory, and fwell them up to a higher pitch of infolence and pride
But what is there in the conduct of our
blelfed Saviour y that can furnifh the leaft fha-
dow of a charge of this nature againft him ?
His dodlrine inculcates humility and meeknefs.
M 3, What
1 66 Chara5ler of Chrijl and his Apofiles. Serm. 5.
What he taught he declares to be 7iot his own^ but his Father s whojent h'wi. As to his works, he openly con fe lies /?.' could do nothing cf him-
felj\ but only as his Father had given him a commiffion to do. He affurnes and arrogates nothing to himfelf, bat refers all to the glory of another. He reproached the Scribes and Pi:iari.fees for loving the praife of men more than that "which comes from God. And had this been his ch:i: alter and complecftion, had he gjiven the leail indication of it, how eafily might they, how certainly would they have recrimi- nated, and juftly charged him with hypocrify, in cenfuring them for what he himfeli v/as as
' blamable. There is nothing that he appeared more ftudiouily to avoid than every kind of oftentation -, hence he frequently charged thofe Vv'hom he had miraculouily healed filcntly to pay their thanks to God, and not to publifh the benefits they had received from him. He never courted the applauie of men, nor thofe external marks of refpedl and honour, which were fo much valued and coveted by the Scribes and Pharifees. He fubmiited to the lowefl offices of Iriendihip and duty, and was him- felf an eminent pattern of that humility he inculcated. When preffed by his enem-es to give them a fign from Heaven, and by Herod to fliew him a miracle, he fcorned to gratify their prefamption, and refufed the honours he muH: have procured to himfelf, had he an- fwered thsir demands, and complied with their expectations from him. Had vanity been a prevailinj paflion in him, his whole conduct
mud
Serm. 5. CharaBer of Chriji and his A^cflles. 11&7 mull have been different from what it was ; for nothing is more evident than that all his meafu! es tended to the dilappointment of fuch a fpirit, and to moitify the fuggeftions of it in every inllance and view of it vvhatfoever.
N'->r is there any thing in the hiftory of his Apoftles that can countenance or fupport futh a charge, againfl them. V/e never find them fetting upy^r tkewjekes, or ading as frincipah in their own name j they declared^ themfelves to be the fervants of others Jor ChriiVsJake, and thought It honour enough to be employed and commanded by him. V/hen they had wrought that acknowledged miracle, of heal- ing the man, that had been a cripple from his bi^th, and the people looked at them with aftonlfliment and a kind of veneration, they immediately diiclaim the whole merit of it, and cry out : Te men of Ifrael, why look ye fo earnejily on us, as though by our own power or kimefs, we made this man to walk ^ And v/hen Taul and Bar- nahus had performed the like miraculous cure at Lyftra, and the people began to adore them as Gods ; inftead of being vainly fond of fuch an honour, as Simon Magus, ApoUonius and Alexander would have been, they rent their cloaths and ran in amongft the fnultitudcy and in- ilantly/5/>/'rd^the fuperiTition and madnefs of the people, and undeceived them by telling them : We are men of like pafjions with you ^ and preach untfi you, that you ficuld turn from thefe vanities unto God j and unto him. they could appeal before all, amongft whom they exer- cifed their miniflry : Nor of men fought we M 4 " glory,
1 68 CharaEler of Chrijl and his Apojlks. Serm. 5.
glory y nor of you ^ nor of others. And when we might have been burthenjume ||, or as the excreiTion lliouid have been rendered, when we might have inlifted on the honour due to us, yet we were gentle amongfiyou^ hiunhle, condefcending and kind, rarher relinquifliuig the claims ot refpf^dt due to us as the jlpojtles of Chrifl, that by a tnore afieitionate and indulgent behaviour we might Iccure the fuccefs of our miniftry and gofpel. St. Paul may feem polTibly in fome inilances to be an exception to this cha- racter, who wriiingto the Corinthians \, fpeaks in commendation of the dignity of his Apojtle- p?ip^ and even boajts of his peculiar and emi- *rient advantages. But who ever will CMididly condder that part of the ApoJile% Epiflle, the occajion on which he wrote it, the manner in which he defcribes his own boafting, and the necejjity there was of vindicating his own cha- racter and Apoftlefliip, will not only be pleafed with the dcilfui manner in which he doth it, but will acknowledge even the modejty and humility of the man, even when fpeaking of himfelf and faying the moft favourable and advantageous things in his own behalf. Every one knows that circumitances may happen when felf com- mendation may be prudent and neceffary, when done with modefty, and kept Vvdthin the bounds of reality and truth. But once more,
6. Are there no appearances of a felfifi and interefted fpirit, in our bleffed Lord and his Apoftles, that might fuggeil the expediency of rniraculous pre(.enfions, the more effectually to
11 I Th:n:ii. 6. f 2 Cor. 10. ^r.
anfv/er
Serm. 5. CharaEler of Chrijl and his Jpojlles. 169
anfvver the views of a^-carice and ajnbittQ?! ? I think malice itfelf will not bring this charge
againftour bkjjed Lordy whofe external circum- ftances were extremely poor, and who had not where to lay his head^ and who gained nothing of this world by his minifl:ry or miracles, but hatred and contempt, perfecution and an ac- curfed death. What Vv^ere the gains and pro- fits of the Apofilefiip, that could be an induce-* mejit to the Apoftles to continue in the em- ployment, if their governing viewhad been the enriching themfelves ? They never pretended to give out oracles for money, nor were their hearers to /'<^_)' for the inftrudtions they received from them A rich Apoftle never exilled j they ■ left all to follow their Maftcr^ and he never led them to temporal plenty and abundance. Being in a flate of continual perfecution they had no opportunity for amafiing wealth, but approved themfelves by jraich patience, iiece/Jiiies, ftfiings, anddiftrefjes, and though they ?nade ?nany rich were themfelves poor ; and though they had nothing, were in their minds -^s happy as though thty poJI'eJJed all things. And therefore though God unqueflionably will never give miracu- lous powers to men, to enable them to enrich themfelves, and gratify a fordid, avaricious fpirit ; this can be no objeiftion againft the Apoftles being endowed with this power, be- caufe they appeared to have a contempt for riches, rather than a fondnefs for the polTcf- iion of them ; and never made any worldly advantage of their miracles, whether real (k pretended, contrary to the univerfal pradice of all impoilors, Vvho have ever calculated
I •JO Chara^er cf Chrijl and his Apofilcs. Serm. 5."
their words and ad:ions to impofe on the Sim- plicity and credulity of others for the enriching theinfeh'es. Laflly,
7. The character of our blelTed Saviour and his Apojiies for general Integrity in piety and vir- tue, for exemplary holincfs and imiverjal goodnefs^ are liable to no poilible exception. As our Lord'z dodrine was mofi: exalted, his lij'e was •anfwerably ^z^frf, without any deviations from the path of righteoufnefs, and unblemilhed with the flain of one lingle fm. Irreconcilea- ble enemy to all kinds of hvpocrify, that in religion was his peculiar abhorrence ; and in all that he faid and did and fuffered he mani- fefled the higlieil filial, piety towards his hea- venly Father, the warmejR: defire to promote his glory, the greatefh diligence in executing his commands, and the flrongeft ambition to feci.ire his approbation, and the heavenly re- ward promifed him. In his conduct toothers he ever aded in truth and right£oufnefi % under the influence of a divine benevolence he went about and conftantly employed himfelf in doin^ good 2.w\ works of mercy. As a Prophet oi God, and fent into the world to reform men, he reproved, 'without acceptance of mens perfons, all their vices, exhorted them to repentance by promifes of forgivenefs, and threatened their impenitence with a fevere and irreverfible condemnation. Over his own pafjiom he had an ahfclute command^ and ever kept himfelf within the bounds of the ftriftcli moderation and temperance. Under the'ill treatment of men, he ihewed patienc^ cahmiefs, and for- bearance.
Ser m . 5 • Chara5fer of Chriji and his Apoflks. 1 7 1 -hcarance, and to the appointments of his Fa- ther the mofl ^txke^Jubmiffion and refignation. So that he was not only withcut fin, but po{l faffed of every virtue of hun:ian naiure, and in this exceeded the higbeft attainments of the fons of men, and equalled the dignity of his charafter as the Son of God ; hnil'hing the mod unexceptionable, amiable and godhke life, by a death that had every circumilance of moral ivorth to recommend it, that could not but be regarded by his Father, as tne no- bleft and moft perfed iacrifice that could be offered him. His Apoftles, though not equal to their great mafter, lor to his Ipotlels per- feaion the weaknefs of human nature cannot nowarife, yet lived above all exception, adorned the doftrine in which they inftruded others by their own praake, could appeal to the world and God himfelf as their witnefies, how holilyjujtly andunbhimably they behaved, and teftified their lincerity, and finifhed their mi- niftry, by dyi7ig for the caufe of truth, righte- oufnefs and' pure religion. So that though reafon will never allow us to think, that God will ever employ wicked and proiiigate men, as his meffengers, efpecially for the reformat tion of others, nor give them the credentials of miracles to fupport the charader of a di- vine miffion, which their vices would diflio- nour and render ineffbaual ; yet as the great Arahor of Chriftianity and his Apojdes (land abfolutely char of every charge of this nature^ reafon can obiea nothing againft the propriety of .God's employingthem, orgiving them thefanc-
tion
172 Char an er of Chrijt and his Apojllts, Serm. 5.
tion cf his authority, by the moil: extraordi- nary and miraculous interpofition in their favour.
'Xo fum up the whole of what hath been faid. As in our corrfideratlon of the dodrine of miracles, we are to take into our view, not only the works themfeheSy but the chara5iers of the perfins v/ho pretend to them ; fo v/e have itQx\ that there vi^as in our Sa/vicur and his Apoftks every circumilance concurring, to quaUfy them for being employed by God, as his inftruments, to e&t^ the nioft miraculous operations, if there v/as a valuable end in the ^ fcheme of divine providence to be anfwered by them \ as they v/ere perfons of firm and found ration! capacities, as they appear to be entirely free from every tindure of Enthu- fiafm, as they had no fondnefs for, nor ten- dency to fuperilition, as there were no evi- dences of fraud in their temper and condudl:, as they gave no indications of aife(ftation and vanity, were not of a feliifli, avaricious difpo- fition, nor had any blemifhes in their moral conduft, to taint their charader, or caufe the difapprobation of God ; but, on the contrary, their principles were worthy, their religion rational, their tempers open, and their actions pubiick and free. They were modell and humble, benevolent and generous, and of a fancflity, exemplary and unblemilhed. We may therefore iuftly conclude, that God's fix- ing on them to be the meliengers of his good- nefs and mercy to the world, and honouring them with the tefl;i:rionials of miraculous
Vv'orKSj
S^rrri. ^.' Chara5fer of Chrifi ^.nd his Apojlles. 173
works, was by no means unworthy of Gody nor inconfiftent with the wiidom and views of his providence and government. I fuppofe had human reafin and prudence been called in to alTift in planning the fcheme of human redemption, it would not only have fuggefted the impoffibility of miracles, bet the impro- priety of fuch men as Chrift and his Apoflles ; and did:ated the necellity and expedience of fending on fuch an errand perfons of good fa- mily and birth, of polite education and learn- ing, of riches and plenty, of eloquence and oratory, and the like worldy endov/ments, to add a dignity to the fervice, and enfure the fuccefs of it. But the did:ates of divme and human v/ifdom are frequently repug?ja?it, and what feems prudent in men's eyes is cenfured as folly by God. Such is his wifdom, as that he knows the beft means and mod: fuitable in- flruments to effect all the purpofes of his own good pleafure, and the propriety of fending Chrift and his Apoftles evidently appeared in the fuccefs of their miniftry ; and it will be found impoffible to fix on any perfons of dif- ferent charad:ers and circumftances, aeainft: whom the flrongeft objedions may not be urged. As Chriil: and his Apoftles appear from their hiftory, which feemed penned to reprefent things purely as they were, in a plain unadorned manner, without mifrepre- fentation or art, as from hence they appear to be abfolutely unexceptionable in the whole of their charader ; we have reafon to rejoice in the ftrength of this part of our evidence for
the
174 Chara5ter of Chrijl and his Apojlles. Serm. 5^'
the truth of Chriftianity, and on which the whole ftrefs of it may be faid to depend ; for if it can be made appear, that there is any thing in their intellectual or moral charadler, that fhould render it a real impropriety in the condudl of providence to employ them, as his melTengers to mankind, undoubtedly they ne- ver were employed as fuch, and by confe- quence could work no miracles to prove them- felves fuch. And if, on the contrary, their charatler remains clear and without fufpicion, and they were of fuch an integrity in piety and virtue, as the account on record declares them to be 5 'tis impoffible but there muft have been fome%vhat extraordinary and divine in them, nor can any upon fair principles deny, that they had thofe miraculous powers that are afcribed to them. And this conli- deration of the moral chara(51er of Chrift and his Apodles, tends not only to the confirmation of our faith y but lluuld have its proper in- fluence to form our difpofition and behaviour. For it becomes us to be like mi7idcdW\t\\ him, who is the great author a7idfinij]jer of our faith, and to tread in their fteps, whom he hath employed to fpread the knowledge of Salvation by him* And how much foever we may be Chriftians by principle and beliefs yet if we are not fuch by praBice and the virtues of a good life, we have no claim to the promifed reward ; for not every one that fay ethyhord^Lord JJmII enter into his Kingdom, but he who calls him Lord, and honours, imitates, fubmits to and chearfully obeys him as fuch.
SERMON
( 175 )
SERMON VI.
The Defign of the Miracles of ChrilL
't>
John iii. 2.
Rahbi, we know thou art a 'Teacher come from God ; for no Man can do thefe Miracles whub thou doeftt except God be with him.
A V I N G confidered the pojJlhUtfy of miracles, the ?mture of thoie in parti- cular recorded in the New Teftament, and the charoBer of our biefled Saviour and his Apoftlei to whom they are afcribed j I now come to fet before 370U the declared end for which thefe miracles were wrought, or the defign that was aimed at and intended to be fecured by them. For it is certain, that what- ever were the nature of the miracles wrought, or the cbara(5ters of the perfons faid to do tliem> yet they will appear utterly incr edible , if no reafon can be affigned worthy of fo ex- traordinary an interpofition of providence. Nor doth it follow, that becaufe miracles are pDfiible in their nature, and there is no rea- ibnable exception a2;ainll; thofe, which are afi^ribed to any particular perfon, therefore
they
I J 6 T'h6 Defign cf the Miracles of Chriji. Serm. G.
they were actually performed by him ; unlefs it appears, that fome fpecial occaiion required them, and the views o\ the moral government of God rendered them highly expedient and neceflary. For we can have no juft ground for fuppofing, that God will ever exert any extraordinary power, or depart from, or fuper- fede the ordinary laws of nature, which he himfelf hath eftabliilied ; but for (oTn^jpccial purpofe, anfwerable to the means made ufe of to accompliili it, and which could not be fo well efTected according to the comm^on and fettled courfe of things. And therefore the evidence of tejiimony in fuch a cafe, let it be ' ever fo well circumftanced, will not be fuffi- cient to render the miracles reported credible ; becaufe 'twould be a teftimony to things pre- vioufly and in themjelves incredible ; becaufe though miracles may be of that nature as not to be incredible in themfelves, yet they are always incredible when no proportionable reafon can be alTigned for them, or a certainly bad one is adliially pretended.
We may therefore unqueflionably conclude, that no miracles pretended to be wrought in favour of idolatry, fuperjlition, and ?>. falfe reli- gion, ever were, or can be wrought by any divine interpofition or power ; becaufe this is fo far from being a reafon to render fuch mi- racles credible, that it is the ftrongeft one that can be offered to render them abfolutely incre- dible. For as idolatry and fuperftition are deflru6live of ail true religion, and highly difiionourabie to God, and a reproach to hu- man
Serm. 6. The Bc/Ign of the Miracles cf Chrift. lyj
man nature, and inconfiilent with the dignity and happinefs of mankind ; it is impoUlhle^ confidering the moral characfter of God, thaC hd can become the patron of them, or en- courage and countenance them, by exerting a miraculous power in their jufliiication, or by aifiPdng thofe, who introduce and would eftablifh them, to do figns and wonders by his immediate interpoiition and affiflance. This would be to act inarifift^nt with the rc^itude of his own nature, with all the wife views of government, and with the welfare of man- kind, as it would be leading them, almoft un- avoidably, into praftices unreafonable, abfurd and impious, contrary to the great and prin- cipal end of his having created them.
The whole account we have of Apclhmus ^yamus (liews him to have been a man addi<fied to the meancft fuperjtitiom, and. the patron of ailr the Gods and idolatries of the Gentiles ;' as he worfhipped Apolloy JFfcuJapius, Achilles, Palamedes, and all the deities and heroes, whom the fuperflition of the Greeks had confecrated.' The whole account of his life was evidently written to fupport the finking caufe of Pagan- ijm^ and if poffible, by a counter relation of miracles wrought by him, to put fome check to the prevalence of Chrillianity, and to weaken the influence of the miracles of Chrilt and his Apofiles. The ei:d therefore of thofe extraordinary works afcribed to ApGllonius be- ing evidently bad, to eftabllili the honours and authority of the Pagan Gods, and to counte- nance and fupport all the follies and iwMeties
Vol. L N ' of
178 The Defign of the Miracles of Chrift. Serm. 6.
of their wor{hip ; this fingle confideration alone is fufficient to difcredit them, and wholly to dedroy the belief of them. They could not be from God, nor wrought by the influ- ence of any fuperior beings by commiflion from him j but were either done by the con- currence of evil fpirits in oppofition to Gbd, or what I rather think, were ^2ixx\y forged re- lattom by men that knew them to be falfe, and partly the juggles and frauds of an artful im- poftor, to impofe on the credulity and eafinefs of illiterate and ignorant people.
If any of thofe miracles that are afcribed to the Fathers and Saints of the Chriftian church, were done in 'favour of plain and evident fu- perftitions^ and to fupport do(ftrines and prac- tices, coiitrary to thofe taught and enjoined by Chrift and his Apoflles, to create reverence to relics and dead bodies, to eftablKh the inter- cejjion of departed faints, to countenance the worfliip of images^ the difference of fneais^ tlie honour of celibacy j the inftitution of monks and friars, clerical power and authority over the confciences 2in(^Jaith of the Chriftian laity, and fuch like fuperftitions and abfurdities ; this without any farther argument, is demon- flration that they were not done at all, or could not be effected by the fa?ne power to which the miracles of Chrift and his Apoftles were owing ; becaufe 'tis impolTible that the power of God can be exerted for purpofes abfolutely contradidiory to themfelves ; or that Chrift and his Apoftles ihould fettle one fcheme of dodrine and worfhip, under the authority and fandlion
of
Serm. 6. 'The Defi^n of the Miracles of Chriji. 1 79
of divine miracles ; and a few hundred years after, certain perfons, called Sai?its s.nd Falbers^ (liOLild eftabliih another fcheme of worlhip and dodtrine, repugnant to and fubverfive of the former, under the fame authority and fancftion of divine miracles. And therefore all the miracles pretended to, for the fupport of fuch dod:rines and pra(5lices, were either meve pre- tences and Jhrgeries, nothing but invention and romance ; or if the fadis are fo fupported, as fome men tell us, as that we can't deny them without weakening the faith of all hiftories; then they were after ihe working of Satan^ whofe coming is isoith power and Jigns^ and lying won- ders, and with all deceivablenefs of u7irighteoif- nefs in them that perijlj, becaufe they received not the love of the truth that they might be faved^. And for this reafon, though fome of the pre- tended miracles of the popijh church have been proved to be nothing but the rogueries of their priefts, and fo render all of them liable to jufi: fufpicion i yet was there no other reafon to be alledged againft them but this, that they are pretended to be wrought to prove impofjibdities true, and to countenance the mofl notorious corruptions of the dodtrine and worfliip of Chrift, this alone would be fufficient for, our rejecting them with contempt, and treating all the reverend dealers in them as fpiritual impoftors and wilful deceivers.
And as all pretences to miracles are abfoluteiy incredible, and incapable of being proved to
* 2 Theff, ii. 9.
N 2 be
i8o The Dejlgn of the "Miracles of Chr'ifl, Scrm. 6.
be wrought by a divine influence and power, tliat are alledgcd in favour of purpofes unwor- thy of God y we may I think alfo affirm, that all fuch reports of miracles have a very great degree oi improbability attending them, and are liable to very jull and great fulpicion as to their reality and truth, as to which there appears to be 720 great and important end to be anfwered by them, or no end but what may be anfwered as effectually without the operation of mira- cles. The laws of nature were originally fixed with great wifdom, and the affairs of the world were unqucftionably intended to be generally fpeaking carried on by the due ope- ' ration of thenT. And therefore there is a na- tural prefumption arifing in the minds of all realbnabie perfons againff them, upon the firft mention and report of them ; not from the impoffibility of their being wrought, which can never be a fuo-o-eftion of true reafon -, but from the want of difcerning any competent reafon that requires them. 'Till this can be made appear, no teffimony for miraculous fadts ought to be admitted ; becaufe no tefti- mony can be made fo ftrong for the truth of a- miracle, as the want of a fuitably worthy and important end to require and render it fit and neceffary, is againft it. 'Tis true God may do particular miracles by any perfons, without informing us of the reafon of them ; but Ihould this ever be the cafe, yet it muff be faid, that one of the principal internal grounds of their credibility wouM be intirely wanting, ;\ad the affent to the truth of them would be
pra^
Serm . 6. The Befign of the Altracles of Chrijl. 1 8 1
proportionally weak and dubious j not to add, that the tnd of the miracle as to us would be loft, 'till it was difcovered, and there could be no good influence from it, to promote any valuable purpofe ri«nongft mankind, 'till the reafon and defign of it Ihould be explained to us. Had our blefled Saviour and his Apoftles been reported to have wrought all the miracles which are now aicribed to them ; and had there been jio end ajjigned for the doing them, or none arifwcrable to thofe extraordinaiy and marvelloud works ; would not common fenfe have immediately luggefted ? V.'^hy all this wajie of miracles ? Why all this pretended exertion of divine power for no vifible end ? Or for fuch an end only, as did not need this mighty apparatus to accomplilh it ? Hath God in his inhnite wiidom eftabliflied the natural courfe of caufes and effects, and will he un- necefTarily, /. c. contrary to wifdom, eafily depart from them ? To have recourfe to the foverelgn pleasure of God, and to urge that there may be Jecret j-eafons, unknown to us, for the pe formance of them, doth not folve the difficulty ; becaufe whilft thofe reafons aie a fecret to us we cannot judge of them, nor form from them any conclufions in favour of the reality of thofe miracles, which have un- known, /". e. no reifons, or very infufiicient ones alledged for the truth of them. Nay, the conclulion on the other lide of the queftion feems to be the rational one; that as there can be no reafon to believe that any miracles ihould ever be wrought, but the importance and ?ie- N 3 cejfity
i 8 2 The Befign of the Miracles of Chrift. Serm. 6. cejjity of the end to be anfwered by them ; there- fore where no ibch end is, or can be difco- vered, there can be no reafon to believe the reahty of-miracles, whatever be the teftimony to the truth of them ; becaufe fuch teftimony will want one eifential ingredient to render it credible, and no teftimony can alter the na- ture of things, or render that worthy of be- lief, which IS deftitute of the principal foun- dation to fupport it. Where the means and the end are anjwerable^ the means are as cre- dible as the end, and if I can perceive any defign worthy of the miraculous interpofition of God, as miracles are not in their nature 'impoffible, fo neither are they in this cafe incredible \ it being eafy and rational to con- ceive, that the fame being, who eftablidied the laws of nature for wife purpofesy fliould a(5l by other laws, or without the concurrence of tnofe natural laws, when he hath greater ends to anfwer by varying from them, or a(5ling without them, than could be eifed;ed by the mere mediation of them, or God's perpetually confining his own condudl, within the circle of their influence and operation.
If God had created this world, merely to employ his fkill, and to entertain himfelf with the infinitely curious and various movements of fo wonderfully complex a machine, un- doubtedly, as it was at lirft exquifitely con- trived, fo there doth not appear to us any good reafon, whv there lliould be any variation from the original fettlement of things, or why the machine fhould not be fuffered to go
on
Serm. 6. The Befign of the Miracles of Chrifl. 1 8 j
on regularly and conftantly, without any in- terrupaon or deviation from it. Or if it caa be upon any certain principles of truth de- mon Ikated, that man is not a moral ag:nt^ is not an accountable being, is not a fubjed: of divine government, is a creature of chance, and hath no relation to or dependence upon Almighty God; or that religion and fuper- ftition, virtue and vice, and all the inftances of moral good and evil have no elTential dif- ference, and are therefore alike regarded by God i or that God exercifes no providence towards men, and is abfolutely indifferent what they do, whether they are wife or igno- rant, virtuous or vicious, happy or miferable, faved or loft : I fay if thefe and the like things can be fairly demonftrated ; I fhall, for my own part, inftantly come into the notion of the abfurdity and impoffibility of miracles, and rank all, that ever I heard of, in the lame clafs of impofture and delufion, whether an- cient and modern j and not fcruple to affirm that there can be no valuable end of miracles, and therefore never any reafon for believing any of them to be true. But as 'tis but a poor reafon for God's creation of the world, to imagine that the principal one was to divert himielf with the various operations and pro- ductions of matter and motion ; fo I imagine that whofoever fliall take on him to affign any better reafons for it, will, when he doth it, point out to us fome worthy eiids^ that may de- ferve the divine regards, and be really becominp- his charadter, by very extraordinary interpofi- N 4 tions
1 84 ^he Befign cf the Miracles of Chrijl. Serm. 6. tions of his power to promote. For he who aliigns the t?^ue reafop.s for God's creating the world, and placing in it creatures of different ranks and capacities, mud derive them from the divine benevolence, wifdom and rebTitude, his intention of governing them hy laws fuitahle to the refpeilive natures and faculties given them, treating all of them, as confid<;rations of prudence, equity and goodnefs iliall direct, and promoting their happinefs, by a'l fuch means as (hall appear to him the wifcft and beft. And therefo'-e though poLlibly it may be extremely didicult to affign any reafons or ends for miraculous operations, that arile merely from the character of God, as Creator ; yet f.ich may be urged from the confideration of his being the benevolent, wife and equit- able Governor of the world, as may make them appear highly credible, and worthy of all acceptation and belief. . The chara'fter of God as the moral gover- nor of the world, is as awful and glorious as that of his being the creator of it, and 'tis no more unworthy of God to maintain the Iionour and dignity of his moral char.idter and perfections as fupreme Lord and Governor, than it is to fupport the majefly of his name and title as the univerfal creator. And there- fore though we cannot pretend to fay, when miracles are necejjary to fupport the divine au- thority in the world, nor determine the par- iicular Jeafon when it is fit for God to vindicate the honour of his laws, and affert his univer- ial dominion over men, and call upon them
to
Serm. 6. The Defjgn of the Miracles of Chrijl. i ^^
to attend to their duty and intereft, by extra- ordinay interooiitions of his power ; yet whm the miracles affirmed to be wrought are evi- dently and wholly caladated to promote this endl we can then difcern a correfpondency and proportion between the means and the end ; and if it fhould farther appear, that there were infinite odds, tliat the eiid could not have been fecurccl loithcut the extraordhiary means to effed; it, it will appear as certain, that the extraordinarinefs of the means is fo far from being any objecflion againft the rea- lity of them, that 'tis a circumftance that greatly adds to their credibility, and renders the teftimony given to them more worthy cf our belief. For as their appearing extraordi- nary to us, becaufe of their being unufual, doth not make them in the leaft more difficult of performance to God, to whom 'tis as eafy to a(ft without the laws of nature as with them ', fo if they are no farther extraordinary than is necelTary to render them effeBual^ the calling them extraordinary is only calling them fit and proper ; which mud ever be the cha- rader of thofe m.eans, which it pleafes God to make ufe of to accompHih the fixed ends of his providence and moral government. Now in this viewof things, the miracles of Chrift and his Apoflles are beyond all poffible exception ; the ends for which they were performed being themhleft andbe[ii that God himfelfcan propofe, or the interpofition of his power can poiTibly effed:. The great intention of the miracles wrought by our blelTed Lord v/ere,
I . To
r85 ^he Dejign of the Miracles of Chriji, Serm. 6,
I . To ejlahlijh the truth of his mijjion and authority from God his Father j that he was really a mellenger from him, and fent upon that fpeclal and peculiar errand^ on which he declared himfelf that he came into the world. Thus our Lord himlelf expreflly : / receive not tefiimony from man only. 1 have greater witncjs than that of fohn * ; for the works that the Father hath given me tofinijhj the fame works that I do bear witnefs rf me, that the Father hath fent me j and theiefore when they re- proached him with blalphemy, becaul'e he faid he was the Son of God, he vindicates himfelf bv faying : If I do not the works of my 'Father believe rfle not J. But if 1 doy though ye believe not me, i. e. merely on my own tefti* mony, believe ihe works, i.e. God's teftimony, in thofe works, which I do by his power and in his name, that ye may know and believe , that the Father is in me, v'v/.. by that divine power which he exerts by me ; and I in him, viz. in commiffion from him, and as I adt by his authority. But as his bc;ing fent of God would have been of little confequence to the world, had he not declared the e?2d and defign of his mifjlon, he hath particularly informed us of the errand on which he came, and the fame miracles that were intended to prove his million, equally prove the intention and pur- pofe of it. This in general was, not to do his own will, not merely to accomplilh a fcheme that he himfelf had formed, but to do the will
* John V. 34—36. X X. 37 — 38-
of
Serm. 6. The Befign of the Miracles of Chrlfl. 187
of his Heavenly Father. My meat is to do the will of hi }n thatfent me, and to finifljhis work -f- ; particularly tofulfJlthelaw and the prophet s^ by accomplifliing all things predi<fted in them, and perfeding the great intention of them, explaining the great duties of morality in their purity and extent, and fettling religion and the worfhip of God upon their fure and pro- per foundation, and thus i7Jtroduci?ig evcrlafling rightcoufnefs : Agreeable to this defign he came as a light into the world §, to fpread the know- ledge of divine truth, and give men full in- ftrudiion in all the genuine duties and princi- ples of religion and virtue. And as the whole world lay in wickednejs, he came tofave man- kind from their fins y and to callfinners to repentance^ and to refcue and fave them from all the mi- feries and evil confequences of their offences ; to heal the broken hearted, to preach dehvera?ice to the captives, the recovering of fight to the blinds and to Jet at liberty them that are b mi fed, and thus to pj'-each the acceptable year vf the Lord, la a word, he wi^fent not to condemn the worlds hut that the world through him might- bo, faved \ faved from the condemnation of death, re- ftored to the hope of, and finally be made partakers of the refurredion to life and im- mortality. His miracles were intended to prove the truth of his miffiori from God for thefe important purpofes. And therefore
2. To prove and eftablif the truth of his do5irine, which he delivered to the world as
f John iv. 34. § xii. 46.
the
t88 T^'he Befign of the Miracles of Chriji. Serm. 6.
the MeiTenger of God ; for indeed whatfoever proved the truth of his divine miflion, proved alio the truth and divinity of his do61:rine, which he taught in virtue of that miffion. Thus our Lord : The words that I f peak unto yen I fpeaJz not cf mxfclj] but the Father that dwelleth in 7ne doth theiaorks [|, viz. whereby my words are confirmed ; and therefore he adds : Believe me for the very works fake * ; as though he had faid : You nec^d no other proof of the truth, but that atteftation which God hath given to them, by the miraculous works I do under the influence of his power. Bit it is faid, " that qiiracles, conlidered as fuch, are no proof of any thing, but of extraordinary powery or that the perfon who doth them is ajjifled by foine being fuperior to man. But power doth not imply irutby nor doth it fol- low, that he who can exert the greateft flrength will therefore exert the greateft vera- city" X' B^^t to this it may be replied, that miracles confidered as done by the operation cf God, or the alTiffance of fupe ior beings under his direStioUy though they do not prove the truth of any dodrine in tl^.e deinonjirative way, or by any reafons connecTred with and arifmg from the nature of fuch doifbrine, yet thev do prove it by a method every jot as cer- tain in itfelf, and as latisfad;ory as any poflible demonftration can make it, and that is bv the immediate and fpecial tejlimony oj God ; whofe atteftation to the truth of any thing is the highefl: pofiible evidence, becaufe he can ne-
U John xiv. lo. — ^ 1 1. X Syl^es two Enq p. 62.
ver
Serm . 6. "The Befgn of the Miracles of Chrijl . 189 ver be deceived in his judgment ; nor ever af- firm what is untrue for the deception of others. And fuch miraculous wcrks, as 7io man can do except God be with him, are the pro- per immediate teftimony of God to the per- fon that doth them, that he is what this te- ftimony is produced to prove, and that thofe dodlrines are true, for the confirmation of which he appeals to God. For when any perfon teaches a dodrine as a meffenger of God, and works a miracle by the immediate interpofition of God, in evidence of the truth of it, fuch miracles prove the perfon to ba under the immediate protedion of God, to be aided and affifted by his power and influ- ence, and to be eminently pointed out, as one worthy of the attention, credit and re- gard of mankind, becaufe w^arranted, vindi- cated and juftified in what he fays, by the divine authority and power rcfiding in him. In the teftim.ony thus given to any dodrine, he who preaches the dodrine, and God who doth the miracle, are properly one ; both concur in aiferting the fame truth ; or rather, God himfelf preaches the dodrine by the mi- niflry of the perfon who delivers it, by fetting his feal of confirmation to the truth of his mif- fion and authority from himfelf, and Ci^lls upon all, who hear his dodrine, and fee his works, to believe in and obey him.
Many of the dodrines of our blefTed Sa- viour are capable of no other proof than that of diiine te/iimony^ becaufe the things afferted in thefe dodrines depend entirely on the
con-
190 The Defign of the Miracles of Chrifi. Se^m. 5,
conjiitution and appointment of God, and have ' no antecedent fitnei's or neceffity in them, that could appear to us, from whence we might infer iheir truth, by any principles of reafon. Thus, that Chrift was a mcjjefiger from God, that he was fent into the world to be the Sa-- "ciour of mankindy that he ^N'ii'i\k\G propitiation for the fins of 7nen, that he is the only Mediator between God and finners, that he fiall raife the dead, that he is appointed to be the uni- verfal judge, and that life and immortality in the prefence and heavenly kingdom of God (liall be the recompence of our faith and perfeve- rance in the Chriflian docftrine and religion ; ' thefe are the 'dod:rines that can be deduced by us from no antecedent principles oi reafon ; becaufe they have their foundations in the di- vine counfels, and in the refolutions of his infinite wifdom and goodnefs ; and therefore can only be known by revelation, and the exprefs teilimony of God to the truth of them. Our bleffed Saviour came into the world preaching thefe dotftrines, declared they were not his own, but his Father's, and that he only fpoke what his Father had given him in commiffion to teach. How were thefe things to be proved ? He did in- deed appeal to xhc prophecies of the Old Te- flament, in which many of* thefe things were exprefly mentioned, and particularly declared. But ftill, it could fcarce be made appear, from hence, with fuch convicftion as would admit of no difpute, that he was the perfon pointed out by thofe prophecies ; for the previous
point.
Serm. 6. T!he Defign of the Miracles of Chrifi. 1 9 z
point, upon which all depended, had not its p oper proof, viz. that he had a divine miffion and authority. 'Till this was fettled, the con- currence of certain circumjiances^ mentioned in the ancient prophecies, in his perfon, was no proof that thofe prophecies pointed out him, becaufe one^r/wcz/^/circumfiance would have been wanting, 'viz. that he was a prophet from God like unto Mojes, and declared to be fuch by miracles^ as unqueftionable as thofe which Mojes did. But when our bleffed Sa- viour.fhcwed the coincidence and concurrence of all thefe circumftances in himfelf, and had the farther evident atteflation of God to the truth of his prophetic miffion and dodrine j the proof, that he was the perfon defcribed in the ancient prophecies, and that the doc- trines he delivered were the truths of God,, was fatisfad-ory and decifive, and could not confidently with integrity be refifted by thofe, who had this double evidence actually before them. The miracles therefore of our bleffed Lord, as they were performed by the immediate power of his Father ^ were his immediate attef- tation to the truth of his miffion and the di- vinity of his dod:rine ; and therefore an abundant confirmation of that religion which he introduced into the world, both m principle and practice.
In like manner the great intention of the miracles wrought by his Apoftles, was to carry on the great deiign that their mafterbad begun^ to fupport his authority, and propagate his doC" trine and religion in the world. His death,
though
192 The Bejtgn of the Miracles of Chriji. - Sef-m. 6,
though predifted by the ancient prophecies, though lubmitted to for the moft important reafons, and an ellential part in the fcheme of redemption fettled by the divine wifdom and goodnefs ; yet was fuch an event as the Jewifli nation could not digefl:, nor probably recon- cile with thofe prophecies, which declared, that he fhould be pofTeffed of an univerfal and eternal dominion. And had he continued under the power of death , it would have been im- poilible that he could have been the promifed Meffiahf becaufe he would have wanted many eflential characflcrs, under which he had been defcribed. But his Apofties declared him rifen
' Irom the dead", ajc ended into Heaven^ and ad- vanced to the highefl: honours in the prefence and Kingdom of his Father, in order the more efFecftually to compleat the great work of man's falvation, which he began by his per- fonal miniflrv on earth. But how was this to be proved ? Would their mere cijjertion, had there been every concurring circumftance of credibility in their charatfter, have been fuffi- cicnt to have gained belief in the world, to things of fo very extraordinary, furpriling, and at firfl: mention incredible a nature ? If thefe tilings had been true, and their teftimony to tliem worthy of being received, as they
, teftified nothing but what thev were a(ftually eye witneiTes to ; their bare affirmation could never have conveyed that fatisfa(ftory con- vicflion to the world, which the infinite im- portance of the things themfeives demanded and deferved. How then mufl their teftimony
to
Serm . 6. TU Deftgn of the Miracles of Chriji. 1 9 3 to thefe things be CGnfirmcd ? What farther was neceffary to give them a iufficlent degree of credibility, as the witnefles of their malkr, and mcffengers anthorijed by him to propagate his religion amongft mankind, with any rea- fonable profped of fuccefs ? Why evidently, fome divine tejtimonym their favour, concurring with, and giving ftrength to what they de- clared themfelves, which would overballancs the natural incredibility of the things they af- firmed, and render them witneiTes above all reafonable exception.
And ho^ Wiidy adapted w2iS that miraculous atteftation given them, to the nature of the doc^ trine they were to preach ; viz. Salvation by the crucified, exalted and glorified Jefus? The inftanta- neous gift of many languages to them, whereby they were enabled to preach the gofpel, to per- fons colle6ted out of all nations, and thus as in a moment tofprcad the knowledge of it through- out the uttermoft parts of the Earth, they fo- lemnly declare to be the gift of the Father, by ]efus Chrift, as the proof of his refurrecftion, afcenfion into Heaven, and feffion at the right hand of God. The gift itfelf was univerfally confefTed. That it muft be the gift of God carried its own evidence ; and that it was given as a teftimony to the truth of their doc- trine, in reference to Chrift, was undeniable ; not only from their folemnly affirn~:ing it, but becaufe they preached him in thele various languages, and made no other ufe of them but to declare him, and his religion to the world. When 'Peter and fohn healed the man. Vol. I. O at
194 ^^'^ T)efign cf the Miracles of Chrijl. Serm. 6, at the temple gate, that was born lame, what was the manner of it ? /;/ the name ofjefus of Nazareth rife up and walk ; and when the peo- ple ftood alloni{l:ied at the miracJe, and the men that performed it, they tell them : That God had raifed and gkrijHed that 'Jefm whom they had killed^ and that his name^ his power, and they by jaith in his name^ had made that man jlrong, whom they bothfaw and knew. Could any thing be a ftronger atteftation to the truth of his being alive, and in a llate of great power and glory, than fuch a miraculous cure, acftually wrought in his name, and by perfdns , who declared -that their power to do it was derived from him r In a word, as the Apofiles conftantly declared themfelves to be his wit- ncjjes, witneiTes to his refurrecftion and glory, and commiflioned by God to preach his reli- gion to the world, fo they had the attejiation of God, by miraculous gifts and works, in con- firmation of the witnefs they gave -, and the great end of all the miracles wrought both by Chrlil: and them was one and the fame, to carry on the fame dejign, even to propagate and eftabliih truth, religion and virtue in the world, and hereby to promote the knowledge and vv^orQiip of the one true God, and the eternal falvation and happinefs of mankind. The fW therefore of thefe miracles evidently appears ,
To be every ^vay worthy of God^ of the in- terpofition of his power and providence, to countenance and fuoport. There is nothing in it contrary to the benevolence of his nature 5
for
Ser m . 6. "The De/tgn of the Mir^xles of Chrift. 195
for the wht)Ie of Chrifl:iani;y is a fcheme of gGodfitfs, and anfwers to the noblcil: concep- tions we can form of ihe divine compafiiOQ and mercy, and car.not in fuppofition ever take place, but as the efle(ft of the richeft and moft unmerited grace and £ivour to mankind. It is perfectly reconcileable with and expreuive of the divine rectitude and purity, as the q;o- verning d.^^^i'^w of it is, the repentance and re- formation of a finful world, the recovery -of inen to their integrity and the reditudd of their nature, relloring them to the nobleil partici- pation of the divine image, and reconciling them to the pradice of the moif amiable and fubflantial vntues. It is inconfident with no conceivable views of the divine wifdom and prudence. 'Tis a fcheme of tru'h, and thus agreeable to his character as the God and lover o'i truth. 'Tis intended to recover men \o that original flate of honour and disnitv in which tney were at firft created, to teach them the defien of their creation, and enpaee them bv the Itrongelt motives to live up to jt, and an- fwer it, and fo concurs with the great views of the divine ^jDifdom in bringing them into being, and endowing them with their intel- lectual powers and capacities. It is in our- luance of the great deiign of the moral j)ro- vidence and government of God ; to maintain a fenfe of his being and perfecftions in the world, to feciire a reverei'ice to his authoritv, to add a new force to his laws, to fcrenethen mens obligations to obedience, to maintain that peace and order and harmony in hu- O 2 man
196 'The Dejtgn of the Miracles of Chrifi. Serm. 6".
man life, which he would have preferved, and to make men partakers of that hap- pinefs, for which he originally created and defigned them.
'Tis therefore an end extremely beneficial to mankmd, and of the higheft importance to their welfare and happinefs. For the great defign of thefe mir cles was to eflablifli and confirm that dodtrine of Chrift, which where- ever it prevails puts an intire end to the pre- valence of ignorance, chafes away mean and abfurd prejudices, defiroys the very fources of all kinds of idolatry and fuperflition, and delivers mert from the tyranny of bafe and deftru<ftive vices ; and reftores them to liberty, virtue, piety, dignity, and fubflantial happi- nefs. It gives a moft plain and perfed; fcheme of religion in all the efiential principles of it, in the rational worfhip it requires, and the unfpeakable benefits it enfures. It exhibits to us a plan of morality and virtue, perfect, ex- alted, and plain, fuited to all the relations, Various circumftances and conditions of human lite, and introduces honour, benevolence, candor, juftice, equity and charity, to the acquaintance and friendfhip of mankind, teaches them moderation, gentlenefs, {di- government, publick fpirit, and the preference of things great and excellent, and ufeful, to all perfonal intereft and private claims whatfoever, furnifhes them with the ftrongeft motives to think of thofe things and conftantly do them, rewards th^m in the obfervance of them with contentment, tranquility, chearfulnefs of fpi- rit.
Serm. 6. The Befign of the Miracles of Chriji. 197
rit, joyous poffefiion of themfelves, grateful reflections, fecurity of peace, livelinefs of hope, and profpetts the moft tranfporting and glorious. And befides all this, creates in them a difpofitijn for the happinefs of a future ftate, and fecures them an entrance into all the pleafures of a blefl'ed and glorious immor- tality. And can there be any defign more friendly to mankind than this ? Would not one naturally wi{h, that fuch a fcheme Ihould be ft imped with a divine authority ? Should we not look upon miracles, as well beftowed, and worthy the benevolence of God, when wrought in confirmation of fuch a conftitu- tion, as in the whole of it is calculated, to bani{h infamy, guilt, mifery, and every fpe- cies of ruin from the world, and to make hu^ man nature in character what it fhould be, and in pofleflion and happinefs every thing it can want, or reafonably deljre to be ? Con- fider farther,
How generous and extenjlve this beneficial plan of goodnefs is. Wide as the habitable worlds and diffufive as the moft diftant nations of the earth. 'Tis no party national view, that is intended by Chri/iianity^ as the Jews would have had it ; who were for confining Heaven and earth to themfelves, and engroffing God almighty, his favour and benefits within their own pofi^eflion, and for having the fole pro- perty in the Kingdom above, and all the king- doms and treafures of the earth below ; could they but have perfuaded our blelTed Saviour to have been as felfilh and partial as themfelves.
O 3 He,
198 The Defign of the Miracles of Chrijl. Serm. 6 . IL% though a 'Jew, o^ thtfud of Abraham by- birth, fcorned to gratify this national prejudice and pride in his own people; went upon a more generous plan, taught a dodrine of uni^ verfal importance to mankind, and a religion equally fuited to all naticns, and intended to comprehend within the obligations and pri- vileges ot it, perfons of every kindred, tongue, and country throughout the world, that were capable of being recovered to religion and virtue, and iormed into a difpoiition for eter- nal life and falvation, without any regard to, or intention to make any alteration it^ their 'forms of government, their civil conititutions, or any of their peculiar and difcriminating cufboms and pracflices, as far as they were con- fident with morality and real piety. Though God had wife and juft reafons ior feparaiing to himfelf the Jeivijb nation by many mira- culous appearances amongfi: them, and for their fpecial benefit -, yet this is in its nature liable to fome kind of Ibfpicion, and the ob- vious objedion that arifesin the mind is : Why thh partiality to the Jewijh nation ? And v/hy at the ex pence cf miracles to confirm a reU- gion, for that people only, to the xcluiion of the reft of mankind ? Qnieftions not to be folved without the light of Chri/liamly, and a View of the fchem.e of providence from the begin.ning to the end. But there is no manner or room for an objedion of this kind nQ;ainll the dodrine and miracles of Chriil, who threw down every inclofiire, that kept men out of the Church of God, opened the door for all
who
Scrm. 6. The Bcf.gn of the Miracles of Chrifl. 199
who were vviOing to enter, and put no d'lf- fi^Tnce between any peifons throughout the world, but the great, eternal and immutable one, vv^hich ariles from the difference of their morcd charac^ters, which is the only difiinftion that God will regard, and which (liall be taken notice of in that day, when the flate of all men fliall be determined hy the righteous judge, tor happinefs or mifcry, as their deeds fliall appear to have been good or evil. As a religion of this extenfive view carries in it an intrinlick mark of it- divine cri^inaL and an- fwers to the character ct God as imiverjal Father and gcrocrncr of mankind, the miracles wrought in confirmation of it were of an uni- verfal benelit, and therefore vjorthy of tliat divine agci^cy and interpofition to which they are afcribed. And from hence we may very fairly and flrongly conclude farther,
That the end to be anfvvered by the miracles .of Chrill: and his Apofties, was as great aiid important in its nature, as \}cit. means to accom- pliih it were extraordinary and farprifing^ and that there is riie u\q^ ferfeB co/rejpondence and fuitablenefs between tliern j and that therefore if the end propofed was worthy, in its nature, becoming Gcd to promote, and conducive to the moll excellent purpofes -, then the mira- culous confirnvaiion of it hath every circum- flance ot credibility in it. Since however iUKommoJi and wonderful, 'tis not more fo, than the intention of it was great and good \ when God condefcends to become the ap-ent, the fcbeme he direCh will be all confident -, and
O 4 as
200 ^he "Deftgn of the Miracles of Chrifi. Serm . 6.
as the defign will be worthy the reditude of his nature, fo his method of efFeding it, will difcover the hand and power that conduct it. Allowing it, that miracles, as they are a va- riation from the laws of nature, are not, though poffible, to be eafily credited ; as 'tis not to be fuppofed, that God will ever vary from his own conflitution, and fuperfede the laws which his own power hath wifely efla- bliihsd, but upon cafes of the higheft im- portance, and even where the general welfare of the whole world is concerned in it. I fay allowing this, the miracles of Chrlft and his 'Apoftles will reft on a fure foundation ; be- caufe 'tis not poffible in the nature of the thing for us to conceive of any end more glo- rious and god-like than that which thefe mi- racles were intended for ; the reftori ng the dominion and authority of God throughout the earth, the cleanling his world from the innumerable pollutions that had defiled it, and the refhoration of light, joy, purity, righteouf- nefs, life and happinefs to all, who were willing to accept thefe invaluable bleffings. Is not fuch a defign as becoming the divine mind, as forming the defign of an infedt, plant or flower ? If it be not beneath the divine ma- iefty to perpetuate thefe by a conftant exertion of his power, fhall it be reckoned too extra- ordinary for God to concur in the eftablifh- mcDt and confirmation of that nobler fcheme, of the refcue of the rationalworld from de- ftruSlion, reconciling them to himfelf, and iprming them into a meeknefs for immortal
"" blcffednefs ?
--Scrm. 6. The D^ign of the Miracles of Chrifl. 201
blefl'ednefs ? What can be imagined a worJc of more dignity than this, more worthy the majefly of God, and the grandeur of his throne as the monarch of the world, or better deferving his interpofition, or more loudly claiming his countenance and protection, in the exercife of his providence, or more an- fwerable to theboundlefs perfe(5tion and abfo- lute re(5litude of his nature ? If fo, let mira- cles be as aftoniiliing as can be imagined, the aftonifhment will ceafe, when the end aimed at by them is in view ; or rather, both together .will appear as one harmonious, conliflent, amazing fcheme of infinite wifdom and good- nefs, and caufe the Chriftian, in the admira- tion of his heart, to cry out : Ob the depth of be riches both of the wifdom and knowledge of God ! Thou art glorious in bolinefsy fearfid in praifes^ and wonderful in all thy works. I would add once more.
That the end, however important and be- neficial in its nature, yet was attended with thofe difjiculties, and furrounded with thofe objiacles^ as that 'twas not to be accomplifhed without the miracidous inierpoftion of God, and muft have entirely failed, had every thing been left to the ordinary courfe of natural caufes and e'Tedls. 'Tis well known, that the ftate of religion and morality was extremely low both atnongft fcws and Gentiles ; amongft the former there being only the external fliew, without any thing of the reality and life of it, and amongll the Gentiles the very appearance of true religion was gone, as well as the fub-
ftancc.
202 The Dejtgn of the Miracles of Chrifi. Serm. G\
ftance, in confequence of which the whole world lay in wickednefs and vice -, for their re- ligion itfelf had fandiiitd the vices of man- kij)d, adopted them uito her ritss of v/orihip, and taken them into her immediate patronage and protection, x-^nd as this falfc religion had been interwoven \wio all ci'ijil cjlabhjijmcnts of all nations, and had not only the imiverjhl fradiice of mankind to countenance ir, but the laws cf nations^ and the power of prince s^ to fecure it j in fuch circumftances the diffi- culty of a reformation in religion and morality was a v-cik of infinite difficulty, and to have AccomDhih'd \l- without a miracle, would have been in reality 'a% great a miracle^ as almofl "^Tiy of thofe, wdiich contributed at la(l to the effed'ing it. Experience had ffiewn, that the yiW!Jh conilitution had not anf'A^ered the ^mX of its appointment amongft the Jews them- felves, and by means of its peciiiuiritics^ had it been in odier things ever io periedl, could never become the religion of the world, nor the means of faving it. The efticacy alfo of human wijdoni and rea'fOn had been fully tried, and found wanting and imperfedt.
At t\-\Q feafon when Chrillianity was intro- duced, learning and piiilorophy v/ere in their greatest perfection and repiitation, and even that part o\ pbikfcphy^ wrhich is of the greateft importance to mankind, refpeding morality, W'r.s treated inthemnfl maOerly n.ianner, with all the poiiteners and elegance of language, , the chirms of oratory, and the m^oH: fpecious appearances of argument and-Visaion. It had
befides
Serm. 6. "The Defgn of the Miracles of Chrifl. 203 bdides the advantage of appearing under the protedion of the greateft name Rome had to boaft of, and of having the fandion of the SefiatoricmCotiJular dignity, to recommend and cnJorce it. And yet what effeds did it pro- duce ? Ro?77c continued the Jame. Though fhe faw her Gods de;n-aded into dead men, her rites of worihip cenfured and condemned, her ceremonies, auguries, divinations, derided and laughed to fcorn ; yet ftill fiie retained them, nor was their any appearances of the lead tendency to change her deities or ritual of worihip, nor any reformation introduced by the fkill and power of human philofophy, fet of w^ith the utmofl art, and mofi: elegant drefs that hurnan reaibn could adorn her with. How much more iirJikely were Peter and Paiily and the names of the other Apoftles, all barbarian to the po ite and learned men of that ao-e, to effed: fuch a reformation ? And yet they did effeB it amongfl: multitudes of all nations, ranks, conditions and characters ; what Cicero^ EpiBctus, Seneca^ and other ce- lebrated men found themi'elves incapable of doine. To what was this owina: ? What merely to their dodrine, their fkill, and man- ner of preaching, which the world counted fooliUmefs ? No They themlelves difclaimcd if, and part of the very dodrine they taught, that of Salvation by one crucified ^ as a malefac- tor, blafphemer and impoilor, muft have in- tirely prevented their influence and fuccefs, had they not been aided by an higher power, and had there not been the moil evident and
certain
2 04 ^he Befign of the Miracles of Chrifl. Serm. 6.
certain appearances of a divine tejlimony to the do(ftrines they taught. They faithfully wit- nelTed to the miracles of their mailer, taught rehgion and fahation in his name, as raifed from the dead, and glorified in Heaven j and what raifed the attention of mankind, and caufed them to hear and regard them as true ivitneffes of their divine mafter's life and death and glory, was, that God alfo bare them wit- nefs withfigns and wonders, and with divers mi- racles and gifts of the Holy GhoiK according to his own will. By this concurrence and fupport of God with them in their miniftry, they were 'armed with coiirage 2LV\<ifirmnefs cf mind 3,g9.in{i. all the difficulties and oppodtions of their miffion, and how much foever their outward man decayed by the labours and perfecutions to which they were perpetually lubje(ft, their inward man, their mind, their refolution and comfort was renewed day by day. By this they drew over numerous converts to the faith and religion of their cruciiied mailer, triumphed over their prejudices, ignorance and vices, eflablirtied churches amortgH: all nations, and kindled xhzifpark in the world, that gradually rofe into fuch zflame, as in the event utterly confumcd all the Gods and temples and idola- tries and fuperftitions of almofl thewhole ha- bitable world. And if this change in the moral circumflances of the world was an end worthy the interpofition of God, the miraculous works by which it waseffed:edhad the greatefl propriety and reafon in them, becaufe they were not only fidtable to the greatnefs of the defign,
but
Serm. 6. The Beftgn of the Miracles of Chrijl . 20^ but in the circumftances wherein the world then was, feem abjolutely necejfary to accom- pli(h it.
I hope t_hofe confiderations put together will abundantly convince you, of the credible llty of the gofpel miracles, from their ten- dency to promote the greateft and moft wor- thy defign, that the moral providence and government of God can be calculated to an- fwer. It would have been an infuperable ob- jedion againft their reality, could no good account have been given of the reafon of them ', or had fome common, low, and tri- vial reafon been affigned for them. For why (hould God vary from his own conflitution, but upon an occafion equal to a miraculous interpofure ? But in a fcheme, were every thing correfponds and harmonizes, were there is dignity of defign, wifdom /;; the contrivance, benevolence in the end, and extraordinary power in the conduB, and that power rendered ne- cejfary to fecure the fuccefs of it, by the pe- culiar difficulties attending it s to objed: ao-ainft the extraordinary power, is to cenfure the means only for their propriety y for that which is in truth the great evidence of their reality and credibility.
Let therefore this confideration eflablifh your minds in the Chriftian faith and profeffion. 'Twill be full time enough for you to doubt of the gofpel miracles, when any one fhall prove to your convi^ion, that God's concern for his own authority and government in the world, to promote religion and virtue amongft
mankind.
2o5 The Befign of the Miracles of Chrijl. S^evn. 6;
raankind, and to bring them to the poffeffioa of hfe and immortality, is unhecDining his ma- jefty, and the dignity and rectitude of his character ; or that thole are not the governing defigm of the gofpel leligion, in coiviirmation of which the miracles of Chriu and his Apo- flles are declaied to be wrought. Whilfl thefe things remain ui^iproved, as they ever will to the end of the world, the foundation of your faith and hope in Chrid: will be im- moveable, and it will be a credible faying and worijoy of all accept ation^ that Chrfl came into the world to fave finners.
But then, a^ the greatnefs of the end for xvhich he came into the world, and in con- firmation of which he received power from his Father to do all his miraculous works, is one principal circumftance that creates re- verence to his peribn, and credibility to his miracles ] have we ferioufy canfidered this im- poitant end, and is it acccnipUjJjed in us ? Otherwife all the miracles of Chrift will, as to us, lofe their proper influence, and be wholly void of that effed, which 'tis the great intention of them to produce. The eoniideration of thofe may produce in us a general belief of the truth of the Gofoei fcheme, and preferve us from running the lengths of open profeiled infidelity* and yet the great aim and intention of Chriftianity be far from having obtained in us ; which is not mei ejy to produce ;V/7V,6 in us, by the miracu- lous means of its conlirmation, but to bring us to repentance for our fins, to 7'eform us from
our
Serm. 6. ^he Defign of fhe I^Vtracles of Chriji. 207
our vices, to rcconc le us to God by the difpo- litions of a goc d heart, aiKi the habitual vir- tues of an Iioly life, and thus to prepare us for a better world, that we may rinaliy be brought to the everlafting inheritance of if. Thole are the great ends of all true religion, and evidently and peculiarly fo of Chrifiianity, which is not intended fo much to furnifh matter for fpeculation, as to amend, purify and warm the heart, to form men into the divine image, and create them into all good works. When it hath this influence upoa us, the end of our blelTed Lord in revealing it, and the rrreat intention of God in the miraculous attefcation he hath been pleafed to give it, is effecftually compleated. Onv /al- *vatio?2 is begiuiy the caufes of our ruin and mifery are removed ; being made partaken of a divine nature, we have the proper difpo- lition for happinefs, and being brought home to God, we are fecure of all the invaluable advantages of his friendiliip and favour, and may promife ourfelves ss the effe(5t of it, that he who hath begun this gcodwork in us, wilt carry it on, 'till it ihall hQ perfeBed in the Daf of ChriJl.
SERMON
[ 208 J
SERMON VII.
The Certainty of the Miracles of Chrift.
J
OHN 111. 2.
Rahbiy we know that Thou art a Teacher come from God -, for no Man can do thefe Miracles which Thou 'doejly except God be with him,
IN fome preceding difcourfes on thefc words, I have fhewn the pofjibility of mi- racles, and the excellent nature of the miracles wrought by Chrift and his Apoftles. I have alfo made fuch obfervations on the character of Chriji and his Apofiles^ and the End for which their miracles were wrought, as prove thefe to have been fa(fts in their nature credible and worthy of God to effed ; and I now proceed
V. To confider the evidence itfelf w\\\ch.\VQ have for the certainty of thofe miraculous fadts, which are afcribed to our bleffed Lord and his Apoftles, and which are the foundation of our faith in the Chrifiian religion, as a re- velation from God. Miracles may be in them- felves^^z^/f, the miraclts afcribed to the great author, and original preachers of Chriftianity, may be fuch in tiieir nature as are liable to
no
Serm. 7. Certainty of the Miracles of Chrijl. 209
no reajonable exception. The characters of thole who are faid to do them, may be conteiv:diy good^ and the eiid for which they are laid to be wrought may be very great and important ; and yet all this wi 1 be no lufficient foundation for our belief, unlefs there be autherdick evidence to dcmonftrate their reality, and convince us of the truth of them.
If miracles have ever been wrought, they are as fails as capable of being kncujji and proved zs any other fvid;s whatloevcr, and the fame eyes and ears that are fufficient to con- vince men of the truth of what they fee and hear in any ordinary occurrence of life, are fujficie?2t to convince them of the truth of thefe. If i fee a man cured by the ordinary prefcrip- tion^ of medicine of any dangerous diftemper, 'tis impoihble 1 Oiould doubt of the reality of it ; and if I fee hira inflantly cured without medicine, only by the command of another, and fee all the fame effeds and proofs of the cure in this as well as in the other cafe j my eyes and ears are as good judges in the one inftance as the other, and 'tis impofiible I can doubt of the reality of it. But in cures faid to be miraculous, the fenfes may be de- ceived, and there may be an impofition and fraud. Allow it. But there can be no im- pofition or fraud, if I fee a man paralytick, or a cripple, or blind from his birth, and knew him to have been fo, and yttfee him in an injiant, and by a mere word made whole, walking and leaping before me, and having the full and ce: fed ufe of his eyes, and givin^^
Vol. I. ' P ' ■ all
210 Certainty of the Miracles of Chrift. Serm. 7.
all the fame indifputable proofs that he fees, which all other men do who have never been blind ; I can't be more certain that any man is well and found, and fees, than I can that thefe perfons are, U'ho are miraculoufly mjade fo, and 'tis impoffible I can have any good reafon to difpute or queftion the C72e kind of cure more than the other, becaufe the proofin both is abfolutely ihe/ame.
If there may be as abfolute a certainty of miracidcus fa<i^s, as of any otbefs, they are as capable of being relatedy by thofe who did them, or were witneiTes to them, as the hi- ftory of them _is as capable of being written for the information of others, and tranfmitted to pofterity ; and coniidering them merely as facls, to which the relaters were eye and ear witneffes, and in which 'twas as impoffible that they could be deceived, as in any others of which they had the fame proofs and evi- dences ; the hiftory is equally credible in itfelf in one inftance as the other; becaule the cre^ dihility of an hiftorian, as fuch, only depends on the competency cf the knowledge of the fa(5ls he defcribes, and his integrity in relating them. In ail cafes where thefe are equal, the relation of the hiftorian is equally credible ; and the fa6ts being ordinary or extraordinary makes no diubrence in the cafe ; provided they are equally poffible, and a competent caufe and reafon can be affigned for them. Hijlory relates of Hippocrates^ that he cured many nations of the pellilence, and his iliill in phyfick renders this account extreamly
credible.
Serm. 7. Certainty of the Miracles of Chrifl. 211
credible, though the circumflances relating to thefe cures are no v.'here particularly delcribed, and few authentick vouchers for them i^re now to be produced. Hijiory alfo relates, that Jefus Chrifi did many miraculous cures, without the help of ordinary medicines, and fome cures, for which human art and wlfdom have never been able to find out any proper reme- dies. The vouchers for thefe are 7na72y, and have all the neceifary qualifications to render them authentick witneilcs, the hiflory that re- lates them hath all the internal and external proofs of credibility, and the power to which they are afcribed is ^^2/^/ to the operations faid to be performed by it. And therefore the hiflory of thefe extraordinary cures, thus circum- ftanced, is in itfelf r/j worthy of credit y and hath jufl: the fame circumfiances of probability and truth, as the other hillory that relates cures done according to the ordinary courfe of nature.
'Tis true, that miraculous fads are not cafily to be admitted, nor the hiflory of them to be liadily credited by thofe to whom they are related , but the rsafon is not merely be- caufe they are extr ordinary or miraculous ; be- caufe thefe, as pofTible in themfelves, and related by competent witneiTes are, 2.^ facts, as credible as any others that can be mentioned, and require no other grounds of credibility, can be proved by no other kind of evidence, nor the memory of them tranfmitted to poilerity any other way than t]ie moH ordinary tranfadtions of life whatfocver. But fill), as
P 2 in
212 Certainty of the Miracles of Chrifi. Serm. 7.
in all miraculous fads, there is a concurrence of many peculiar circumftances, that do not take place in any others, as the ccnfeqticnces that attend the admiiiion of them are very inter ejlhig^ as the power to uhich they are afcribed is extraordinary^ or rather exerted in an uncommon manner, and the end iox whi.h 'tis at any time thus exerted mufl: be proportionally importa^it ; fo thefe and other like coolidera- tions, together with the moral charaBer of the witneffes and relaters, muft be regarded and attended to, previous to our belief of fuch extraordinary fadts, and the mind mull: have full latisfacftiofi as to all thefe particulars, in order to give a rational affent and credit to them.
An hiftorian, or voucher of fads, who af-* ferts things impojlible to be done, or things in their circumlUnces highly improbable ; or who relates things poilible, but frtiraculotis, without affig;ning any fubftantial reasons for them, or e?id to be anfwered by them, or an end irrational, or immoral., forteits all title to credibility ; not becaufe he would not have been a competent witnefs, had he aB u ally fee n, 2x\^ fully known them j but becaufe thefe cir- cumftances prove, that whatever he may af- fert, he did not fee, and had no biowledge of them, but was either impofed on, and deluded, or inven»;ed and forged them to impfc on others, and anfwer fome particular ends of his own. For no man could ever fee that done, which is impoffible to be done, nor ever produce any kind of evidence fjfficient
to
Serm. 7. Certainty of the Miracles of Chriji. 213
to perfaadc another, that he ever faw a mi- racle, however poffible in itfelf, for which no good reafon can be ailigned, or for which he adually affigns a bad one. St. Gregory the Great, one of the Popes of Rome, tells us of a miracle performed by f.'ne Libertiiius, a monk, who being fent to Ravennaby his abbot, upon fome bnllncfs relating to the monaflery, met in his journey a woman, who was carry- ing the dead body of her fon to the grave. As foon as llie faw the monk, flie laid hold of the bridle of his horfe, and fwore (lie would never let him ftir, unlefs he raifed her fon to life again. The monk always carried in his bofora, wherever he went, th^JIjoe of one Homratus^ that had been abbot of the fame monafcery, and the immediate predecef- for of the abbot who then governed it. He immediately difmounts, pulls the P?oe out of his bofom, falls upon his knees, and puts the llioe upon the breaft of the lad. And imme- diately as the monk was praying, upon the application of the (lioe, the hoy\ foul returned into his body, and he reftored him alive and well to his mother. Such a miracle as this carries its own confutation, though very gravely relared by the Rope as an unqueftiona- bie fad: j not becaufe the refurrection of a dead perfon is impoffible, or becaufe Gregory would not have deferved to be credited in the relation, could he have produced all the ne- ceffary evidence of the fad: ; but becauie the very circumfiances of the relation, the ridicu- lous and ralh oath of an impertinent woman, P 3 the
2 14 Certainly of the Miracles of Chrijl, Serm. 7.
the application of a monk's flioe, and the evident dtjig?2 of t\\Q narration to recommend the foily of a monallick life, demonftrate the whole itory to be 2i forgery, and the inven- tion of a lying Friar, to do honour to his or- de;-, and recommend his trade.
Nothing was more uCual in Gregory s time, than to introduce miracles in confirmation of certain docPcrines that had no foundation in the Chriflian religion to fupport them, and of certain fuperftitions which were a manifeft corruption of the (implicity of the chriltian worfliip. A miracle was an eafy way of proof, , to fi^ipp^y the defecl of every other kind, and was always eafy to be had, and as eafy to be impofed on the ignorant and creduloiis. One Peier, a deacon of this fame Tope Gregory^ feemed ro have fome doubt about /"//r^^i^wj, and ailced the holy father if he was bound to believe it. The pope, not being able to piove it any other way, hath recour/eto a mir. culous viiion in fupport of it, and tells Peter, that Gcrma?ius, Bilhop of Capua, being advifed to make ufe of certain hot baths fo^ his health, faw Pafchafius upon his going into them, {landing and waiting in the heat of them. This Pajchafim had been a faint himfelf, but unfortunately for him, in the difpute between Symmachus and haurcntius for the popedom, he took part with the latter, againft the for- mer. Gerjnamis upon feeing him in that fitua- tion was aftoniflied, and allied him what he, who was fo great a man, did there ? Pafcha- fms tells him, that he was put into that place
of
Serm. 7. Certainty of the Miracles ofChriJl. 215 of piininiment only for his fin in fiding with , Laurcntius againft Symmachiis, and prays him that he would entreat the Lord for him, and that if upon Germanm his next coming he did
' not find him in the fame fituation, he might affure himfclf that his prayers for him were heard. Away goes Germanm to his prayers, and returning'a few Days after, found Pajcha-
Jius was gone ; fo that, as the Pope infers, he \v-A5 purged ^ron-i his fin rfter death, becaufe 'twas a fm not of maUce but ignorance. He alfo proves the efficacy of ihc Jacrijice of the Hoji to deliver perfons out of purgatory, by their appearing to others, and defiring of them that they would offer it upon their ac- count, and by the fuccefs attending fuch ob- lations. Were not all relations of this kind ridiculous, and too contemptible to be believed by any confiderate perfon, yet the e?id defigned to be anfwered by them, being to promote fuperjihion and to eftabiidi aoftrines repugnard to the dodrine of Chrijl, 'tis impoffible any proot, or kind of teftimony, can render thefe ftories credible j becaufe no proof can be fo llrong, that fuch dodrines re true, or fuch pradTces agreeable to Chriftian piety, _ as their contrariety to the principles of Chriftianity is a demonftration of thei:- faKhood and fuper- Aition. And therefore all fupernatural proofs, pretended in favcurof them, can be nothing elfe but pretence and impofture ; and thefe vifion^ can never be regarded as realities, nor looked on in any other view, than as the dreams and deiulions of brain-fick Enthufiajts, or the p 4 rogueries
2.1 6 Certainty of the Miracles of Chriji. Serm. 7.
rogueries of wicked and deceitful Monks. And this was the opinion that many entertained of them in Gregory's time *, who himfelf tells us ; that miracles grew cheap and contemp- tible by the frequency of them. Nor had Gregory himfeif anv great opinion of them. For in his comment on Mark 16, 17, he afks : What, my Brethren, will riOt you be- lieve, becaufe you cannot do thefefigns ? And immediately adds : Thefe were necejjary in the beginning of the church J. But now the church doth daily in a fpiritual manner, what the Apoftles did Ipiritually ; by exorcifing the
, faithful with. the impofition of hands, and telling them the evil fpirit was gone from them, they caft out devils, and by making worldh men praife God, they caufed them to fpeak with new tongues ; by caufmg them, through their good exhortations, to put away ivickednefs out of their hearts, th^y took tipfer- pents J by hearing bad perfuafions, and not re- garding them, they drank deadly poifon without beinsj hurt by it, and by ftrengthening the irrejoliite and weak, they laid their hands upon the fick and cured them. Thefe (igns you may
, do, if you w'll, by the help of God. Be not therefore, my brethren, fond of thofe ftgns, which the reprobates may do in common with yourfelves. For it feems in his time miracles were done by the worft of men. 'J'hey are not, fa\'s he, all ele^ that do miracles, but they are done even by the reprobates themjelves -f* ; a plain
• Slnotidiann Da miracula ex ajji.luitate t-ilueyu''t,tsm. 3./. ?5. I Ibid. p. 92.-93. t ^^'»- \-p- 379-
contefTion
Serm. 7. Certainty of the Miracles of Chriji. 2 r 7
confeffion that they were lying miracles, and pretended wonders, in which the power of God had no concern, and which therefore could have no claim to any kind of credit and regard.
But btxaufe fome perfons are to be found, who forfeit their credit, by alferting the truth of miraculous fadls, which have all the effen- tial marks of forgery, and who therefore can never be competent witneiles of the things they alTert, it by no means follows, that all relations of miraculous fads are to be looked on as incredible, or the hiftorians that report tliem to be treated only as enthu- fiarts and impoftors becaufe they report them. Undoubtedly it becomes men to be extremely careful who, and what they believe in affairs of this kind ; but fliil if the miraculous works aff^rted be pojjible in their nature, and there lie none of the natural and obvious objections againft the capacity and integrity of the v*^it- neiles vs^ho aifert them, and the hiftorians that report them, nor indeed any other objec- tions but wliat arifc from the miraculoufnefs of the fafts themfelves ; to rejedt their tefti- mony merely for this reafon, is abfurd : Be- caufe if this be a good reafon for rejecting it, all miraculous faCis muft be incredible, and the witneffes and hiftorians that report them be ever unworthy of belief, even upon the fuppofition that fuch fads are real, and the witneffes and hiftorians have the fulleft cer- tainty of the truth of them. But to affert this, is to affert that realfacfs are incapable of
being
2i8 Ceriainty ef the Miracles of Chrijl. Serm. 7,
^eing known^ and that vvitnefTes and hiflorians, who are ivorthy of credit, dejerve none. 'Tis to weaken the 5iith of all hiftoiy, and to give mankind in general the lie. For if two facts, one miraculous, the other ordinary, be both of them equally true, and were as cer- tainly done the one as the other, and if the witnefTes of both, and the hifloriansthat relate them, are equally credible upon, account of their knowledge and veracity, the credibility of both the fadts is equal, and the witneffes and hiftorians having equal qualifications, de- ferve to be equally believed or rejecfled ^ and to diibelieve the one merely becaufe miracu- lous, when it ftands upon equal good evidence with the other, and was as certainly per- formed, is to deftroy the foundation of all human teiiim Miy, and to mti-odiwczfcepiicifm and doubt throughout all the affairs and tranf- adiions of human lite. If then it can be made appear, that the gofpel hijlory hath all the genuine marks oi authenticity^ and the fa- cred books were ivritte^i by thofe to whom they are afcribed ; and if the witneffes to the mi- raculous fadls recorded in them be upon all accounts every way qualified^ fo as in ali other cafes they would be allowed highly worthy of regard and credit ; we have then all the evi- dence that can be defired that thefe miracu- lous fadts were really performed, and I may fafely add, that 'tis impoiTible they (hould not be genuine and true.
The a lit keizti chiefs of books, or their being written by the authors to whom they are
afcribed
Serm. 7. Certainty of the Mra^ks of Cbriji. "219 afcribed, and at thofe times to which they relate depends either upon internal <^v external evidence. The internal is that which anfes out of thofe writings themfelves. And to con- vince you, that the Gofpd Wftory was wnttea by the Apofiles and firjl D^les of Chnft ; and that as ese and car witnejjes of the conver- . fation, doftrines, miracles, death and refur- reftion of their mafter, they deferve tnttre credit ' Pleafe to confider the following cha- rafters of truth, which arc to be found in their writings and teftimony.
There is a great fimfltcity in the teitimony, which the Jpojlks and Companiom ofjefm give to the doarinc, miracles, and reftcrreaton ot their Lord. It is plain and honeft without any artful colourings or diiTimulation. They repreiented things, as they believed them to be, without difguife. They relate fac^s with- out ornament, and in a ftyle and language proper to perfons of their education and way ■ of life There is not the lead appearance ot a defiixn to drefs up a plaufible ffory ; or by exciting the wonder to i.npofe on the credulity of mankind. What they fav of Jefus s cha- rader is nothing more than what all the peo- ple of the jevvs knew, and this is faid with great mrdefty, without any laboured enco- miums on his excellence or merits or paint- ing in pomnous language the miracles which he did." See particularly the hiftory of the Adsc. 2, 3, A, 5, 10, 22, 24, 25.
When they charged his Murderers with the
imoiety and wickednefs of kiUing him, it
^ ^ was
220 Certainty of the Miracles of Chrijl. Serm. 7.
was in plain and exprefs terms, fitted to im- preis tht-ir confciences, and awaken in them a conv!<ftion of their guilt : And with an evident Dejign to bring them to repentance and Jalvaiion. And when they fpake of his re- furrel^ioUi ajcenf.oi and advancement ]to be a Prmce and a Suviour ; Vv'e have no furrounding legions of Angels, no lucid traSfs of Ether, no peals of rattling thunder, no paintings of rheto- rick to aggrandize the fcene : But an artlefs narration of fadls, which ought not to have appeared ftrange to the Jewilh nation -, whofe prophetic books had long fmce foretold them, and of which therefore they f]:iould have lived in conflant expedtation. And this plai?! account of things is intirely correfpondent to the charaBer they bore, as ivitneffes of Chrijl ; which required them to report fads, not adorn them ; and relate what they knew of him, without ufing any art to recom- ipiend it. They were to be faithful witnejfes, not panegyrijls, and to teilify what Chrift was and did, how he died, and role again and afcended, and wliat offices he Tuftained : What was neceiTary to fecure his protedion, and obtain an intereO: in his redemption, as Mefiiah and Saviour. And this is a manner fuited, not to gratify the vanity, humour the curiofity, or excite the wonder of thofe who heard them ; but for religious and moral pur- pofes, with that fimplicity and perfpicuity, proper to conviiice and recover them from their impiety and wickedneft, and reconcile them to the great defign of that do5lrine and
relidon.
Serm. 7. Certainty of the Miracles of Chriji. 221
religion, which they publillied in his name, and by his authority.
Their fimplidty oi fpeech was farther natural to men of their private flations, the former occupations in which they had been engaged, and thtix educatiouy which was known to have been dejlitute of the advantages of learning. Had we found in their fpeeches and letters tranfmitted to us, long and laboured periods, dreft with elegance ot language, and formed by the rules of art ; this would havefupplied flrong grounds for fufpicion, and proofs which would not have been eafily refuted 3 that thefe fpeeches and writings were 7iot their ow?i but compofed by others after their time, and under the fhelter of their name and authority impofed upon the world ; to give credit to the caufe, and recommend it to men of tafte and learning. But for fuch an objedlion, they have left not a fliadow of reafon. The eleven Apoflles were plain Fijljennen and Pub- licans ; and the high Priejls afid Cou?2cil when they flood before them took notice ; that they were unlearned and ignorant men. 1 he words lignify private men -j- '-^»«T«t, without a learned education. And in all the fpeeches which are at- tributed to them, and in tiie anfv/ers they made when interrogated by their fuperiors, their ap- pears nothing hut v;hat perfons oFcommon fenfe in any clafs of life might have faid j provided they were well acquainted with the fads they re- lated, and the fubjecfl'son which they difcourfed^ and aBedh^i^m from "^fenje oj duty. t A£l5 IV. 13.
It
22 2 Certainty of the Miracles of Chrijl. Serm. 7.
It was however truly nioonderful, that per- fons of their rank of \iit^ and who had no- thing of art or literature to recommend them, Ihould all of a fudden fet up as witnejfes to ye/us 5 whom the government and people had juft crucified Should thus combine to oppofe the men of power and authority in the na- tion, fliould without acquaintance, letters or extraordinary natural endowments, form fuch a fcheme in reference to Jefus, the ufefulnefs and miracles of his life, the reafons of God's permitting his death, the certainty of his re- furrediion and afcenfion into Heaven, and the great purpofes of his exaltation to the hea- ' venly glory : And fo unite- thefe various parts of his character, as to form one confiflent fcheme, and every fingle article be a neceffary link : And Ihould render the whole fubfervient to the ivorihiefi ends, the fpreading true religion through the world, and effecting the reforma- tion and falvation of mankind. That they Ihould open this fcheme in confequence of an event, that feems to have been imcxpe^led by them, the dejcent of the holy fpirit upon them at xki^feafl of Pe?jtecoft j and that in an inftant without premeditation or poiilbility of having made any provihon for it, fliould adopt it into their fcheme, conned it as a principal part, and urge it as one great evidence and folid demonftration of the reality of Chrift's afcenfion. And that upon all occafions, their iefiimGny in relation to thefe things (liould be iinifGrm, and their anfwers^ when they were examined^ fliould be confijte7it and pertinent,
with-
Serm. 7-' Certaiitty of the Miracles of Chr'tfi* 223 without any time for refied:ionj or the kafl hefitation or difficulty.
All this is indeed eafily accounted for u^on fuppoii:.ion of the intcgiiiy of their tejhtnonyy the certainty of the things which ihey relate, and their being under the conduft of Jcfus Chrift, and havi??g all that cihine ajjijiariccy which he promifed them : Suitable to the teftimony they were to give, and neceffary to to their giving it, with dignity and fuccefs. Upon the contrary Jchejney that they v»'ere either ^weak enthufiajis, or dcfigning impojiors ; all that they faid and did appears to be intirely cut of charaBer. As therefore in their dif- courfes and writings there is too much flain goodfenfe to admit the fuppofition of a weak cnthujwfn j and nothing at all of that art and fraud which are fure to betray the hand of impofMre,
It ihould be added, that \S\t\xfirm7zefs^ refo- lution and confiancs., with Vv'hich they gave their teftimony, yield another good proof of their veracity^ that they kneiv the truth of what they alTerted, and \Ytvcfure that God \NO'cAdifippcrt and profper them. Courage and firmnefg of mind may naturally be expcfted, where there is a good confcience and a worthy caufe -, efpe- cially where perfcns are influenced by religious principles, and perfuaded that they a<5t by the authority and under the countenance of God. This will enable them to endure contradidion, to defpife danger?^, and be fearleis amidil all the teriors of perfecution and death. But what can hypocrites and ifjjpcficrs have to fufport
them
224 Certainty of the Miracles of Chriji. Scrm, 7.
them under thefe hazards and fears ? Their views are wholly iiiercenary, and aim at nothing but fecular advantages ; at power, wealth or pleafures, which can be enjoy'd only in this life. And here the isjitnejjes of Chriji are abfolately clear of all lufpicion. They ftood to their teilimony, and without fearing the faces of the great, publickly avow'd their dodfrine ; and without regard- ing the confequences to themfelves, went on to teach and to preach in the Jiame of jfefus y contrary to the prohibitions, menaces and ill treatment of their moil powerful ad- verlaries.
It is a very great recommendation of the courage 2ind Jirmnels of Socrates y that when be was before his judges, and was offered his life, if he would no longer inftruft the youth of Athens^ in the manner for which he was profe- cuted by his enemies : He boldly replied, *' That as he was placed in that ftation, and '' called by God to teach them wifdom and " morality j he would never defert his pofl: : " For it Vk'^as better to pleaje God, tha?2 ?:ief2." What encomiums have been beftowed on this truly great man, for his refolution and inte- grity ? And why is not the fame jujJice done to the Apo/Ues of Chrijl f What heroic mag- nanimity did they difcover, when prohibited by the high prieifsand Jewifli couQcll lo [peak and teach in the name of fefus, they replied, IVhether it he right in the fght f God, to hearken unto you, rather than unto Gcd, judge ye. Fo?' we cannot but f peak the things which vje have feen and
beards
Serm. 7. Certainty of the Miracles ofChrift. 225
heard %. And when afterward convened beforo the Sanhedrim, and charged with acSting in contradidlion to their former commands j the Apoflles refolutely anfwered them ; We ciigkt to obey God rather than men. And when after this they treated them with indignities, and renew'd their injunctions ?ict to /peak a?jy more in the name of Chrift 3 and loaded them with flripes for their difobedience to former orders ; the Apoftles departed from the coimcil, rejoicing that they were counted worthy to jvffer Jhame for his name §. Thefe vftx^Jtire proofs oi integrity, that they taught what they knew to be true, and firmly believ'd they were call'd upon by God publickly to declare it ; and efteemed themfelves highly honoured by him, in being appointed to this facred fervice. And full as great proofs of refolution and integrity did Paul afterwards give, when call'd to be«an Apoftle and witnfifs of Chrift.
Should any advance a contrary fuppofitlon, that the Apoftles bore witnefs to a falfehood, and to what they knew to be falfe % all ihiifrm- nefs is unnatural ; and the courage and con- flancy they exerted is without one inftance in hiflory, equal or parrallel with it. The pre- tence of enthufajm in this cafe is abfolutely unreafonable. This we acknowledge will pro- duce obdinacy, and may arm perfons with courage to endure perfecution ; but then the fgns of enthufwfm will manifeft themfelves, in the iibfurdittcs which are vented, in thofe m-
X Ads iv. 19. < xl. 2.
Vol. I. Q^ coherencies
2 26 Certainty of the Miracles of Chriji. Serm. 7.
€oherenctes of fpeech and adlion, and in the follies and contradlBions which betray a difor- ordered imagination. But nothing of this ap- pears in the Apoftles ; their conduB was grave and manly^ their do6lrine and ijiftrii^tions con- fftent^ and their behaviour fuitable to their circumilances. Their tejtimojiy alfo was unh- form, and did not contain any of thofe extra- vagant and impious conceits, which are vented by diftemper'd enthuliafts ; no, it center'd in one grand point ; which if falfe their whole fcheme fell to the ground : But which if true £rm]y fupported all they built upon it, and gave full credit to the dodtrines which they preach'd. This was a publick y^^, the i^d"- jurreBion of Chrift from the dead. This fa(5l they did not endeavour to prove by philofo- phical reafonings, but by the evidence of their own fe?tfes and experience j who had feen and convers'd with Jefus after his Refurredtion ; and by the teftimony of t\\o(tfcriptureSf which the Jews believed to be of divine authority, and which had foretold this great event ; and by thofe gifts of languages and miracles to which the whole city of Jerufalefn^ and af- terwards the numerous churches of Chriftians difpers'd through the world, were witnefTes -j- ; and v/hich they declared were according to his promife given them by Chrift, after his afcenfion into Heaven. Here enthufafm had no place, all depended upon the testimony of their own fenfes and experience, and upon
•f Rom. XV. 18. I Cor. xii. and xiv.
the
Serm. 7. Certainty of the Miracles of Chrifl. 227
the truth of the appeal which they made to the fenfes and experience of numbers, ene- mies and friends.
It muft further be allow'd, that the Apoflles, in giving their teftimony to the doCl:rine, mi- racles and rcfurredion of Chrifl, could have no interested views, no worldly advantages and honours, to animate their zeal, and infpire them with conflancy. When their mailer was alive and converfant upon earth, and they believ'd him to be the expeded MeJJiah, they hoped for great preferments from him^ ; and as he had chofen them to be his companions, they counted upon diflinguifhing advancement in his kingdom. And though when they faw him crucified, they gave up their hopes from him as a temporal Mcjjiah j yet fo fond were they of their former prejudices, that jufl be- fore he afcended, they aflc'd him, Lord^ wik thou at this time rejtore the kingdom to Ifrael ? But how greatly were their fentiments alter'd foon after ? They preach no temporal mo- narchy but the refurreftion and afcenfion of their mafler, and that he is conflituted Lord in Heaven j and thus they gave up all hopes of temporal riches and preferments. They found immediately, that their teflimony would meet with the mofl fierce and power- ful oppofition, and expofe them to the feverefl perfecutions ; yet they chearfully maintained it, and even rejoiced that they were counted wor- thy to fujf'er jhame for his fake. When by hu-
* Luke xxii. 24.
0^2 mouring
2"2'8 Certainty of the ]\^riractes of Chrijl. Serm. 7,
mouring the prejudices of their nation, and afferting a temporal Saviour and falvation, they would have flood fair for power and riches, as fever al impollors did about that time.
To conclude, they were regarded by the body of the people at 'Jerufalem, and by great numbers throughout Judea as perfons of inte- grity. The many Myriads * whom they con- verted upon the fpot to the chriflian faith are a full proof of this ; and even many of the priefts, and of the other perfecutors of Chrift, whom they brought to repentance, and faith in a crucified, rifen, and afccnded Saviour -f-. Let vnefiim up the iitternal evidence m the words of a very learned^ judicious and impartial wri- ter %. *' The hiftory of the New Teftament hath, in an eminent degree, all the internal marks and character of credibility. The writers appear honeil: and impartial. They feem to have fet down very fairly the exceptions and refle(5lions of enemies, and to have recorded without referve, the wealcnefTes, miftakes, or even greater fauhs, which they themfelves, or any of their own number, engaged in the fame delign with them, were guilty of. There is between the four Rvangelljts^ an harmonyMv" therto unparellelled between fo many perfons, who have all writ of the fame times or events. The lelTcr differences, or feeming contradic- tions, which are to be found in them, only demonftrate, they did not write with concert.
* Ads XX. 21. t Note, Dr. Chandler's M.S. ending here, the Editor was obliged to fupply what follows, to the Words, Hovj much detb it buemt us^ &c. p. 230. for compleating the Argument. X Dr. Lardner.
Serm. 7. Certainty of the Miracles of Chrijl. 229
The other parts of the New Tejament concur with them in the fame fads and principles. Thefe are things obvious to all, who read the books of the New Tejiament with atten- tion. And the more they are read, the more confpicuous will the tokens of credi- bility appear •\'."
The writers of the gofpel-hiftory appear alfo to have been eye and ear witneffes of the prin- cipal fa(3:s and converfations recorded by them ; or to have received- their accounts immediately from thofe who were. They were therefore capable of knowing certainly the truth, in re- gard to the fads and converfations of which they wrote. And that they would honeftly re- late the truth, we are aflured beyond ra- tional doubt, by their giving up every fecu- lar interefl, and even their lives, for the fake of their teftimony. Efpecially when to this we add, that the faSis related by them were of fuch a kind and fo circumftanced, as could not have been impofed on the belief of man- kind, had they not been real ; nor have pro- duced fuch changes in the ftate of the moral world, a§ from the hiftories of thofe times, we are alTured they did.
The external evidence arifes out of the te- ftimonies of cotemporary writers^ or of writers who lived next to thofe times, affirming that the books of the New Teftament were really written by the perfons whofe names they bear ; and were received and acknowledged
t See Lardner's Credib. &c. vol. I. Introdua. See alfo Macknight's Harm. Prelim. Obferv. 7.
0^3 as
230 Certainty of the Miracles ofChriJl. Serm. 7.
as theirs, by numbers^ who were beft qualified to know whether thefe were their genime writings^ and nearly interejted in the truth of what they relate. And, y?;2^//y, the evidence becomes compleat, when the accounts given of perfons and things by the facred writers are found to agree with thofe tranfmltted to us by other writers of character, who lived in or near thefe times j and that the main fads, if not related by them, are not contradicted or confuted by any, but have many of them by their notoriety extorted even the attejtation of enemies.
AU this evidence both internal and external we have for the truth of the gtjJpeUhifiory^ and in particular for the certainty of the miracles^ which atteft the divine million of our Lord, and of his Apofiles. To engage in a diftincft and full reprefentatlon of this evidence, would lead me into a long detail of citations from ancient authors, and into many critical difqui^ fitions ; which would be thought not fo proper for this place. I Ihall therefore content my- felf for the prefent, with referring thofe, who are defirous of full fatisfadtion in this moft important affair, to the excellent work of the Author I juft quoted. Dr. Lardner ; iht credi- bility of the gofpel-hiftory : And conclude this fubjeft with putting you in mind,
How much it doth become every one of us,
Jerioufiy to conjlder the nature and importance
of the Apoftle's teftimony, and the truth and
evidence which fupport it, to receive it with
2k firm faith, and improve it to the facred pur-
pofes
Serm.7. Certainty of the Miracles of Chrifi. 2ji pofes which it is fitted to promote. In the great events relating to Jefus Chrift, we are Si nearly interefted. And an habitual indif- ference to thefe, or contempt of thern, can never be confiftent with prudence and inte- grity If Jefus was the holy 07ie of God, as his hiftory reprefents him ; how nearly are we concerned to put on his fpirit, to tread tn his fteps, and to make his life the pattern of our ovvn. If the putting him to death was an aa: of fo great injuftice and impiety, what reafon have we to adore the wfdom and mercy of God, who over-ruled this enormous crime, and made it a means of reftoring the world, by accepting his fon's voluntary facrt- fee of his life, as the propitiation for the fns of
the world. . r , ■ r a- - 4
And if, as the reward of his fuftermgs and obedience unto death, God has exalted hirn to be King, Saviour and Judge of the world, and given him power to give eternal life ; with what intire fuhmiffion Oiould we yield to his authority, with what willingnef put ourfelves under his protedion and government, with what chearfulnefs make our approaches to God, confiding in his all-powerful mediation, that we may obtain mercy, and grace to help us in time of need ^ And how warm (hould be our con- cern, and how cOnftant our ambition, whether living or dying to be accepted of the Lord.
There is fo much benevolence and good- nefs in the chriftian fcheme, as would natu- rally prejudice us in its favour, and make us wifh it true. It is fo well calculated to ad- 0^4 . vance
2^2 Certainty of the Miracles of Chrijl, Serm. 7.
Vance the moral perfection of human nature, that whoever ferioufly embraces it, can never be deftitute of the genuine difpoiition forhap- pinefs, or want any thing necelTary to recom- mend him to the divine acceptance and appro- bation. And if we exercife that repentance towards God to which he calls us, and live by thzt faith in Chrift, which is the governing principle of chriftianity ; it is impoffible we can finally mifs what every thoughtful perfon moft ardently wifhes, the everlafling falvation of our fouls.
SERMON
[ *33 ]
SERMON VIII.
The Certainty of the Refurredion of Chnft.
Acts li. 32.
This Jesus hath God raifed up^ ^whereof we are all TF'itneJfes,
THE great importance and value o^ truth is its ufefidnefs to promote the pratlical purpofes of true religion and virtue ; and it is an argument of the divine original and excel- lent nature of the gofpel dod;rine, that it is in the whole of it a doBrine according to godli- nefSi and calculated to promote our improve- ment in holinefs of life, and our difpolition for our final happinefs, in the acceptance and favour of God. The refurrtBion of our blefTed Saviour from the dead, is one of the peculiar and ejfential articles of the chriftian religion, and declared to be of fuch importance ; as that unlefs it be true, our faith is abfolutely in vain *, and that if we confefs with our mouths^ (ind believe in our hearts that God raijed himjrom
• I Cor. XV. 14.
the
« 34 Certainty of the RefuneSlion of Chrijl. Serm. 7 .
the dead, wejhallbefaved -f*. And St. Paul af- fures us, that he counted all things but lofe.forthe excellejicy of the knowledge of Chrift Jejus J, and efpecially that he might know him and the power of his refurrediion. And yet it would be a dif- ficuhy to affign any reafon, why the know- ledge of this fad; fliould be efteerhed of fuch importance, as to be preferred to all other things, and have falvation conneded with it ; confidering it, as a mere fa6t, intended only to raife our wonder, and void of all influence to fecure any moral ends and purpofes. Nor is it eafy to conceive how God, who is a being of infinite redtitude and wirdom, (hould make the belief of any merely fpeculative truth or fadt, necefTary to his acceptance ; or promife to give falvation and eternal life to the reception of it ; if it had no tendency to promote piety and virtue : becaufe it would be connecfting his favour and acceptance with, and making our happinefs depend on fomething of little worth and value in itfelf, and that had no influence to increafe in us a difpofition for hap- pinefs, and to render it in him an adt of wif- dom to beftew it.
But as this dodlrine of Chrifl:*s refurre(ftion is frequently inculcated in the gofpel revela- tion, and declared to be an efl'ential article of oar faith ; fo we fhall find, that it is not a c\ino\xsfpecidative principle, but of a praBical nature, and not only intended to furprize and aftonifli us, as an inftance of the great and
t Rom. X. 9. X Phil. Hi. 10.
wonT
Serm . S . Certainty of the Refurre5lton of Chrlfi. 235
wonderful power of God, but applicable and conducive to the moft excellent purpofes, and capable of being improved to the exciting the worthieft affedlions in our hearts, and to our eftabli(hment, comfort and peace in our chri- ftian profeffion and pradice. And as I have frequently at this feafon offer'd to you the proofs that confirm this great and important fa<ft, what I now principally intend is, to re- prefent to you the improvements it becomes us to make of this interefting fubjecft of the re- furre6lion of Chrift Jefus, as they are offered to our confideration by the infpired writers : Only firfl obferving that our text confifts of two parts, viz.
I. The fadi itfclf :—'' Tkis Jefus hath God raifed up,' and
II. The confirmation of it :— '* IVhereof we are all witnefies^
I. Thefati itfelf:—'' Hois Jefus hath God raifed up." It (hould be obferved, that thefe words were fpoken before the midtitude oi the Jews^ colledled together, as the hiflorian ob* ferves, out of every nation under Heaven^ viz. where the Jews refided, and were part of the fijft Sermon, ever preached in defence, and for the propagation, of Chriflianity. It was preached in Jenfalem itfelf, and at the feaft of Pentecoft^ when the Jews from all countries met at Jerufalem, and within two months after the crucifixion of Chrift in that city, when the fa6l W2isfrejh in every one's memory, and the Jewiih rulers, priefts and people could have given a full account of that tranfadtion,
and
^^6 Certainty of the Refnrre5Iion of Chriji. Serm. 8.
and juftified their fentence and execution, if their proceedings in it had been fair and egui- table. And yet notwithftanding all thefe cir- cumftances, fo unfavourable to carry on an impofture, which might have been immedi- ately confronted and difcovered by the moil publick, folemn and authentic teflimony and evidence ; the Apoftles without fear, or fufpi- cion that what they declared could be in the leaft contradided, publickly and before the whole body of the people, afirm : that yefiis of Nazareth was a man approved of God among thenty by miracles andfigns and wonders, which God did by him in the midft of them, and that they themfelves knew it to be fo. That ne- verthelefs accordiijg to God's determinate counfel and foreknowledge they took him^ and by wicked hands crucified and few him : Thus arraigning thejuftice of the nation, declaring the inno- cence, the excellen't and miraculous works of the perfon they crucified, and reproaching them for the impiety and wickednefs of this murther.
Would any 7mtio7i or government \}c\\x% {\\^^x i-tfelf to be iifulted^ and a publick execution condemned by a few private perfons, as an inftance of injuftice and cruelty j if they could have vindicated the hCt. and made the equity of it appear to publick conviction and fitisfac- tion 'y and if the characfter of fefus had not been beyond all poflible exception, and the miracles he wrought notorious to the whole na-^ tion ? Would the Apoftles, if they had the leaft remains of prudence or modefty, have
made
Serm . 8 . Ceriainty of the Refurre5iio7i of Chrijl, 237 made this folemn appeal to the people in Jerufalem itfelf, that they knew him to be a man of God, and approved of him by thofe extraordinary miracles which he wrought in his name ? Had they in this afferted a falf- hood, all to whom they appealed, mufl have been filled with indignation, and have united to convid them of fo known and impudent a lie : But fare of their caufe, the Apoftles infifl on the innocency of Jefas, and the wickcdnefs and guilt of their nation ; and in vindication of his charadler go on farther to af- fert, that though they crucified him^ yet God raifed hiin up, kavijig locfed the pains of death ; becaufe it was not pojjible that he Jlooidd be holdejz of it ; their own prophecies having declared that God 'Would not leave his foul in Hell, or his life in HadeSy not Hell, norfuffer his holy one to fee ccr^ rupticny Circumftances thefe, that made it the more neceffary for them to give fome pub- lick, authentick account of his trial, of the crimes laid to his charge — of the proofs that fixed them on him, — and of the reafons that vindicated his condemnation and execution, if they could have done it, — becaufe the de- claring his innocency and refurreClicn was a publick declaration, that he was the promifed Meffiah ; as the Apoille immediately after my text adds : — " ^his Jefus hath Godraifed, there- fore being by the right hand of God exalted, and having received of the Father the promife of the holy fpirit, he hath f}:ed forth this, which ye now fee and hear, Therefore let all the houfe of Ifrael know affuredly, that God hath made that fame
Jefus,
f^S Certainty of the Refurre5lion of Chriji 4 Serm. 8.
yefuSy whom ye have crucified^ both Lord and Chriji y The belief of thefe things could not poflibly have prevailed, had there been any publick authentick proof, that he was a real malefacftor, who juftly fuffered for his crimes ; or could the miracles, which he was faid to have wrought, have been proved to be the little tricks and frauds of an impoflor, or had the do(ftrines he taught been fhewn to be contrary to religion, lucrative or falfe.
And as they had the proofs of thefe things in their power, if there was any proof or truth in them, their w/ vindicating themfelves is a noble vindication of our Saviour's charac- ter and miracles : And their taking no publick meafures to prevent the belief of his refurrec- tion, nor giving any reafons, why they counted it an impoilure, evidently demonflrates, that they had no good one, and that they were afraidy if they mifreprefented the cafe of being publickly convidted of falfhood and in- juftice. The teftimonies of the Apojlles at fuch afeafon and in fuch circumfiances to the wick- ednefs of his crucifixion, and to his being raifed from the dead by the power of God, remove every poffible ground of fufpicion of their want of integrity, or their intention to impofe on the credulity of mankind by a falfe account, becaufe had they been confci- ous that they were propagating an impofture, they took the method, that impoftors never do, of being deteded immediately in the fraud, becoming the objeds of the pub- lick contempt, indignation and abhorrence,
and
Serm, 8 . Certainty of the Refurre5lion of Chrifl. 239
and of preventing the cheat from pofTibly fucceeding. This will further appear, if we conlider,
II. The evidence, to which they appealed for the truth of this fad, of the rejurredion of Chriji, whereof we are all witneffes.
It muft be remarked, that the Apoftles ap- pealed to the facred writings, as containing exprefs prophecies, that Chriji Jlmddfuffer and die, and rife again from the dead, fo that thefe great events were to take place in the Mejjiah^ and were principal chara(fteriflicks, by which he was to be diftinguiihed from all other per- fons whatfoever. Thus before my text, the 16th Pfalm is cited, as prediding both thefe circumftances. '* My jiejh fhall reft in hope 'y becaufe thou wilt not leave myfonl in bell, rather Hades, nor fuffer thy holy one to fee corruption J* That Chrift died, the whole nation fully knew ; for they clamoured him to his crucifixion ; and that he arofe again the Apojiles publickly affirm they were all witnefes, to whom he Jhewed bimfelf alive after his pafjion by many inf alii able proofs ; being fe en of them forty days, andfpeak-^ ing of the things pertaining to the kingdom of God *. So that in wimeffing to his refurrcc- tion, they teflified only to a fadi, of which they were eye and ear witneffes , and of which they had fuch repeated proofs and full con- viction, as that they could not poffibly be de- ceived. But had the Apoftles been difpofed to fupport and propagate a fraud, and main-
• Afts. i. 3.-
tain
240 Certainty of the Refurr£ofio)i of Chrrjl. Serm. 8f. tain the refurrcdion of their mafter, though they knew the pretence of it was falfe 5 the nation and government of the Jews might have brought the matter to a fhort iffue, and have ccnfronted the teflimony of the Apoftles^ by an evidence which would have been un- exceptionable in its nature, and fuch as would have carried its weight, with all impartial and confiderate men. For as they knew that he had declared, when alive, that after three days heivould rife again j fo to prevent all pof- fible deception, the Chief Priefts and Phari- fees acquaint Pilate with this prediction, and, , to fecure themfelves and their nation from all impolition, demand that to prevent his difci- pies from coming by night andjiealing him away^ and faying to the people he was rifen, the fepulchre might be made furey until the third day : And this was a caution that well became them, conlidering the (hare they had in his death. Accordingly Pilate gave them a guard, and bid them make the fepulchre asfure as they could^ which they did by feallng the fone andfetting a watch. Now this was in its nature the ftrongefk fecufity againll any deception. And had all the Apoftles combined either fraudulently or violently to take away the body, Tt would- have been impofiible they could either way have prevailed againfl a guard of armed fol- disrs ; and yet the body of Chrift was gone on the third day, in fpite of this precaution. The Apoflles declare, he was rifen^ and that there was an earthquake y that an Angel of God relied back the fonc from the door of the fpulchre,
and
Serm. 8. Certabity of the Rcfufre^ion cf Chrijl, 241
and that for fear of him the keepers f :00 k a7id be- came as dead men, and at length came into the city, and fiewed imto the Chief Priefis the whole ot this awful tranfadion. If thefe things were mtfo^ how comes it to pafs that we have no aiithentick account to prove the falfliood of this pretended miracle of an earthquake, the aftonilhment of the foldiers, and the extraor- dinary relation they made to the Chief Priefts. This the JewKh government could have done in the moll authentick manner, if all this was fi6lion i as they had iht power in their hands, and wanted neither zeal nor malice todifcredit the character of Jefus, and prevent the belief of his refurre6tion. And they O'ti;^'^ it to the iiation and to themfehcs to have done it, if they could have done it with any appearance of truth, as dqvv their own fears were acftually come to pafs. Had they given any confflent account how the feal was broken, who rolled away the ftone, what the foldiers did to pre- vent it, and how all this came to pafs in Ipite of the guard that was placed to watch the fepulchre -, this would have been rational and fatisfadory, and the mod efFedual confutation of the pretence of his being rifen : Whereas the method they took to bribe the foldiers that guarded him, and caufe them to fpread a report that was an abfolute coniradlSiion to it- felf that his difciples cajne by night andftole him away, whilft they were ajleep, was a poor con- temptible expedient, that demonflrated them at a lofs how to adt ; and that they were re- folved to impqfe upon themfefves, and if they R could
242 Certainty of the Refiirreufion of Chrijl. Serm. S.
could, upon the whole world, rather than yield to the evidence of the facft they were afliamed and afraid to confefs : And therefore as the Apoftles gave imtnejs to the truth of his refurredtion 'i^hhout any oppofition and contra- didion, or contrary account, that carried any fhew of probability and truth with it, from thofe who were in every intereft concerned to prove it an impoilure, if they could ; their united evidence to the fact is the ftroneefl proof that can be defired of the authenticity and certainty of it : Efpecially conlidering
What the Apoflle adds before the Jewifli Sanhedrim and High Priefl *, that not only they themfelves were untneJTes that God had raifed lip Jefus, whom the yews fiew and hanged on a treey but that the Holy Ghoft was a farther witnefs, whom God ha^h given to them that obey him : Referring to the extraordinary and mi- raculous gifts of it, poured out on the Apo- flies at the feaft of Pentecofl, fifty days after the refurredlion. Gifts fo extraordinary in their nature, as that there could be no illufion in the pretence to them, nor could thefe be beftowed by any other power but that o{ God ; the inftantaneous knowledge of, and ability to fpeak in, fo many different languages, without the leail previous acquaintance with them, being impoflible upon any other fup- Dofition but that of an immediate divine in- fpiration ; an infpiration that demonftrates iho, men that had it to be the mellengers of
* AO.S V. 30. 32,
God,
S e r m . 8 . Certainty of the Refurre^lion of Chriji . 243
God and that the teftimony they gave to the refurredion of Jefus had the feal and confirma- tion of his unerring and infaUible Ipirit. Since there cannot be a greater abiurdity than to ilippofe, that GoJ ficiiU give to a fet of de- ceivers, endeavouring to impofe upon the world by faUe aiiertions of the refurredion of one who was jullily condemned and executed as a malefactor, the inftantaneous knowledge of fo many languages, to qualify them to fpread the impofture at once through- out almoif all the known nations of the world, and thus necefiitate mankind to be- lieve a real fable and impoflure — but thus much as to the fad.
I now proceed to coniider of what impor^ tance this dodrine is to religion and morals^ and the practical injcrences to be drawn from it. And
I . The refurredion of Chrift demonftrates the truth of the prophecies of the Old Tell:a-« ment, and x\\^ fidelity and goodnefs of God in the verification of them. Our Saviour both before and after his refurredion appealed to thefe predidions, and declared in the moft pofitive and exprefs manner, that in confor- mity to them, Chrift ought to have fuffered^ and to enter into his glory : And there are the ftrongeft prophecies to this purpofe. The 16th Pfalm will admit of no jufl interpreta- tion, but the death and recovery from death of GodiS holy one. The iioth Pfalm, plainly declares the kingdom an,d pr if [hood of one who was Ddvid's Lord, and ;vho, previous to R 2 his
444 Certainty of the RefurreSiibn of Chriji. Senh. ^.
his advancement, was to drink of the bi'obk of afflidtion, and then to lift up his head with tti* umph and glory. The 53d of Ifaiah exprefly defcribes ** his being 'wounded^ bi'iiifed and cbaftifedy his being violently condemned and led as a lamb to the Jlaughter ^ and buried in his gra'iie -, and yet 2.^ feeing the travail of his foul ^ juftifying many, arid as dividing the fpoil with the mighty ; becaufe he poured out his foul untd death, was numbered with tranfgreffors^ bare the fins of many <, and made inter cefion for fm!' Da- niel * alfo exprefly afTures us, that the Meffiah Jhould be cut off, but not for himfelf and that after this the people of the prince, that foould come, Jhoidd deftroy the city and the fanSfuary^ and that the end thereof foould be with a flood, and at the end of the war the determined de- flation,
Thefe and the like prophecies, though de- livered at very different periods of time, and to different perfons, who could have no con- nections and correfpondences with each other^ yet plainly declare the fame truth of the fuf- ferings and death* and future kingdom and glory of an illuftrious perfon, called the Mef^ fiah, which, if from God, could not but have their proper aceompUrhment. And as they were all fulfilled in our Jefus, and in 720 one other perfon, that ever appeared with this facred chara(fter, it points out to us the exaftnefs and certainty of God's foreknow- ledge, that he clearly fees throughout the re-
• Dan. ix. 25. 26.
moteft
Serm. 8. CertamtyoftheRefurre^ionofChriJi. 245
moteft periods of time, that he is acquainted with the acflions of men, that he makes their defign fubfervient to his own, over-rules their very vices to accomplifh his own fchemcs of wifdom and mercy, and that though the performance of the antient promifes and pro- phecies, delivered to holy men under divine infpiration, may be delayed for generations and ages, yet that his counfeh fiali ftand, and that he will do all his pkajiire, and that at the proper feafon, determined in the refolutions of his own mind, nothing {hall fail of what he hath predided, but be brought to pafs in the minutefl circumftances relating to them. Well may we fay upon this review of the ac- complishments of the prophecies, refpecfting the Mt'JJiah : *' He is wonderful in cou?jfel and excellent in working ; and affure ourfelves, that whatever prophecies, as to the ftate of his church, the profperity of his people, and the final deflrudilon of his and their enemies, yet remain unfulfilled, (hall not fall to the ground without being finally and compleatly 'verified. Again,
2. This refurreBion of our blefied Lord and his confequent advancement to glor\\ are the , nobleft and fulleft vindication of the integrity of his charaSfer, and of the truth of his pre- tenfions, that he was the Son of God, the promifed Mefjiah, the Saviour of the world, and of the truth and efficacy of his whole me- diation. The fhame, pain, and ignominy of his death, or his dying in (o reproachful and curfed a nuanjier, as it was in fad to the Jews
R 3 a
2 4^ Certainty of the Refurreolion of Chrijl. Serm. 8 .
a ftiimhling blocks and to the Greeks foclijJmefsy would have carried it in a very jiifl and plau- fible exception, againft his being the only be- loved Son of God and the expe(fi:ed Saviour of the Jews ; had not the providence of God removed this fcandal, and by fome very ex- traordinary interpoiicion in his favour pro- claimed his innocence, and the wickednefs of his enemies, to the convicflion of the whole world. And what could be a more effectual juflification of him, than anuuU'mg the jentence pronounced againft him, and fniraculoufty re- ftoring him to lij'c^ after his crucifixion and death. By this means hh own prophecies con- cerning his refurrec^ion v^t\-Q fulfilled y which were frequent and expref?, and proved that he was neither a weak cnthpjiajt, nor bold and prefumptuous impoftor, in his repeated pre- di(5lions of his own revival to life. By this his pretenfions to be the So7i of God were abundantly eftabliihed ; for as he took on him this facred and divine charailer, fo he was declared to be the Son of God with power by his refurreB ion from the dead -f-, God eftabiifhing his claim by the power he exerted in re- ftoring him to life. By this all the accufa- tions of his enemies were moft efFeclually confuted, God hereby proclaiming him holy, harmlefs, and undefiled. By this all the ancient prophecies, in their literal and full accom- plifhment, centered and were verified in him ; and thofe feeming contradidions of his death,
f Rom. i. 4.
per-
Serm. 8. Certainty of the Refurre^ion of Chrijl. 247
perpetual life, vitftor}', kingdom and glory were entirely reconciled, and appeared in him in the moft perfedl harmony and confiftency. By this, though crucified and flain, he be- came capable of becoming Lord and Chrijl^ of being a Prince and a Saviour , of blejjingmen by turning them from their inqiiities^ and of giving them repejitance and the forgivefiefs of fins ^ ofbe- i?ig exalted far above all pj'incipality and power, and might and dominiciiy and of bei?ig head over all things to the church, his body ^ and of becoming our all powerful i?itercel[or and our great High Prieft in the heavenly fanSluary.
In a word, the perfecftion, dignity and efficacy of the whole gofpel difpenfation is by this great event abundantly fecured, and the power, wifdcm and equity of the divine con- dud: and adminiftration fet before us in the moft convincing view j fo that we may well fay with the infpired Apoftles, that Chrlft as dead and raifed again, is the power and wifdom of God ; and affords us therefore the fureft reafons for tlie confirmation of our faith in him, and to fupport all our beft and livelicft hopes of everlafting redemption by him. Efpe- cially confidering further,
3. That this refurreSlion of Chrijl is an abundant demonftration, that his death was an acceptable facrifice to God his Father, and re- garded by him as z propitiation for the fms cj the whole world. It is in this view he fpeaks of his Qv/n death *. ** / lay down my life for the
• John X. 15.
R 4 f:eep :
r
248 Certainty of the Refurre^ion of Chrijl. Scrm. 8.
Jheep : And my flejhy fays he §, I will give for the life of the world : And under this charac- ter it is continually reprelented in the facrecj writings, as one great argument of God's love to the world ; becaufe he gave h m to be the fj^opitiationfor the fins of it. And this repre- fentation of it is rcafonable in itfelf, every way becoming the infinite perfecftion and re(ftltude of the divine nature, and extremely comfortable to the fnful children of men. By becoming man the Son of God came under all the lacred cbligatioiu of human nature, and like other men, owed the mofl intire and abfohite fub- jection to his-heavenly Father's authority and will. Obedience to him, and fubmiihon to the allotments of his providence, arid to the trials of their fidelity and duty, whether more eafy or difficult, are the primary laws of all men without exception. And the difpofals of providence are various, the poft of duty af- iigned to fome being much more hard and fevere, than that of others ; And in thefe no one hath a right to dire(5l Gbd, or to fliy to him, what dojl thotiy or why haft thou ordered it thus. It pleafed him to appoint to his own Son the mofl difficult proof of his fidelity, and the fliarpefl: trials of his duty j un- doubtedly as for other reafons, fo for this, be- caufe he was fitteji and abkft to bear them ; and that by extraordinary humiliations and fufferings, he might become an illuftrious ex- ample of patience, fortitude, and the mod
I John. vi. ;j.
perfetft
Serm. 8. Certainty of the lie furre^i on of Chrijl. 249
perfeft refig nation to the will of God, unto the whole reafonable creation, and be reiscarded with a dignity and glory, every way equal to his merits and fo might in all things have the pre-eminence.
To thispurpofe he became 'vohmfarily a man of forrozvSy aiid acquainted with grief y endured the contradiciion of fmners, maintained the in- tegrity and dignity of his charader to the end, refolutely bare up under all the heavy load of grief that was laid upon him j and rather than renounce his poll of duty, maintained it to the moft certain hazard of life> and at laft, when called to it, fealed his teftimony to the truth he had delivered with his blood. What was- it, that in ail this dreadful fcene wa.s the /pelade, that God his Father beheld with pleafure ? What, the pain and JI:amc of )iis own Son on the crofs, (imply and in it- felf conlidered ? Was he delighted with the cruel aoonies he endured, and the dreadful tortures in which he expired, for their cwn jakeSy ' and becaufe he takes pleafure in the miferies of mbn, or requires and hath any fa- tisfaction in"hu7?ian facrifices f The thought is impious and abfurd. No. He viewed the "cruelty, injuftice and perfidy of his enemies, who crucified his Son, with an indignation and abhorrence, that became his infinite com- paflion and goodnefs : And as the Jewifh na- tion by this ag2;ravated crime [died up the meafure of their iniquity, he gave them to a deflrudiion which no hiftory can p'^rallel j condemned them to be fugitives and exiles
tbrough'*
250 Certainty of the RefurreEllon cfChriJl. Serm. 8.
throughout all nations of the earth : A mark of the righteous difpleafure and vengeance of God, that remains on their poilerity even to this very day. What therefore rendered the death of Chrift an acceptable facrifxe to God, what fecured him the fullelt approbation of his heavenly Father, v^hen he gave himfelf to the death, was, that it proceeded from a principle o^ filial obedience to him, and bate- volence to mankind. That it was 'voluittaryy without repining and murmurii^.g, attended VJith.firfn?iefs^ patience, and imbrokcii refolutiouy with confidence in his Father's goodnefs and firm aiTurance of his acceptance — that it was in confirmation of the truth of God — for xhcfiup- port of religion in the world — to be an example to all his followers, and, in a word, becaufe attended with every circumflance of moral excellency and perfecftion, that could poffibly recommend it to the greateft and befb of
oemgs.
It was this rendered the facrifice of Chrift's death of fuch intrinfick value in itfelf, and fo highly precious and acceptable to God : And therefore God, according to the infinite good- nefs and perfe(fl: equity of his nature, confi- dered this facrifice of Chrifl in all ih^fi/perior merit that accompanied it, as the purchafe of the mod exemplary reward, and as defervi?ig his advanceme72t to the right hand of glory and honour : And being conftituted the great Mediator, Intercefibr, Advocate and Re- deemer of all, who (liould be prevailed on to beheve in, and to obey him : And as this
facri-
Se r m . 8 . Certainty of the Refur region of Chrifi. 251
facrifice of himfelf to death was a real purchafe of his reward, of being a Fr 'nice and a Saviour, it was for that reafon a t7'ue- and proper facrifice cf propil'idticn for men-, becaufe this very r^- ivard, which God conferred, J/jewed him pj'opi- tioiiSy and was an inftance of the higheft bene- volence to mankind. As he rccompenfed his voluntary death with \\\^ power to give repen- tance and the remiJfio7i of fms, to all humble and believing finners, he declared himfelf by that death reconciled to the w^orld, and that they fhould obtain redemption through his bloody even theforgivenefs of fins^ accordijig to the riches of his grace : So that God by raifmg Chrifi hath declared his death to be a real atonement, as on the account of it he hath inverted him vi^ith all the powers of redemption, and ren- dered it the great medium through which we obtain all the invaluable and eternal blef- iings contained in it. This places the death of Chrifi in the moft important point of view in the gofpel fcheme, and evidently fhews that it is at the foundation of all our hope ; as it was the price of our Saviour's advance- ment to the mediatorial throne, and in con- fequence, of all the privileges for time and eternity, that we have received from him in virtue of that exaltation. Other important in- ferences I fliall referve for another difcourfe.
SERMON
[ 252 ]
S E R M O N IX.
Importanj: Confequences of Chrift's Refurredion.
Acts ii. 32.
This Jesus hath God raifedup^ whereof we are all WitneJJes.
HAVING in the preceding difcourfe confidered the faB of Chrift's refur- re^lion, and the full ajjurance we have of its reality from the tefiimony of the Apoftles ; and in part fhewn the importance and ujes of it, as by accomphfhing the prophecies, relating to the Meffiah, demonftrating the fidelity and goodnefs of God ; as a full vindication of Jefus's character and pretenfions, and a proof that his death was an acceptable facrifice to God and propitiation for the fim of the world — I fhail now make fome other important in- ferences ', and,
4. The refurre6lion of Chrifi is further a
ftrong and full confirmation of another great
and important article of chriftianity, viz. the
appointment of our Lord Jcfus Chrift to be the
nniverjal judge of the world. When Peter firft
opened
Serm. 9. Confequeiices of Chrift's ReJiirre5lion. 253
opened the door of the gofpel to the Gentiles ^ by preaching it to Cornelius -f-, he tells him ; that God ratfed up Chriji the third day, and fiewed him openly unto witnejfes, which he had before chojhi, even to the Apoftles, who did eat and drink with him after he rofe from the dead ; and that he commanded them to preach unto the people^ and to tejiify that it was he who was or" dained of God to be the judge of the quick and dead : And in his difcourfe to the polite j^the- nians, he teftifies to them, that now God com- manded all men every where to repent i becaufe he hath appointed a day, in the which he will judge the world in rightecujhefs ; whereof he hath given afjurance unto all men^ in that he hath raifed him from the aead ||. Our blelled Saviour in the moft exprefs terms claimed this facred and important power and prerogative before his death ; declaring " that the Father judgeih no man, i. e. in his own perfon and charad:er ; but that he hath committed all judg?nent to the Son J appointing him to raife the dead, and to execute judgment on them, when raifed to life, and to aifign them feverally, if they have done goody toete?'nal Ife^ and if they have done evil^ to damnation.'' An afTertion, that would have argued the higheft impiety and prefumption, if it had been faljely made j and that im- plies in it the moft exalted dignity and honour, that we can well conceive to be conferred upon any one. But the fufferings ?Lnd death of Chrift feem'd to de/Iroy this pretenfion and daim j and it would have been abfolutely
t Afts X. 40. 41. 42. jl Afts XXX. 31.
2<.
54 Confequences of ChriJTs Refurrc5lion. Serm. 9.
incredible and impofTible to have been made good, had he continued under the power of death ; fince one dead himlelf could never raile others, nor be capable of fitting in judgement over them ; but his refurreulion from the dead im- mediately filenced every objecftion to xhQpoJJi- billty of the thing, and was fuch a peculiar teftimony of his intereft in, and dearnefs to God, as Ihevved, that he deferved the utmofl: credit,and that his claim of this divine honour, was worthy of all acceptation : Since it is ne- ver to be fuppofed, that God would ever ap- pear to countenance and juftify fuch a pre- tenfion, if it -had no foundatiouy but in the weaknefs, vanity, pride and prefumption of him that made it. And that when by his death, God had in the courfe of his provi- dence deftroyed the very foundation of fuch a claim, and put it out of the power of mankind to be feduced and deceived by it ; he fhould himfelf contribute to propagate the belief of it, and even neceflitate mankind to admit it as an important truth, by miraculoufly raifing him from tbe dead ; fo that by this fa6t the dodrine of a future judgment is abundantly confirmed, and the perfon alfo clearly pointed out, by whom this folemn tranfacftion is to be carried on and com- pleated.
5. T^he refurreoi'ion of Chri/l fhews the pof-
fibility of a general refurreSllon^ is an ajjurance
to the people of Gcd of the certainty of their
rifing from the dead, is the glorious pattern, as
well as ihzfure pledge ofvvhat kind their refurrec-
iion
Serm. 9. Confiq^uences of Chrifl'^s Refurre£fion. 255
tion fliall be. Thus the Apoflle reafons in his Epiltle to the Corinthians -f-, in which he tells them, that Chrijl is rifen from the dead, and become the firjl fruits of them that Jleep : And that as thejirji man was of the earth, earthy ; Jo thefecond man was the Lord from HeaveUy not ,of an earthly, but a heavenly original 5 and that as the earthy man was, fiich alfo are thofe that are earthy, of the Tame frail earthly ma- terials with him from whom they are de- rived : So al lb as is the heavenly man, fiich are thofe alfo that are heavenly, the ftate of their bodies (hall be of a heavenly form and con- llitution, like his. That as we have born the image of the earthy, been fubjeB to the i ? fir jni ties of this frail, earthly body ; fo we fiall alfo bear the image cf the heavenly, be transformed and fafhioned in our body like unto lis glorious body, according to the working, whereby he is able to fiibdne all things to himjelf "*. When St, Paul preached the dodrine of the refurrecflion at Athens, fome of the philofophers mocked and fcoffed at it, as an abfurd and impracfli- ble thing §. Agrippa alfo, the Jewif:) King, feems to have been of the fame mind, and that this occafioned that fudden addrefs of St. Paul to him ||, ** Why fmdd it be thought a thing incredible with you, that God fiould raife the dead? With a power lefs than divine the thing is confeffedly impofiible : But will not infinite and almighty power, the power of God, the original former of the body out of
t I Cor. XV'. 20. &c. * Phi!, iii. zi. § Afts xvii. 32. jj Aasx.-cvi. 8.
the
25^ Ccnfequences of ChrijVs RefurreSfim. Scrm. 9.
the duft, extend thus far ? Will true philoib- phy thus limit the power of the univerfal creator ? Is the recolleding the materials of a diliblved body too hard for him,- who hath measured the waters m the hollow of his hand^ and meted out the heavens with afpatty and eom-^ prehended the diijl of the earth in a 'meafure^ and weighed the mountains in JcaleSy and the hills in a balance ? Sound reafon and philofophy will never affirm this. And if the thing were dubious in itfelf, yet o?ie certain and evident in- ftance of it is a fufficient anfwer to all objec- tions that can be alledged againfl it : Since facfts are irreiiftible evidences of the truth and certainty of things ! And therefore God was pleafed to raife up our blelTed Lord, and to give the mofl fatisfying evidence of the cer- tainty of it, to give us by a fenfible demon- ftration the utmoll; iatisfadlion of the pojfbility of the thing, and to affure all who believe in him of the truth of that dodlrine which he himfelf taught %• That the hour Jhould come^ when the dead Jlootdd hear the voice of the Son of Gody and they that hear jhould live ; and all fhould be raifed up to receive the proper fruit of their actions, whether good or evil. And as our blefled Lord rofe to an immortal life, and his body was transformed by the power of his heavenly Father into a very glorious fate and appearance, to fit him for that hea- venly world where he now refides -, fo we know, that when Chrif^ who is our Ufe^ jlxdl
X John V. a|.
appear^
Serm. 9. Confeque7ice5 cf ChrJji^s Refiirredlion. 257
appear y n.ve fljcll be like Urn i for we Jl all fee him as he is, and be in our bodies transformed into the Tame image from glory to glory. V/hen ^bis raortal fball fAit on iinmortaity^ and death /hall befwalloived up in compleat and eter- nal vi^ory ; fo that by believing in God, 'who raifed up Chrij'l from the dead, and gave him gloryy cur faith and hope in hiin, that his power fliall alfo revive and quicken us, are abundantly confirmed and eftablifiied : And in the gratitude of our hearts we have rea- fon to fay, Blefjed be the God and Father of our Lord jtfus Chrij'l, who according to his abundant mercy hath begotten ir, again unto a lively hope, by the refurreclion of Jefus Chrift from the dead -, to an inheritance incorruptible , imdefiled, that fadeth net away, that is referved in heaven for us. Further,
6. This refurre^lion of our bleffed Lord is a very povt^erful motive to imitate him, in purity of heart and univerfal holinefs of converfation, and /o walk before Go.d in all newnefs of life. This is the improvement made of it by the Apoflie -f-, who fays, that we are bapfifed into ChrifCs death, i. e. into the belief of Chrift's dying for iin, and of the neceffity of our dy- ing to it : And therefore by this baptijm into his death we are buried with Urn, viz. in the fpirituai and moral i^wh, iliould look upon ourfelves to be as intirely feparated from all the corruptions and fms of life, as though we were adually buried wit:-! Chrift. T^hat
f Rom. vi. ^, 4.,
Vol. I. S " like
258 Confequences of Chrifi^s Refuf region. Serm. 9.
like as Chrift was raijedfrotn the dead to a new and heavenly life by the glory of the Father 5 even Jo we alfo Jhoidd walk in newnefs of life, live a divine and fpiritual life in imitation of him, in order that we may be raifed hereafter to partake with him in the heavenly glory. And indeed coniider the refurredtion and advance- ment of Chrift with the reafons affigned for it in fcripture, and it will carry the higheft motive and encouragement to univerfal holi- nefs of heart and life, and to an intire and abfolute fubmiflion to the will of God. For who is the perfon fpoken of in the prophecy, and to whom was it promifed, that he fhould not fee corruption ? Why, the holy one of God. What was the reafon of that peculiar affec- tion that the Father bare to him ? His al- ways doing the things which were well-pleafing in his fight. Wherefore did God highly exalt him^ and give him a name above every name in heaven and in earth ? Beca?ife he humbled himfelf and became obedient to death, even the death of the crofs. So that it was his being the holy and the juft one, his perfecft fubmiflion to his Fa- ther's will, and his being continually em- ployed in his Father's work, that irititled him to a glorious refurredion, and was the reafon of the tranfcendent reward conferred on him ; to teach us, that a bleffed refurrec- tion is the recompence of obedience to God and keeping his commandments, and that purity of heart and holinefs of life are the in- difpenfible conditions of obtaining it. And can we imagine that we fhall have this blefs-
ednefs
Serm. 9. Confequences of Chrijl*s RefurreBion. 1^9
ednefs upon eafier terms than the Son of God himfelf hath ? Or that if we do not refemble him by fancfbity of manners, and fubmiffion to the will of God, he will ever raife us to a participation of his heavenly glory ? He him- felf hath exprefly precluded every fuch vain hope by aflUring us *, that though all who are in their graves fiall hear the voice cf the So?z of Man and live ; yet that when they came forth, they only who have do?ie good {hall obtain the refurredion to eternal llfey and they who have done evil Jhall come forth to the refurreBion of damnation^ — a refurredion which, though juft on the part of God, lliall be dreadful to them, as it (hall be to their fhame and ever- lafting contempt. And therefore the remem- brance of this great event of the refurredion of Chrift {hould put us in mind of the obli- gations we are under to feparate ourfelves from the corruptions of the world, to fubdue our linful paffions and habits, to forfake our former fins^ to yield ourfelves to God, as thofe who are alive from the dead, to do the things that are acceptable to him, to live a fpiritual and divine life ; and as rifen with Chrift, to feek thofe things which are above, where Chrijf fitteth at the right hand of God, and tofet our aff'eclions on things which are above, and not on things on the earth, that when Chrifl, who is our life, fhall appear, we alfo may appear with hint in glory '^.
• \<S^Xi V. 29. t Colof. i. I, 4.
S 2 And
2'6o Confequences of Chrifi's Refttfre^fion. Serm, 9, And indeed what reafonable hope can he have, whofe affections are fenfual, who jninds only earthy things, and hath no rehfh for fpi- ritual objects and employments? What ground can he have, in the nature of things, to expect a future refurred:ion to heavenly enjoyments ? How can it be, that he whole life here is a perfeft contradiction to the life which Chrift ]ed, when he was on earth, (hould ever ima- gine that Chrift will raife him hereafter to a life of glory, honour and immortality ? Or that if he be entirely deftitute of his i?nage iji knowledge y right eoufnefs and true holinefsy he fliould be hereafter a partaker of his image in glory. Such an imagination hath no foun- dation in reafon or in the gcfpel revelation ; and can have nothing to fupport it, but the moft criminal vani'.y and" prefumption. It is' contrary to the whole gofpel conititution, which miakes the future refurredion the moft dreadful confideration to impenitent, unbe- lievinp- finners, as it ihall be a refurred:lon to judgment and the moft certain and aggra- vated condemnation j and which makes it a benefit and bleffing to them only, who follow his example and learn to purity themfelves as he is pure, according to the exprefs af- furance of the Apoftle, that when Chrili fi:all appear^ ive fiall be like him ; for wefiallfee him m he is ', and that every man, who hath this hope' in him, purifieth himfelf, as he is pure J.
X John hi, 2, 3/
Thi3
Serm, 9- Ccnfeqtienccs of Chrijl's Refurre^ion. 261
7. This dodtrine ofCbrift's reJiu'reBicn aftords the noblejl fiipport under the confideration of our mortality and in the nearell view and ap- proach of death ', as it is a full demo nitration that death is not an unconquerable enemy, and that there h a power which can and W// redeem all the fiithful from the dominion of the grave. It had long prevailed over the minds of men, that there could be no falva- tion from the hand of death, nor any return to the light of God, after that by his ftroke they were once feparated from it. And indeed as they had no jufl notions of the at- tributes and providence of God, no revelation from him to enlighten them in this important article, nor ever any inftance of a dead per- fon's refioration to life among them ; how was it pofiible they could have any jufl con- ception of fuch an event ? Or what could induce them to entertain the comfortable hope of it ? And yet they fiw and were abun^ dantly convinced, that death was a very fub- llantial evil, and though they did not gene- rally believe, that it was an intire extindion of their being, and v/ereled to conclude that the ftate of good men in the invifible world was much preferable to the condition of the impious and wicked ; yet they looked upon all that was to come, and even the beft al- lotments in the invifible regions, as fomewhat fliadowy and unfubftantial, and f'.r inferior to the happinefs of the prefent life. And I think their conceptions natural, and fuch as reafon itfelf would lead men to j and it is in S 3 fome
262 Confequerices of Cbrijl's RefurreBion. Serm. 9.
fome meafure confirmed by revelation, which invariably fpeaks ot death as \ht pU7iifime7tt of Jin^ as introduced by one maris offence y a*nd as fuffered to pafs on all men on this account, be- caiife nil are Jinners. And whatever may be the different allotments of providence to the good and evil ; yet as death is a real pu- nishment, and the ftanding monument of God's difpleafure againft fin \ it mud:, in the moft favourable fentiments we can pafs on it, carry in it a very real and fubftantial difad- vantage, and deprive men of many valuable blefiings, which life renders them capable of ' enjoying. Afid as the heathen world had no piotpecft and hope of being ever delivered from it, 'tis no wonder they edeemed it the moft formidable evil ; and groaned and tra- vailed in pain throughout all ages under the profpedl and fear of it.
Bat how fure a remedy doth the gofpel-light and grace provide againft this terror and di- ftrefs ? How doth the doftrine of Chri/l's re- furreBion as the pledge of theirs, who believe in him, difarm this formidable enemy of the horrors that furround him, blunt the point of his fting, and take away the deadly poifon of it ; fo that it cannot mortally wound us. For a temporary death is not fuch an intole- rable evil in itfelf, and in the view of revela- tion is a neceflary preparative for the happinefs of a future ftate. Immortalitv in the prefent world would be an immortality of temptation andfn, of affiiBion^ pain and piinijhment ; and thus Deroetuate the fhame and reproach, the
milery
Serm. 9. Confeiiuences of ChriJVs RefurreSlion. 263
mifery and curfe of men. And therefore Gud in his infinite mercy hath wifely deter- mined, that thefe bodies, which are the feats of dillempered paffions, and have the feeds of lin plentifully fcattered through their whole conftitution, fhall be refolved to their original dull ; that all thofe fenfual and criminal dif- pofitions, to which they fubjeft us, may be entirely worn out, and they be raifed again in a purer and more glorious ftate ; that they may be a fit habitation for thofe fouls which are renewed by the fpirit of the living God, and thus capable of exiiling in the world of in^- corrupnblc glory.
This is the bleffed aflurance, that the re- furred:ion of Chrift gives us, which was a refurredtion to immortal honour, and abun- dantly proves, that it is not impojfible for God to raife the dead, and that it is ablolutely ce?-- tarn he will do it j fince he raifed up our Lord, that our faith and hope might be in him, that he will aljh quicken our mortal bodies by his fpirit, which dwelleih in us. And therefore as the children are partakers of flejh and blcod, Chrifl alfo hinfelf took part of the fame, that through deathy by dying and riling from the dead, he might deftroy him who had the power of death, even the Devil ; ajid thus deliver them, who through fear of death wcidd other wife have too much reafon to be all their life time fubje5l to bondage -^ ; And in this view of things, what reafon can the lincere chriftian have to
f Heb. ii. 14, 15.
S 4 chc-
2^4 Confeqtmices of Chriffs Refurrerncn. Serm. 9.
chsrifli a moment's uneaiinefs at the thought of dying ? Keep but thy paffions under go- vernment ; abftain from thofe iins "j^hich war agalnfi thejoul ; awake to right eonjhefi and fm not-, cultivate and improve the dif:jolitions of piety % keep thy lamp well trimmed, and fupply it well v;ithoil for burning ; let the graces of God's fpirit be in conftant exercife, and the virtues of the Chridian life be habitually practifed, and all is \:\^.t. Death cannot hurt thee ; his dominion over thee (hall be com- paratively Hi'jrt : Becaiife Chrijl Iroes^ thouJI:ah live aijh. He conquered death by reviving to an eiidlefs, lil^ ; end as the Father has given him to hav: life in him.^ i. e. to raife from the dead v^h ^mfoever he pleafes, he will watch over thy fleeping daft : He will revive and comfort thee in the maniions of the grave, and in the morning of the refurreCtion quicken thy diffolved frame, reftore thee to the creation and works of God, and, what is more, not onlyy3^i£? thee the path of life ^ h^X. introduce thee into his Father's prrfncc, where there is fulnefs of joy and phafures, v^hich lad: for ever more. A profpe6t fo fure and plealing, as may well caufe thee to rejoice with joy un~ Ipeakahle and full cf glory.
8. As tliis doctrine afFo'ds us this grate- ful relief under the coniideration of our own fubjedlion to death, and the neceffity of our lying under the corruption of the grave ; fo it gives us great conflation in reference to the flate of our departed friends v/ho are gone be- fore us, and lived and died in the faith ot • ^ - Chiift.
Serm. 9. Confequences of Chrijl*s Refurre5llon. 265
For they are 7iot dead, as tliat word implies an eternal feparation from the body. They oVi\y Jleep in Jcfi's : Their diffolution {hall lafl: but for a comp.irativeiy (hort feafon : And God will hereafter reftore them to life, and to (he enjoyment of the mofl fatisfying and permanent happinefs.
This is the improvement which the Apo- ftle makes in his Epillle to theThelfalonians *, 7 would 7iot ha-ve you to be ignorant^ brethr en^ concerning them which are ajleep, that ye for- row not even as others who have no hope : For if we believe that J<fus died andrcjc again ^ even fo them alfo which Jleep in Jefus will God bring wi'h him ; fojloall they be ever with the Lord. Wherefore comfort one another with thefe words. And can any nobler arguments of comfort poiTibly be fuggefled too'T minds, under the lofs of our dearefl: friends, than what this coniideration conveys to us ? They ar2 only afleep— taking the refreshment of a grateful flumber after the perils afflidiions, temptations and trials of life. — And they f.ecp in'Jefds, united to him by faith, fimilitude of temper, and a conformity to his life : And they deep under his protedion and care, and whihl their 11 umber clofes their bodily eyes, his pre- {qv.q^ enliiiens t\\Qu feparatefiate, and in their minds they have a fare expectation of his ap- pearance tor their final redemption ; an ex- pe^^tation which fliall not fail them. For ''we believe that Jefus died and r of e again y that he
1 Epiilie iv. 13. &c.
tri-
266 Confeqtiences ofChrifi^s Refurre5fion. Scrm. 9,
triumphed over death himfelf, and hath fo- vereign power to refcue his prifoners from the dominion of the grave j and have therefore full afTurance, that all thofe, who thus Jleep in yefiis^ Godwin bring ivith him. And that when the Lordjhall dejcend from Heaven with afiout, with the voice of the Arch-Angel, and with the trump of God, the dead in Chrijl Jhall rifefrji, {hall all of them, awake to glory,honour and im- mortality, dndfo jJoall we be ever with the Lord, {hare the honour of being allowed to refide where he is, and never more be feparated from his prefence. Well therefore may we fay, Blefjed are th§ dead who die in the Lord ; for they reft from their labours, and their works Jhall follow them. God will abundantly reward their works of faith and labour of love, and at the ap- pointed feafon give them the full proof of their adoption^ in the compleat redemption of their bodies. And is it not one of the moft pleafmg imaginations, that can poiTefs our minds, of meeting them hereafter in the world of righteoufnefs and immortality, where death fhall make no farther feparation be- tween us ? Our bodily diforders (hall create no more mutual diftrelTes, nor any of thefe irregularities of temper, to which we are here all too liable, leiTen the fatisfadion of our mutual converfe, or for a fingle moment in- terrupt it ?
Who upon this view of things would live here always ? Or wifh (o ill to their moft valuable friends, as to defire that they (hould, or to recall them from that r^ of the people
of
Serm. 9. Confequencts of Chrifs Refurre^on. 267 of God, in which they are referved to the glorious morning of the future refurredion ? Now they reji fecurely under the (liadow of the Redeemer, where there fiali be no more curfe, norjorrou; nor pain, no more danger of the final lorfeiture of their happinefs, or fear of being excluded from the benefit of the golpel redemption. So that on their account all our grief is needkfs and unreafonable. They are the truly happy perfons who have goL fafe into their haven 3 and we the proper obj.'Bs of compajjhn^ v/ho have more rifks to run, arelett to fail with uncertain winds, and to beat on at a diftance from the port of fafety and happinefs. But the thought of a rijen Saviour y who is mighty and able tofave, is a relief and comfort under all the perils and uncertainties of life. The fea we tra- verfe may have its ftorms j but he can calm them, and fpeak them into peace. We may be fometimes uncertain where to direcft our courfe ; but if that heavenly Pilot lleer our bark, we (hall not wander wide of the place we aim at. Dangers may encompafs us ; but his power can proted us. Enemies may diftrefs us ; but through him that ftrengthens us we (hall become fuperior to them. The rifen and exalted Jelus is a compafTionate and merciful High Prieft, able tofaveto the uttermoft, and by office and inclination ready to fuccour us in every time of need. Whatever there- fore are our burthens and afflidinns of life, whatever our cares, anxieties and forrows, let us not fink under them, nor always pore
on
I
2 68 Confequmces of Chrijl^s RefiirrcElion. Serm. 9.
on th? uncomfortable iide of our profpe(fts. Better things await us. The fcene here, however uncomfortable, fhaU foon pafs away. Death, which is t\iQ curfe of I?ad mcDf fliall be tby hleffmg, chriilian : And what is the commencement of their mifery, {hall be to thee the beginning of endlefs peace and hap- pinefs. Remember that jefus, though cru- cified and Hain, lives at the Right Hand of God to plead and fuftain thy caufe — that he pollcffes the manfions of glory as thy fore- runner— that he lives in Heaven as thy Re- deemer— that he will appear a fecond time to thy comiPleat- redemption — that he will caufe thee to Ihake off the fetters of thy mortality, and when he recalls thee to life, perpetuate the gift of it, and intiiely deliver thee from every circumdance that can render thee the leail unhappy in the pofTeffion of it. Go therefore and remember with grateful adora- tion and praife, the almighty power which raifed him from the dead : Improve this great and wonderful event to the ftrengthening thy beft refolutions for God and goodnefs, to the increafe of every right difpoiition and affed-ion in thy own breall. and to thv abounding in all the fruits of unfeigned godlinefs ; and reft afiured, that he, who loved thee and gave him." [eif for thee, will few thee the path of life and receive thee finally to hinifelf, that thoumayeft be where he is to beheld his glory t Amen.
SERMON
[. ^69 ]
SERMON X.
The principal Objecflion to the Refarredion of Chrift anfwered.
Acts x. 40, 41.
Hivi God raifed up the third day and fiewed him ope?dy ; not to all the people^ but unto ^jDitnefih chofcn before of Govt j e^'oen to us, who did cat and drink with him .after he rofe from the dead.
^\^ HERE is fcarce any defign whatfoever, \_ that can be named, be it ever {q ex- cellent and good, nor any means that can be made ufe of, though adapted in the wifeft manner to accomplilli fuch defign, which are not liable to the cenfure of proud and infolent men, and agninft which it is not poffible to find out plaufible objeifLions ; if perfons will indulge the cavilling fpirit, or fet themfelves up for thefupreme judges in all cafes and cir- cumftances whatloever. Even the ways and works of God himftf though nofie by fearching can find them cut to perfeSfion, nor underftand the rcofom ?LvAf hemes of things^ as they lie in
the
270 Ithe Principal Ohje^ion to the Serm. 10.
the divine mind, have not efcaped this cen^ Jure, It is reported by credible hiftorians, that AlpbonfuSf one of the Kings of Cajlille, greatly blamed the difpolition of the frame of nature, and blafphemoufly faid ; He could have advifed the creator better to have adjufled the frame of nature, had he been prefent at the creation of the world. Nor have there been wanting thofe, who have given them- felves the name of philofophersy who, becaufe the world was not made in every refpedt juft agreeable to their imaginations, denied the very Being of God-y and becaufe that all events in the world -were not managed according to their notions of wifdom and goodnefs, have concluded, that there is no divine Provide?ice over-ruling and direding all things for wife and benevolent purpofes. However it is evi- dent, that all conclufions of this kind are rafh- nefs and folly, for this reafon, if there was no other, becaufe it is impoffible that men can be competent judges of things,whereof they have no exaft and comprehenlive knowledge , and becaufe the fchemes of creation and provi- dence are fo vaftly extenfive and complex, as tha^ it is as impoffible that men fhould fully comprehend them in their minds, as that they fhould hold the waters of thefea in the hollow of their handy or weigh the diift of the earth in a ballance. And therefore, whatever cenfures they pafs on the works either of creation or providence muft be prefumptuous and irra- tional ; becaufe they cenfure what they know
not.
Serm. lo; RefurreUion of Chriji anfwered. 271
not, and draw concludons from the moft un- certain and miftaken premifes.
The fame way of falfe reafoning and wrong method of falfe judgment are too often prac- tifed by the oppofers of divine revelation. The fcheme of redemption as little pleafes them, as this of creation and providence has pleafed others j and becaufe there is, as they ima- gine, fomething wrong in this or the other part of it, they reje<fl the whole ; and will not believe any part of it to be of a divine ori- ginal, becaufe this and the other particular hath not been managed as they think it ought to have been, and as they themfelves could have better ordered and diredted it.
Our bleffed Saviour when he was on earth chofe twelve perjom to be his almoft conftant companions, in order to be witJieJJes to the Jan5itty of his life, to the miracles he wrought, and to the injiruBiom he gave in the great concerns of religion and virtue ; and one would think that this was the only poffi- ble method bv which a faithful account of thefe things could be tranfmitted to future ages. And as his refiir region from the dead was one of thofe miraculous events that was intended, among many other reafons, to be one principal evidence of his divine miflion, and of the divine original and authority of the doLtrine and religion he taught, fo he chofe to make thefe twelve perfons the witnejjes to his refurredftion, that they might be capable both of teaching his religion, and of giving this fubilantial evidence, that he who taught it,
was
272 '^ he Principal Ohjenion to the Serm. loV
was demonftiated to be the S072 of God by his reJun^eBion from the dead. And this was ne-. cefl'ary, becaufe his dodlrme would have wanted one Oi the ftrongeft confirmations, had they not been witnefles to this fa£f, and becaufe the pubHfhing this fad: of the refurredion of Chrift to the world would have been of no confeqiience to mankind, had they httn Jlrajjgers to his do5lrine, and Could they not have in- formed the world as well of his T-eUgiGn^ as of that miraculous refurredlion which was de- ligned to confirm it.
But as they were conftituted witnelTes of both, they were therefore every way lit for the office to which they were appointed, '■oiz. to publidi his Dodrine and Gofpel, with pro- per authority to the world ; and no perfons could in the n.iture of the thing be fit for the execution of fuch an office, but perfons in their or the like circumftances ; as, I think, muft appear to any one w^ho will confider this affair with due candor and impartiality. And accordingly Peie7' tells Cornelius^ that God anointed fefus of Nazareth ivitb the Holy Ghoji and with power ^ who went about doing good^ and healing all who were opprefed of the Devil ; for God was with him. And we are wttnefjes of all things which he did^ both iti the land cf the Jews aJid in Jerufalem ; whom they Jlew and hanged on a tree. And that God raifed him up the third day^ and /hewed him openly j not indeed to all the people^ but unto witneffes chofen before of God ; even to in, who did eat and dnnk with him after he rofe again from the dead. And
the
Scrm . 1 o. Refurre5llon of Chrijl anfwercd. 273
the tellimony of fuch witnefi'es, who had fuch evidence of the thini^ thev telKfied, would be of very great weight in almoil any other fuppofcable cafe that could be mentioned.
ijut this account did not fatisfy fome oi tlie anticnt enemies of Chriflianity, and is objcded againil; by fome of the mcdcrn,
Celjus ■*, an Epicurean philofopher, who lived near the firil: publication of Chriftianity, in a treatife he wrote purpofcly againft it, fays, ** If Chrift would have in realitv his divine *' power appear, he ought to have ihewn ** himfelf to his enemies^ to his judge, and " abfolutdy to all the people,'' And Origeriy Vv'ho anlwered Cel/'us, thinks Chrift's ?7of appear- ing thus publickly is an obje^lion not to be made light of or defpifed ; and indeed what Origen hath faid in aniwer to it is very far from lemoving the difficulty. The fame objediou is urged by \}ciQ philofophers of the prefent age -f-, who aik, ** Why lliould the credit of this fad: '* depend on the ted:imony of the Apofiki " alone j that if they had been enemies^ and " converted by the miraculous refurredlion of " Chrift, this would have been much better ; " and that he ought to have appeared, efpe- " cially to the magijlrates. And that the "JenDi *' not owning him as the MefTiah, was owing *' to his not appearing to them after his re- " furredion."
It will not therefore be amifs at this feafoa of the year, and specially, as the piefent pre-
* Or'zg. cont. Celj. lib. 2. § 63./. 434. f Refur. of ]tC.
confid. p. 7,-, &c.
Vol. I. T vailing
5^74 'The Principal Ohje5f ion to the Serm. lo.
vailing difpofition of the times is not over favourable to the caufe of Chriftianity, fe- rioufly to enter into this argument, and re- move, if we can, an objection that hath been thought both by the friends and enemies of the Chrillian Rehgion of fome ccnfequence ; efpecial]y as the removal of any considerable difficulty will add a proportionable flrength to the Chriftian caufe, and render the founda- tion of it more firm and immovable.
I would only obferve, as previous to what I have to fay on this argument, that there doth not feem to be any thing peculiar in the cir- cumftances of the yewifi people, that renders it necelTary they fhould have 2. jnore extraor" dinary method of convid:ion in this article of Chrifl's refurrecftion, than all other nations of the earth j as they had crucified him in fpite of all his former miracles, and don't appear to have had any peculiar integrity of difpofition to recommend them to fuch a diflinguifhing favour from God. And therefore this equity evidently appears in this difpofal of providence, that as Chrift was equally intended to be a common blejjing both to "Jews and Gentiles^ fo God favv it proper, that they fliould both have €xa6lly the fame evidence of the truth of this extraordinary event, that was to be the founda- tion article of the Chriftian faith. So that the "Jews had no prerogative above the Ge7jtiles, and the Gentiles could not complain that they wanted any proof which the 'Jews had, or were under any difadvantages as to the grounds of their believing in Chrift, from which the
Jewi
Serm. lo. Rcfurre^lion of Chrift anfwered, 275
Jews were exempted. And if the tejiimony of the Aptftks was, all things coniidered, the very heji method that could be tal<en to render Chrift's refurredion credible and certain ; the complaining for want of other evidence will appear highly unreafonable. But not to infift on this I let us obferve,
I. That the objeBion itfelf, or rather the fuppofition, that he ought to have appeared after his refurredion to all the people is a very vague and indeterminate one, and admits of a very great variety of queflions, which m.uft be fettled before the fenfe of it can be well underftood, or a proper and explicit anfwer can be given to it : As particularly.
Doth all the people mean every i?idividual of the yr'zt'//?) people, or only the inhabitants of "Je- rufalem -, or only of Jerufalem and the neigh- bouring towns ; or of the inhabitants of all yudeay or the Jeu^s inhabiting in all the na- tions of the then world, or thofe only who had a /?^;.y/ immediately in crucifying him. If this fuppofition be good, that he ought to have appeared to all the people, why fhould any be omitted ? why the inhabitants of feriifalem and in fiidea be fo very much favoured above thofe who dwelt in other cities and countries ; efpecially, what claim had his crucifers v^ho condemned him by falfe accufations and wit- neffes, and who Pilate himfelf knew had de- livered him out of envy, what claim had they to fuch extraordinary tendernefs, as that they Ihould have a more peculiar method of con- vidion of Chrifl's refurredion than all the T 2 reft
2^6 T'he Principal OhjeBion to the Serm. lo.
reft of the whole nation ? If indeed he ought to have appeared to ^//, I think there fhculd be no exception % : For could not all when they had fcen \{\vs\ jpt^ak truths and fpeak vv'hat they faw, as well as Jo7ne ; is truth ever the worfe for being attefled by numerous perfons, by a whole nation as well as a part of it, or is that faith moft tt^ue, which hath the leajt evide?2ce for it, or is the teilimony of a whole nation of fo little account, as that it (hould be flight- ed, when it can be fairly had ?
If then Chrifl, according to this reafoning, fliould have appeared to all t be people in general without exception, the next queftions that arife are. How he muft have appeared to have fatisfied the whole body of the nation ? ivbere he could have found them coileded ? Vv'hat place would have been proper to have gathered them together ? how they muft have had the fujnmons and notice to have affembled ? and how long time would have been neceflary for their receiving this convidion ? Had the Apo- files gone about to have gi'^oen tke??i notice^ very few would have believed them, or thought it worth their while to have met at the appointed place of rendezvous, only to have feen a man that the Apoftles faid was rifen from the dead. Th^ priefls and rulers either did not believe it, or not like the thing ; and fo would not fiim- mon them by publick authority. Bcfides, the time neceifary for fuch a colledion of the whole body from all parts and nations would have
\ Refur. of Jef. confid p. 79.
besa
Serm. lo. RefurreSfion of Chriji anfwered, 277
been fo long that many, and probably many of his crucijiers would have died before they could have met together, and fo abfolutely have lo(l this convi(ftion, wliich would have been unreafonable, and what, according to our fuppolition, they might reafonably have complained of. If it be faid that this appear- ance to ail might have ht^w gradual, and Chrifl might have converfed with them time after time, 'till the fatisfaftion and convidion had been general ; I would then afk, How long a time they vv^ould have allotted for Chrifl's thus continuing on earth, that his appearance to the 'jews might have been general -, in what cir- cumflances muft he have appeared to them ? If in \\\Q fame condition of poverty in which lie lived before his death, they would have de-
fpifed him as much after his refarredlion as before, and treated him with the fame info-
-lence and contempt. If with the proper marks of external power, grandeur and riches, this would have made the 'jews mad^ and excited them to rebellion ; the Komans would have fcarce permitted him to have appeared in 'Je- 7'iifalem, and gone about from city to city with numerous followers and outward fplendor and magniiicence. The Romans v/ouid have fuf- pe'fted a revolt, and the Jews would certainly have made one. Such an appearance belides was contrary to the declared character he af- famed, of meek and lowly in Jpirit, it would have gratified the pride and vanity of the "Jews, which he came to check ; and con- firmed them in that notion of a temporal T 3 Meffiah
zyS The Principal Objeofion to the Serm. lo.
Meffiali and Saviour, which had nothing but prejudice and faife opinion to fupport it. But fuppoiing all thefe circumftances well fettled, yet,
2. Such a ^f/zfr^/ appearance, had it been poffible, might have been wholly ujelefs, and anfwered no manner of good end, and car- ried no kind of convidiion with it that he was adlually rifen from the dead. The Sadducees, who abfolutely denied, like our modern philo- fophers, the very pojjibility of a refurredion, w^ould have laughed at fuch an appearance. They would either have denied him to be the fame perfon that was crucified, and faid his diiciples had changed him, and made marks in his body, on purpofe the better to carry on the impollure ; or the Scribes and Pharifees might have y(?2/2£'^ with them, and taken up the objediion that is even now held up to us ; that he was never really put to death, but taken down from the crofs whilfl he was only in a fwGon, came to himfelf again in his fepulchre, and was fraudulently conveyed from thence by his difciples. Or fuppoiing they Ihould liave thought him really dead and really rifen, I am not fure but that they, who were ivicked enough to fiy, when he cured by his com- mand a poffcd'ed perfon that was born bhnd and dumb, This jellow cannot caji out devils but by Belzebub the prince of devils *, would have been weak and wicked enough to have faid^ ^his fellow was not raifed but by the power of the
* Mat. xii. 24.
prince
Serin. 10. Refurre5lion of Chriji ajifwered. 279
prince of devils i for they might have faid it with equal decency, candor, reafon and ap- pearance of truth. And farther,
This general appearance to all mufl have been wholly neectlejs on another account, and could have beei:^ no manner of confirmation to mofl: of them of his real refurre(ftion from the dead. For though, according to the fup- pofition, all had feen him, hovs^ would this have convinced all that he was xh^fame perjon who had been put to death, lince by far the greatejl part of them had never feen him, nor knew him before his crucifixion ? How then could they be fure he had been dead, and was \\-\Qfame individual perfon returned to life ? In this, viz. that he was the fame perfon, they could have had no manner of fatisfadion but from the teftimony of others^ and this, we are told, they ought not to have believed , and by confequence being themfelves only hearfay witnefeSy their teftimony v/ould have been of very little fignificance to have confirmed the fa6t, and flrengthened the foundation of the faith in the world : And therefore his appear- ance could have been of no ufe but to thofe who had before peifonally known him, and as to thefe we find, that infidelity and perfonal malice would not have wanted fuppofitions to have evaded the evidence, and rendered his appearance ineffectual. But then
Had this been the cafe after fuch a pub- lick appearance before them, had they im- puted it to the want of his having been tho- roughly dead, or to his being reflored to life T 4 by
28o The Principal OhJeSIion to the Serm lo.
by the power of the devil, are we fure they would not have pubhckly infulted him again, and denianded of the Roman governor the rull execution of his former fentence, and cla- moured him to 2ifecond crucifixion : Or if they could not have prevailed with Pilate to have confer.ted to this, would they not have aded by Chrifl, as they did with Lazarus ^ when they conjulted after his refurredion to put him to death, becaufe the people had flocked to- gether to fee Jefiis, and Lazarus whom he had raifed J. Had they entertained any fuf- picions of the fcntence's not having been tho- roughly executed, or were they under the poiTeilion of an incurable hatred to his perfon, this mufl have been the confequence of his publick appearance to them. And though this wou'd hive been extremely grateful to fuch a fet of men as the Scribes and Pharifces, and Priefts and Sadducees of thofe times, and, as far as appears, to many in our own days ; yet God was pleafed to jt-idge otherwife, and to deliver him from all the farther infults and cruelties of that wicked and profligate generation. " "
It Ihould be alfo confidered, thnt had this been the confequence of fuch a publick ap- pearance, it would not only have been an high injury to his ffrjhi^ but a very great prejudice to his religion and dcBrinc, and probably have entirely prevented the belief and progrefs of it in the vv^orld. For had his refurredion been
X John >.ii. 9.
"'■ red
Serm. 10. RcfurrerUon of Chnii anfujsred. 281
realy his being mfultedinA defpifed, and treated as an impoftor after it by the JewiJJj governors and people, v^ould have been luch a publlck proteji againfl it, as v.culd have greatly de- ftroyed the credit of it, and given the higheft reafon to have fufpecfted the truth ; and had he been put to death the /^r(?W time, the v/hole fcheme of Chriftianity would have been de- ftroyed, which depended on his refurredion, unlefs God had raifed him afeccndtime. Had this been pretended or a real fa6l, how could it have been belie'^cd ; if fraud or impoflure had been fufpe^ted in the jirft refurre(fticn, it would have much more been fufpeded, and whollv prevented the credibility of ih^fccond , and if a publick appearance was necellary to the belief cf the firjf, h would have been as necelTary to the belief of the feco?jd, and the fame feries of events might have been ad:ed over again a fecond time, and I doubt not but the enemies of Chriftianity would have found out objeSIions enough againft ay^ccWrefurrec- tion. They would have faid, the miracles of the firil: would have been fufRcient ; why fliould God raife him once and not give pro- per evidence of that j why did he not prevent his fecond crucifixion ; to what purpofe the expence of a feccnd miracle, when the firfl would have been fufficient ? A refurredlion once, they would have then faid, might have had fome probability, but that God (hould raife him only to b^ put to death again imme- diately, and thus double the miracle by a fe- cond rcfurrecftion, is abfolutely incredible,
bccaufe
2^2 ^he Principal Ohje£f ion to the Serm. lo,
becaufe neither his fecond death nor refiirrec- tion could anfwer any end, which might not as well have been provided for by the lirft ; and indeed fuch a pretence would have been an iinanfwerable objeftion, had Chriflianity been founded upon it.
So that could all the circumftances of the number he {hould appear to, the manner of his doing it, the length of time neceffary to make his proper appearance in, could thefe and the like circum!T:ances, I fay, be fully fettled, fo as to be free from all material juil: objection j yet fuch appearance might have been of no manner of fervice for the convic- tion of the Jews themfelves, that his refurrec- tion from the dead was real. It would not have convinced the Sadducees, who all in a body denied the pc[jibility of the thing, and there- fore, though real, mull: have counted it an im- pofture. Nor might it have convinced the other part of the nation who believed a refur- re<ff ion pqljible^ that "Jefus was a5iually rifen ; becaufe it might have entered into their heads that he was never wholly dead^ by which they would have accounted for his appearance after his crucifixion, without believing any thing of his refurredtion -, and therefore fuch an ap- pearance to all the people might have carried no convidion to them. It might certainly have had as little effed: to convince aficr ages of his refurrecStion, and our modern unbelievers would certainly have been as little fatisfied of the truth of it as thev arc now. For fome of them are profejfed Sadducecs, who even in
writing
Serm. 10. RefurreSlicn of Chriji anfwered. 283
writing declare *, '* That for a dead perfbn to rife to life again is contrary to the uni- form and fettled courfe of nature, and that the laws of nature inform us that it is im~ pojjible for a dead body to live again." Others queftion the reality of Chrift's deaths and they pretend to account for his appearance after his crucifixion, becaufe in truth, as they fay, he was never dead. And though his refurredlion had been reaU and his appear- ance to the people univerfal, yet if through a fadducaical fcepticifm on the one hand, or a denial through prejudice and hatred of him on the other, the jews in a body had rejeBed the account of his refurredion as an impoflure and fable, the enemies of chriilianity would have triumphed in this as an invincible argu- ment againil the truth of it, and would have denied that fuch a publick appearance was fa- tisfadory to themfelves, becaufe unfatisfa(ftory to thofe to whom it was immediately made : And by confequence the pretence that fuch a publick appearance to the people was neceifary to convince them of the fa6t, is an irrational and abfurd fuppoHtion j becaufe that can ne- ver be neceffary to convince of the truth of any fa6t, which poffibly might have carried in it no convi(flion at all, efpecially if there were other more likely methods of convidion that might be, and adually were made ufe of for this purpofe. Nor is this fuppolition, that they would not have been convinced of his
• Anf. to the Trial, p. 91.
refur-
284 The Frinclpal OhjeSlion to the Serm..io.
refurredlion even by a puhlick appearance to the people, at all improbable. For the Sad- cliiceeSi upon their principles of the impofiibi- lity of a refurrecftion, precluded themfelves from all poilible convi(flion in the cafe, and would have fald in modern flile, *' What no man's fenfes ever difcerned w^as never the ob- jedt of any man's fenfe ; and that in cafes of this nature we fliould have reafon to queftion the veracity of our eye-fight or the objedl, and that one action pretended to be done con- trary to the laws of nature, contradids all her fteady uniform fprings and movements." And as our modera unbelievers are fometimes dif- pofed to queftion the truth of his death, to account for his appearance after his refurr ec- tion, why might not the Jews formerly have had the fame difpofition to anfwer the fame purpofe ? For I imagine they had enmity enough to Chrifl to lead them into any fui- picions prejudicial to his charafte-, and an equ.il fhare oi fagacitv and twoejition with any that can be named in the prefent generation. If therefore we can but fuppofe, what, me- thinks, it requires no extraordinary meafure of faith to do, that God knew the difpofition of the JcwSy and forefaw that this and the like confequences would have flowed from fuch a puhlick appearance of Chrift after his refur- red:ion to all the people ; and that it would in the iilue have been fo far from adding any wei^^ht to the ad:ual belief of Chrift's refur- re(3:ion, or promoting that behef in the world, as that it would have really been an
objcdion
Serm. lo. RefurreEilcn of Chrifi anjwered. 2S5
objedion againft it and hindrance to it ; and that the method of chooling fpecial witneffcs to atteft it would prove a 7ncje effc^ual means "of gaining credit to this important event ; if we can but imagine that God forefaw thefe things, Chrift's not pubHckly appearing to all the people will appear fo far from being any real objecftion againd: the truth of his refurrec- tion, thst it will appear to be a wife and fa- vourable crderance of his providence to render the belief of it more eafy and general, I have {hewn that fuch an appearance might have deftroyed the credibility of the facff, how then can it be proved that it iDOiddnot ac- tually have done it ? If God forefaw it would, his own wifdom and goodnefs would direcft him to make choice of a different method -, a different m.ethod was taken, that method adually proved effeBualy that m.ethod there- fore was ayz/ 2Lndi proper ont -y and therefore to affirm that another method than that which is taken would have been better, is to affirm that of which it is abfolutely impoffible we can be competent judges, and to find fault with a method that we are fure by the con- fequences was effedual to anfwer the end intended.
I might reft this matter fafcly here ; but that I may give this obiedion the fulleft fcope, I will fuppofe that fuch a publick appearance to the people had convinced them^ that he was adually rifen again from the dead ; and that as they knew him to be thoroughly crucified, and fixed, dead on the crofs by the fpear that wounded
him.
2S6 The Principal Ohje^ion to the Serm. lo.
him, fo they had inconteftible evidence and the fulleft fatisfadion that he was reftored mi- raculoufly to life again 5 the confequence mull: have been, either that they would neverthelefs have rejeSled him from being the MeJJiah, or that they would have fuhmitted to him and be- lieved in him under that character.
T\\&jirft fuppofition is far from being im- pojjible or improbabky viz. that notwithftanding their being convinced of his returning to life, they would neither have owned him as a pro^ phet or their MeJjiah. For fuch was the aver- fion they had conceived towards him, and the inveterate malice that influenced them, becaufe he was not fuch a Mefliah as they had formed an imagination of, and becaufe his dodlrine and life were a perpetual reproach of their hy- pocrify and wickednefs, that probably, though they had believed his refur region, they would not have believed it to have been effeBed by God, but might have been hardened enough ^o fay, as they did when by his mere com- mand he cured a pofl'eiTed perfon who was both blind and dumb *, T^his fellow doth ?iot cafl out devils but by Belzebub the prince of de- vils y fo they might have faid on the occaiion of the refurredion, This fellow was notraifed but by the power of the prince of Devils^ for they had equal reafon to afcribe his miracu- lous works when living, and his refurredion after death to the effedive influence of the fame power. There could not well be a
• *• Mat. xii. 24.
flronger
Serm. lo. Refurrernon of Chrift anfwered. 287
ilronger evidence of his divine milTion and authority than his raifmg Lazarus and others from the dead, fads they could not poffibly deny ; but did thefe fads convince them, did a whole life of miracles perfuade them to fubmit themfelves to him ? Nothing \th. What could his own perfonal refurredioii have dcyie more ? they had all the reafons that corrupt and worldly men could have, all their prejudices, paffions, views and interefts to prevent the poffibility of their convidion, and rather than grant him to be the Chrijl of God, would have had recourfe to magick, or any other the moil improbable caufes, to have accounted for his refurredion. Now fuppofmg that he had perfonally appeared be- fore Caiaphas and the priejls and rulers of the people who had condemned him, and that they were convinced all of them that it was the fame Jefus whom they had crucified, would Caiaphas -f , who without enquiring whether he was guilty or innocent was for condemning him, would he have altered his political pru- dence, would he have concerned himielf how he rofe, or by what power, would he or his affeffors in judgement have {looped to a man as their Mefliah, Prince and Lord, whom but a liltle before they had infulted and viHfied, and clamoured to the crofs, and traduced as a fubverter of the people, a blafphemer, and enemy to Ccefar F Would their pride and ma- lice have borne his reproaching them with
■j- John. xj. 40. 41.
his
288 The Frincipal Ohje5lion to the Serm. lo.
his murder, his exhorting them to repentance, and threatening them with the judgments of God, if they did not repent ?
Bad men ever had and ever will have re- courfe to any kind of methods, though ever fo criminal ; to prevent their convidtion in any thing that is againft their pleafures or wordly intereft. The fame original reafons cf their hatred to him would have fubfifted, after this appearance to them as before ; viz, his difclaiming all earthly power, and the na- ture of his doctrine quite oppofite to their principles and practices ; and therefore thev mufl: have fVill continued to have hated him, and their malice and fury would have been heightened, as it frequently happens among extieamiy wicked men, by the very means that fliould bring them to a better mind, by this his recovery from the dead, or by any methods providence could have made ufe of to reclaim them. Had therefore our bleffed Lord appeared before Caiaphas, the priefls and rulers of the Jews, whilfl they were under fuch a difpoiition, would they not have gnafhed their teeth at him, as they did on Stephen, reviled him as an impofior, rejedted him with contempt, and, if they could, have acfted over again the whole fcene of his fuffer- ings and death ? Of what fignincation there- fore to them v^^ould this publick appearance have been, how was it neceflary for their convi^ftion, when poilibly they ^ might not have been convinced at all by it ? How was it a better method than his appearing to twelve
proper
Senn. lo. Refurreolicn of Chrifi c.nfwered. iBg
proper mjitneJjcSy when it might have been, as to them, of Juft the fame efficacy with that, which is jiiil: of no efficacy at ah ? It is evident that luch an appearance, with thefe confe- quenccs, mufl; have had a very bad effcdt on after ages ; for bad ihc prieJIs and Je^ci/b peo- ple rejeBed him after fuch an appearance to them, it would have given room for fufped:- ing the truth of his refurreftion, and perfons would hive been apt to argue, that there muft have been (ome very ftrong reafons for his own nation's rejecting him, and indeed have too much caufe to have quedioned the truth of the whole hiifory of his death, reIurre6tion and appearance after it to all the people ,
But let us fuppofe farther that luch a pub- lick appearance had effeSiually convinced ihcm, that he was a prophet of God and their Mef- fiahy whom they generally expelled about that time ; what mull: have been the natural con- fequence of fuch an univerfal apprehenfion and convi(ftion r This certainly, that they would immediately fet him up for their tern-' poral king ; for the yews had no other notion of their Mejfiah but that of their fupreme prince and. governor ; and no expedfation ifrom him more flrongly rooted in their minds than this, that he was to deliver them out of the hands of their enemies, and render them an independent floarifhing kingdom ; and therefore had they univerfally owned him as Meffiah, they mult for that reafon have pub- lickly proclaimed him king, taken up arms under his conduct, inflantly revolted from the
Vol. I. U Romans,
2"90 ^he Principal Ohjeolion to the Serm. lo. "Romans, and renounced all farther allegiance to them, and the whole hiftory of Chriil: de- monflrates this was continually upper moft in their thoughts.
If our bleffed Saviour had not gratified \\\\% national prejudice and pride, if he had endea- voured to reclaim them from their madnefs, and publickly declared that bis kingdom was not of this world, that be would not lead them in their attempt to throw off the Roman yoke, and that God had fent him to redeem them from their lyices, to reflore true religion and virtue among them, and not to concern himfelf in any of their temporal affairs ; what muft have been the confequence, what would they not have refolved and pra(ftifed in the madnefs of their defperation and difappointment ? They Would either in their rage have immediately changed their fentiments concerning him, and aded to him as the people did to Paul ziLyflra^ who firfl: thought him a God, and thtnJloneJ him when they found them felves difappointed j or elfe they would have paid no regard to his rem onft ranees, forced him to be a ki?ig, and thus by their tumult and fedition have brought down Pilate with his forces on them, which might have proved the deftrucftion both of Chrift and them, and which ever of thefe things had happened, it muft have been the ruin of his caufe, religion and intereft in the world.
But fuppofe Chriji had fallen in with this po- pular prejudice, abetted the revch of the fews ffom the Romans, and fet himfelf up at their
head
Serm. lo. Refurre5iion of Cbrijl anfwered» 291
head as their captain and leader , he muft ei- ther in conkquence have profpered in his at- tempt to deliver them from the Roman power, or at length have wholly failed in the cnterprize.
Had the latter been the cafe, that he had wanted fuccefs, and that after a Ihort or long flruggle the Romans had conquered ; here the objedtions againft his being fent of God had been many and abfolutely unanfwerable. It would have demonllrated that his pretenfions to be the MeJ/iah, muft have been all impof' tiire ; for had God promiied fuch a Meffiah, and Chrifl been the perfon, God was engaged, in order to vindicate his own fidelity, to fe- ciire him the vidory -, and therefore his fail- ing in the attempt would have been the moll effedual confutation of all his pretenfions. The nations muft have curfed him, as an impoftor and fcducer of the people, for the calamity and deftrudtion he had brought on them. Had he died in the ftruggle, all would have judged him juftly punilhed for his crimes, or had he been taken prifoner, the Romans would a fccond time have crucified inrn at 'Jerufalemy or fent him in cha'ns to Rome as a fpedlacle of infamy, there to have died by the hands of the common executioner, and hiftory would have recorded him as ano- ther Theudas, or Judas of Galilee^ ivbo drew aivay much people after them by their faife pre- tences, and perijhed themjelves and man^^^f thofe who followed and obeyed them. But on the contrary,
U 2 Sup-
2.92 7he Principal Ohje5iion to the Serm. 16 „■
Suppoftng he had conquered^ driven the jRo- P2ans out of yudea, reitored the liberty of his nation, and rendered them the terror and fcourge of all the nations around them ; why undoubtedly the Jews would have been pleafed, and he would have flood on record as a hrcive 2.ndfo7'tunate commander, and many would have reverenced his name and memory for his fucceffes and military abilities. But what would all this have been to the interejl and prevalence of true rel7gio?2 ^nd virtue, which too feldom prevail in camps, or flourifli amidfl the havocks pf the fword, the fiege of cities, or the tranfacflions of a campaign -, what ten- dency would all thefe things have had to re- form the Jews, or to recover the nations from idolatry, or convince them that Chrift was a reformer fent from God, or reconcile them to have embraced his religion. It may be faid he might have fpread religion as he conquer- ed J but befides the great unlikelihood of this, the enemies of Chriftianity would have found an unanfwerable argument againfl: it, and they would have reprefented Chriil as another Ma^ hornet, exclaimed againfl the propagation of his religion by the fword, and have had too much reafon to have faid, that he took this method of fpreading his religion, becaufe he wanted others ; and that the ufe of force and violence is an evident proof of the great de- feilt of reafon and argument. Had this been the cafe, as the objedion itfelf would have been, at leaft, fuch as I could never have got over ; fo we ihould have entirely ^wanted the
fironged
Serm. lO. RefurreBion of Chriji anfwered. 295 Jirongeft proofs of the divine original and excel- lent nature of the Chriftian religion, arifmg from the fuitiire of its dodrines, precepts and promifes, the extrnordinary «nd miraculous gifts of the fpirity the faith, patience and conftancy of its confejjhrs and martyrs, and other things of a like kind, that exalt it above all other in- ilitutions which ever appeared in the world.
But to difmifseven thcfefuppofitions, let us imagine, that fuch 2.publick appearance of Chrift as is contended for, had not only convinced t\\Q people, but all their rulers of the truth of Chrifl's reRirredion, and his being in confe- quence the promifed Mejjiah, and that out of their deference tohis authority and power, they had neither rebelled againft the Romans, nor fet him up for their temporal governor and king, but quietly fubmitted to his miniftra- tion, and obeyed him in whatfoever he ihould have appointedthem ; I would then afk. How would this have eftablifhed the belief of his refurredlion among mankind better than what the evidence of the Gofpel writers, and the te- flimony of the twelve Apoftles, by their preach- ing, could have done ?
For /jow muft it have been knowJi, that the people and riders of the Jews did fee him after his refurredtion, or did believe him to be ac- tually rifen again after his death, what kind of evidence could we at this diftance have had of this ? Had the chief priefi:s and peo- ple employed Matthew and the other Evangelifts to infert thefe facts into their hiftories, the enemies of Chriflianity have (hewn us the U 3 way
294 '^^^ Principal Obje^ion to the Serm. lo.
way how to objedt againft fach an account as this- They would have faid *, " Who was the author of thefe gofpels ? they are thought to be Matthews and others, but it is not known! when were they written, or where ; not that neither ! upon what authority were they at firft received and communicated to us ? Upon the autho- rity of the Church of Rome, th.t mother of lies and abominations ; are you infalhbly (lire the gofpels were written by thofe themfelves whole names they bear, and if vo^ that nothing is now in their gofpels but what they wrote, that thefe gofpels were written without error at firil, and thaj; nothing hath crept into them fince, and that no abfurdity or contradiBion cart be proved out of the Evangelift's writings compared together ? " No, they would fay, this is to be believed but not proved, and th^ contrary may be fhewn." They might' far- ther fay. How do we know, that the priefts a?id^ people employed thefe Apoftles to infert this ac- count of their feeing Chrift after his refurrec- tion, and of their believing the certainty of his refurredtion, into the gofpel they wrote ? We have only the Evingelifts word for it, bat no authentic proof that they had the order hey .pretend to. And yet it could n^ver poffibly be known, if the thing had been true, that Chrifl did publ^ckly appear to his criicifiers and the Jewifh nation after his death and refurrecftion, but by fuch an hiftorical evid ce ; and this kind of evidence we fee, is in the
* Anf. to Trial, p. 82.
' judg-
Serm. lo. Refurre5iion of Chr'tji anfwered. 29^
judgment of the great mafters of reafon, liable to a thoiij'and objections, and not at all worthy of being credited and believed. So that we are ftill as far as ever from the conviction we want. And if this publick appearance of Chrift after his refurredlion to the people, which is infifted on as neccffary to the belief of his rtfurre(ftion, mull: itfelf ever remain an uncertainty through the nature of that hiftO' rical evidence by which alone it can be proved, the refurreiflion itielf muft be equally uncer- tain with the evidence that is to fupport it, and we fhould unqueftionably have been told, that we bring on^ uncertainty to prove ano- ther, and therefore ablolutely fail in our proof. Be (ides,
Had the chief pri efts znd people of the Jews been known to have believed his refurreCtion, fuppofing this the moft unqueftionable fadt, that they were perfuaded of the truth of it, what fatisfaftion would this have been to other nationSy what weight and convidtion would it have had at Rome or Athens, or in other parts of the World, where the credit of the "Jews ran extreamly low^ and by whom they were accounted a fuperftitious, mean and execrable people ? If the Jew^ fa id they jaw him after his death and refurrcdiion, by far the greateft part of mankind could not have faid it. Had ffus gone himlelf a progrefs through the world after his refurrec^ion, what proof would even that have been of the truth of his refur- reBion, to tbofe who ne-ver faw him nor knew him before his death, and therefore could not U 4 polTibly
2t)6 ^he Principal Obje5llon to the Serm. lO.
poflihly tell whether he was the individual perlbn that died and revived and lived again ? 1 hat muft have depended wholly on his tefti- inoiiy and that of his companions % which, with- out foine very fuhflantial proof, the world at that time was not in a difpofition ealily to ad- mit, much lefs would the teftimony of the Jews, could it have been obtained, have pro- duced the ge'^.eral acknowledgment and belief of mankind, nor would any one have thought himfelf obliged to have credited fuch a refur- redlion, merely becaufe the 'Jews affirmed it. Suppofing the Jews as a body, the High ' Priefty their Senhedrim and all the Heads and Elders and Governors of the people, had made a folemn, publick and ^Z/f.'fa//V^ ^<^, declaring they had through prejudice crucified Jefus Chrifl, but that they were fully fatisfied both of his innocence and divine mifTion, becaufe that he was rijen again from the dead, and they h^d feen him lince his refurrec^ion to their full convidion ; J fiy had they given this te- flimony in the moll: authentick manner they could, what mud have been the rff'e^ of it in the then generation, and in other nations, and after ages ? Why the authentick indivi- dual a(ft could have reached to hut very few places, and probably would have been repo- fited Cifcly in Jeriifaletn itfelf ; and had the co- pies from it been ever fo numerous, it would have left ro-:)m 'iox doubt ^ and not have car- ried the fime weight with the original and in procefs of time, by frequency of trajifcribihg, might have undergone great clteration^ ht?.^
■ ■ at
Serm. lo. Rcfiirre^ion of Chrift anfwered. 297
at befl but a fecond hand evidence, and in time by the variations of it might have proved no evidence at all.
Or if we fuppofe the original record could have been univerfally feeii^ or the tranfcripts ever preferved genuine without material altera- tion, there would have been two enquiries in which the woi Id would have expedied to have been fatisfied ; and thefe are, whether the Jews h2.di full 2indfufficie?7t information themfelves of the fa<ft thus attefted, and whether their inte- gri y and honefty were to be trufted j as to the firft, had their integrity been imqiieftiojiable, their caj'e in examining into the facft would have been liable to great doubL Senfible men would have allied. Did thofe who figned the record y^^* him dead? Did they ivatchhivn in his grave? Did xhty fee \\nYi rife? Were ihty fure that the real d, tdidi^Qx (on v^zs not taken away ^ and another fubftituted in his room ? With other queftions of the like nature that would not have been very eafy to be fatisfadorily anfwered. The "Jeii's were looked on as a credulous nation, that loved miracles, and boafted of many in their hillory j and this of the refurrediion of Jefus would have been looked on in the fame light of deUifion, had there been nothing elfe but their affirmation in favour of it.
But I am apt to think, that whatever opi- nion the world might have entertained of their exadinefs and care in examinins: into the fad:, they would have a worfc opinion of their integrity and honefty : For the Jews in general had no great reputation in the world on this
account.
298 The Principal Ohjeblion to the Serm. 10,
account. Many of thf^ Gentiles thought the refurredlion of the dead an impoffibiUiy ; all thefe muft have neceflarily looked on the whole account of Chrid's refurrection as a forgery : Others without troubling themfelves about the poffibility or impoffibility of it, would have looked on it as a contrivance of x\iQ J ewJfi government to raife the finkino^ credit of their nation, or an invention to gain profe- lytes to their rehgion, and a new-forged mi- racle in order to fupply the place of the old ones, which were alniofl grown out of repu- tation, and which the world efleemed a? no- , thing better than the contrivar. :es of the firfl formers and princes of their ration, the better to reduce the people into fubjecftion and obedi- ence. And farther,
Had they made fuch x piihlick aSl in favour of Chrift's refurrediion, how mud it have been publijhed to the world, and made known for the general benefit of mankind ? Would they have fent ambaffadors all over the earth, with a commiffion from the priefts and rulers, to have notified it to the kingdoms of the world ? They never thus publiihed the miracles and religion of Mojes and the Prophets. Few would have been found willing to have und-^rtaken fuch a hazardous and laborious embalTy, the expences of it would have been too heavy to have been borne, and their reception, in all probability, would have foon made them tired of the fervice, and fpeedily fent them back to thofe who employed them. Or would they have employed perfons in a mo^Q private way,
who
b
Serm. 10. RefurreBion of Cbr'ijl anfwered. 299
who muft have pai4 them ? h£)w muft they liave been maintained ? how many would have been lufficient to have publifhed it ? what au- thority would they have been veiled with ? how could they have proved that they were not cheats ? how could they have convinced others that what they called their record was not a forgery ? what man of fenfe would have given them any credit, or treated them other- wife than with fcorn and contempt ? A thou- fand difficulties attend this fcheme that de- monftrate the vanity and folly of it.
Much lefs could fuch a publick a(5l have gain-^d credit in after ages. Our modern uube- lievers would immediately have urged, the improbability that the "Jews fliould firft crucify Chrift as an impoftor, and then by a national adt declare him a melTenger of God, and re- ftored by a divine power to an immortal life. They would have called for the original a5iy but that would have been loft ; the copy they would tell us is liable to great alteration, they would have ililed it 2i pious fraud o^ the chrif- tians, or declared the jnofher of harlots to be the inventrefs of it, charged it with interpola- tions, afked us how we came by it, who was CaiaphaSy Annas\ iid ii.e sefc who fub- fcribed it, and made a '■honf-nd other objec- tions to have evaded the force and deftroyed the evidence of it. As there could in nature h^now no other tha i hiftorical eviaince of it, they would have told us, that this is uncertain^ and that this kind of evidence grows every iday lejs and lefs, in proportion as it is at a far- ther
|00 ^he Prindpal OhjeBion to the Serm. lo.
ther diflance from the time when the thing was firft tranlad:ed, and therefore muft have rejedted it as a mere ftory and fable.
But I will for once make the largeft fup- pofition that I can, viz. that all the diffi- culties I have before mentioned could be fairly got over, that the fad: of Chrift's refur- re(ftion, as teffified by the priefts and rulers and people of the Jews, could in a very com- petent number of years have been fprcad through the world, and that upon this fingle circumflance of Chrift's appearing to all the feop-e, fully attefted and folemnly confirmed, yews and Gentiles, might, I know not hov/, have been brought to give credit to it. Yet even all this could of itlelf have been of 120 great conjequence to the world, and would hive been, without other circumftances, wholly infiifficient to have planted the Chrlftian religion among mankind. For fuppofmg the fadl had generally been believed, what good confe- quence would have followed from it, unlefs the defign and reajon of it w2Lsfidly underflood, unlefs the former life, the dodlrine, precepts, promifes and religion of Chrift were known alio, unlefs men Vv^ere acquainted with the in- tentions and effecfts of his death, and the glo- rious confequence of his refurreftion, his be- ing appointed Mediator and Lord of men, and univcrfal judge both of the living and of the dead. The refurreiftion of Chrift was but one fingle part of the fcheme of Chriftianity, it was intended as a confirmation of his di- \^ine million, and to efiablifli thereby the cre- dit
Serm. lo. Refurre5lion of Chriji anjwered. 301
dlt and heavenly authority of his religion, and to engage men wholly to fubmit to him in the concerns of their eternal falvation, in or- der to obtain the benefit of eternal Hfe. He rofe from the dead as an aflurance that all who believe in him fhould be partakers of a like refurredion, and that God by him would confer on them the bleflednefs of eternal glory. But what would the knowledge of his refurredion avail, if this thing were not alfo underflood with it ? what would the belief of it have fignified without this information ? It might for all that I know have procured him the honour of being thought a 72ew God by fome of the Gentiles, and procured him a few images in fome of their private chapels and temples among the reft of their deities : But of what advantage would this have been to the Chrifiicm religion, how would it have tended to eflablifh the do5irines of his gofpel ? A re- furredion without fome valuable connexions is a dodrine of no confequence to the world, and it is impoffible men could have divined what the Chriflian religion was, merely by be- ing told of Chrift's refurredion, unlefs they had his religion alfo particularly preached to them. Now the JewiJJj priefts and rz^/t'rs were incapable of piiblifiing this, for they knew it not themfelves, they were not his compa- nions in life, they had never received any per- fonal inftrudions fiom him, they had i^tix but few if any of his miracles, and therefore could not, in the nature of the thing, be employed in pubiifliing what they had never
been
^02 The Principal Ohje5lion to the Serm. lOo
been witnelTes to j fo that their publifhing the fad; of the refurredion would have been a thing of nothing, becaufe they knew nothing of that religion of which the refurredion was intended as a folemn confirmation, and fo could not publifh his refurredion and his religion together.
How was this to be done ? Why only by thofe who were witnejfes to bothy only by thofe who attended him throughout his whole mi- nift ration even to his death, and therefore by thofe of them principally whom he fpecially chofe for this purpofe, and to whom he gave , the honourable names and titles of Apojlles. So that we are under an abfolute neceffity to introduce for this purpofe the Apojiks as Wit- ne/fes of Chrift, or fome other of his cofifiant companions -, and thofe who afiert that the ap- pearance of Chriil to the rulers and people was neceffary to give credit to the fad of the refurredion, muft allow, if they will confi- der the afiair impartially ; that the teftimony of his Apoftles, or fome that were his con- ftant attendants is as neceffary, in order to make the teftimony of the others to the truth of the refurredion of any confequence and benefit to mankind.
And if the teftimony of the Apoftles to the nature of his religion be necejjary^ and the only teftimony that now can be given to it, be- caufe they only have left us an account what that religion is, their teftimony \sfufficient for this purpofe alfo i becaufe they teflify of things to which they were immediately witneffes,
and
Serm. lo, Refurre5lion of Chrijf atifwered. 303
and it is o^ equal authority with the teftimony of the rulers and people, had they given theirs to the truth of Chrift's refurredion.
And had our blelled Lord appeared thus pubhckly to the Jews after his refurrediion, how mufl; this have been piiblified to the world, 2in^ conveyed to pofte?^ity\ as the confir- mation of Chrift's doctrine and religion ? It is evident that his religion could be publifhed to the world only by ofie or both of thefe ways ; by writing an account of it for the be- nefit of thofe who were diipofed to read it, or by preaching and inftruBing thofe who at- tend on it. U i\\Q Jormer only had been ufed, and there had been only 2ifew treatifes wrote on this fubjed, this could have been of but little confequence, as thefe writings could have fallen but intoy^i^; hands, as printing was yet a fecret to the world, whereby theprogrefs of Chrift's religion and dodrine muft have been extreamly flow, and the gejierality of people were incapable of perufing and underftanding fuch writings, and being involved in bufinefs or pleafure, would think themfelves little con^ cerned in them ; whereas the p^rogrefs of Chrift's religion was to ht quick 2ind fpeedy, like lighteriingy which reaches, as our Lord tells us, inftantly from one quarter of the Heavens to the other.
Since then it was abfolutely necefjary that proper per fons {hould be employed in preaching the refurreclion and religion of Chrift, would the enemies of Chriftianity think it right, that two Jets of perfons fliould be employed, one
to
304 \ The Frincipal OhjeSIion to the Serm. 10.
to affirm the refurreBioji, and that he appeared pubiickly to the people after it, and the other to teach his religio?7y in the principles and duties of it, without faying any thing of his refur- redtion ? But this would be liable to a thoufand difficulties, and would render both fufpedcd of defign and fraud. If fome of thole who preached Chriflianity could fpeak of his refur- redion only, and knew nothing of his doc- trine, and the others of them could fpeak only of his dodrine, but kiiew nothing of his re- furredion ; men would generally have judged that there was nothing in what either of them preached, and that if they could not both have faid the fame things, it was of no figni- fication what either of them faid : And thus the credibility of both mull: have been abfo- lutely prevented, and neither the refurredion nor dodrine of Chrift have gained any pro- grefs or belief in the world.
If it be faid that both thefe things might have been entrufled with ihefame perfofis, and that it would have confirmed their evidence, could they have faid that Chrifl appeared to the whole body of the nation after his death and refurredion -, I anfvver, that this would have been no confirmation of their evidence, had the Jews pubiickly difowned him and ill- treated him after fuch an appearance : This would have been the ftrongeft circumflance againft the probability of the thing, and the credibility of their evidence. For the ob- jedion would have been obvious \ there mufl have been a fraud, becaufe though it is pre- tended
Serm. lO. RefutreBicnof Chriji cinfive'rcd. 305
tended he appeared publickly to the people, it is allowed that the people rejeded and ill- treated him, which they would not, could not have done had they believed God railed him from the dead. And therefore they who alHrm his appearing publickly to the people was a Hecejfciry circumftance to render his relurrec-^ tion probable and credible, muft fiifl denr.on- jflrate th it the people wouid have been con- vinced of the refurrecftion by fuch jvn appear- ancci and have fubmitted to him as their Meffiah in confequence of it. But this is im- poiiible, and therefore the circumftance they fuppofe nccejjary^ his puhlick appearance to the people ii'rat'wnaL
But luppoiing the preachers of Chrlftianity could have faid, that Chrifi: appeared ^;/M<:>^/y to the people^ and that his refurrection and di- vine authority were believed in confequence of it, might not they to whom they preached have aflced them, Were rcz^ ivitnejjes to the re- furredion yourfelves ? If they could not have anfwered, they were, would not the reply have been natural, It will be time enough to believe you, when yourfelves can affirm, you faw it ; the people you tell us who faw it, are at a dif- tance, and we cannot enquire into the circum- Itances of the fad from the witnefies them- felves J yon only tell us an hear jay fiery ^ you mav fpeak truth, but you mud excufe us from readily believing you. It is an anfwer every man of fenfe living would give in a like cafe, and not think himfelf obliged to believe any thing about it without fome farther evidence.
Vol. I. X But
|,c6 ^'he Principal Ohje5fion to the Serm. lO;
But fuppofing they could have faid, yes, we ctirfehes aduallyy^-i^; him alive after his refur- redlicn, wt coti'verfed Wah. him many days, and eat and drank with him at various places and on different occafions ; could they have laid this, their evidence would have been credible or 7iot. \i it would not have been credible, when they faid they faw him themfelves, it would have been as little credible when they affirmed that he was feen puhlickly by the people, and by confequence fuch a publick appear- ance would have been of no kind of ligni- £cation. If when they fiid they faw him themfelves, t-heir teftimony would have been credible, this would have' been fiiffcicnt to have eftabliihed the belief of it, and their giving a fecond-hand teftimony that the people Jaw him, would have been wholly iieedlefs. And furely it is much ftronger evidence to fay, I myfelf was an eye-witnefs to fuch and fuch fafts, than to be able only to fay, that certain diftant perfons faw them, when it is not in my power to queftion them about it. He who is an eye-witnefs, fhould not refer to other \vitneircs that are abfent, for that may prove a circumf}:ance that may even difcredit his own teftimony. If the Apoflles had af- firmed that Chrift appeared to all the people, that mufl have depended only on their tefti- mony, and might have expofed them to many queiiions they could not eafily have got rid of: Andfowe are reduced to the original difficulty, Xh^ finglc teftimcny of the Apoftlcs. But as they were able to (ay, we faw hiiUy cofiverfed with him, • - ha?idkd
Scrm. Id. ReftirreHicn of Chriji anfwered. 307
hm2dled hiniy and eat and drank withhim^ and tuat levera! times, during the Jpace of forty days^ and elpecially v/hen they were enabled h^ God to do miracles in confirmation cf their tcfHmony in the name cf "Jifus, and to confer on thofe wh-o believed the mort extraordi?iary and af.cnijliiig gifts ^ as the proof that he was alive and even exalted to heavenly glory^ this was an evidence that carried fubrtantial weight, and could not fail of making right impreilions on the minds of fair, candid and impa- tial enquirers.
And to fpeak my m\x\(S. freely on this impor- tant article, though I think in my judgment that all things confidered, God took the befi and 'wifejl method that could be taken, for Ipreading the knowledge and promotirrg the belief of Chrift's refurre6lion, yet it appears to me to be an article cf fo furprizing a na- ture, that I apprehend no kind of merely hu- man teftiniony could well have bttnfiifficient to have eftablifhed the belief of it in the world, and that if the Apoflles had only given their naked teftimony to it, they would have found but few that would have credited them, or regarded the religion they taught. But when they could give themfelves the proper proofs of a divine miifion and authority by the mira- cles they performed, and could demonftrate the Ife and refurreSlion of Chrift by the gifts they conferred in his name ; this added to the e7id of his refurredion, who was to be a prince and a favioiir, and the excelkmt i^ature of the religion they taught in the name of the cruci- fied, rifen and exalted fefiis^ was giving the X 2 noblrjt
3*68 the Principal OhjeBion, &c Serm. lo,
nohleft proof of the truth of his refarredion, and could not but fecure them admiflion, credit, and the firmeft belief. And though the reAirredion of Chrift, confidered as a fngle article, detached from the fcheme ot Chrilli- anity, may feeni too furprizing to be eaialy believed ; yet viewing it in li^ proper comicoiiotis^ ufes and riioral confequence^ as the part or iingle article of a fcheme, that jchcme will appear abfolutely imperfeB 'withoMi it ; and this article of it highly worthy of our acceptation and belief. Be ye therefore ftedfdjty immoveable, and always abounding in the work of the Lord, fince your labour Jhall not- be in vain in the Lord, and com- fort yourfelves with this, that becaufe Chrijt lives, you who believe in h'xmf all live alfo, and be j^aifed by his power incorruptible and immor- tal, to the poireflion of an heavenly inheritance that never fades away.
SERMON
[ 309 ]
SERMON XI.
Of Chrift's Afcenlion.
Acts i. 9, 10, i r.
//;7«^ ivbef2 he had fpoken thefe things^ while they beheld^ he ivas take?! up, and a cloud t eceived him out of their Jight. And while they looked Jiedfa/ily tonjoards heaven^ as he went upy behold t wo men flood by them in %:.hite apparel^ who alfo Jaid j 7^e men of Galilee^ why /land ye gazing up into heaven ? This fame 'JeJuSy which is taken up from you into heaven, Jhail jo conu in like manner as ye h-ave J'een him go into heaven.
T
"^ H E S E words contain an, account of ojr blefled Saviour's afcenfion into hea^ vcn, after iiaving converfed with his difciples, and bttnfeen of them feveral times, during the fpace oi forty daySy after his refurrection : And as this, among other articles of our faith, is called in queftion, and the tellimony which the facred writers give to it, is charged as felf- contradiSory j I jliall on this occalion, lay before you the evidences of this truth, and endeavour to confirm it by fuch ajguments, as (hall have no room for reafonable queilion X 3 or
3 TO Of Chnji's Afcenfton. Serm. ii.
or doubt, and confirm you in t1ie belief of this important principle of Chriftianity.
1 wo lid however obfervs, as previous to this, and all other fubjeds of a like nature, that the great eve}2fs, relating to cur bleffed Lord, fuch as his 'miraculous conception by the power of the Holy Ghoft^ his wonderful works, his refurreSlion from the dead, and ofcenjion into heaven^ ought always to be confidered in xXy^ix CQnne5iion with, and their r^to'w^ to each other, and in their certain united tendency to promote the great defign of the recovery and falvation cf men from lin, to the knowledge and practice of true religion, in order to their obtaining the true happinefs of tiseir nature in t!ie favour and acceptance of God, and the final pofleiTion of everlafting life and glory in the divine prefence and kingdom. And in this conneBed view thefe fads will be fo far from appearing incredible, as that they will carry in them the higbeft degree of probability and truth, and each be a ftrong confirmation 'of the other. If we confider any one of thefe fads ahfradily from the rell:, and indicpendent of the defign that is to be anfwered by all of them, I fhould as readily allow, as a,ny man, that they were altogether improbable and incre- dible. Not becaufe contrary to the convnon courfe of nature, which is an idle and imper- tinejat objedion, fuch events being referred to the immediate power of God, by the confeffion of all who believe them ; a power equally capable of producing extraordinary as well as ordinary events, or of effeding events with- out
Serm. 1 1 : Of ChrifCs Afcenfion, 3 1 1
oat the interpoiition of fecond caufes, as with tlictn. But becaale it is not ai all probable, that God will immediately interpofe, or vary Irom the common courle of nature, unlefs there be foine very high and 'valuable e?zd to be anfwered by it ; or unlefs there be fome defigii to be promoted of importance a d conle- qucnce, great enough to deferve an extraor- dina'y or unufual exertion of the power of God : And therefore if either tjie refurre^ion or afcenfion of Chr'ifl be confidered only as un^ conneBed thing?, and without any relation to the grand fcheme of Chriiiianity, they will appear as incredible as any of the enemies of Chriftianity can reprefent them. For who will be weak enough to bel;ev<-, that a dead perfon ever rofe to life again, if no good ac- count can be given of the reafon for it, or if there v/as confcfl'cdiy no great and worthy ef- fect, {^d much as pretended to be anfwered by it ; or if the character of the perfon, faid to be f aifed, had nothing in it remarkably great and good, that could deferve fuch an exemption from the common laws of mortality. But if we confider each event as part only of a fcheme, if w^e cou^id'cx t}i'\'^ extraordinary co7j- ception of Chrifl's body as intended to prepare a fuitablc tabernacle for tliat immortal J'pirit which v^'as to dwell in it, and to add dignity to his charaBer^ that he might be in every refpe(ft the Son of God, — if we confider Ids miracles as wrought in confirmation oi the moft excel- lent and worthy doctrine and religion — if we confider his death as intended by his enemies to X 4 load
312 Of Chrijl''s Jfcenfion. Sefm. il.
load his perfon with Infamy^ and crufh his doc- trine on its firft publication ; and his rcjur- re5lion as neceflary to vindicate his perfon, and give new life and credity new vigour and effi- cacy to his religion ; and to (liew the world the method by which men mufl be recovered to the pofleflion of 2. future Jiate j and, finally, if we confider his afcenfion to heavenly glory as the jufl: reward oi \\\% fidelity to God and bene- volence to man, and to be 2.fandi72g proof to all ages of the world, even to the end of it, that heaven is referved for the inheritance of good men, and that Chrijl himfelf dwells there as their forcrwmer^ and under the kind charader of a patron and advocate, and fhall remain there, 'till becomes to X.\\q final judgement o^ the world— if we confider all thefe events \k\ their connecS-ion and tendency, as having a near relation to each other, as all having their place in, and helping to form one great and excellent plan, as each neceflary to the orna- ment and perfection of the whole, in which no one article appears fuperfluous, and not one can be vranting without fuch a manifeil; chafm as deftroys the proportion and fymmetry, the nfefulnefs and 2:'''andeur of the whole fche^ne. In this view every thing appears with the mofc fub lantial marks of credibility and worthy of God, by whom the plan was originally laid, and by the immediate interpofal of whofe power it was conduced and accomplidied.
And herein there is an infinite difference be- tween the credibility of thefe events, as re- corded o^ JefuSj znd the fomewhat like events,
which
Scrm .11. Of Chr'ifs Afcenfton. 3 1 3
which are faid by fome prophane writers to have happened to other perjb?is, (uch as Pytha^ goras, Orpheus, Hercules, "-J hi feus, and leveral others ; who are reported, hy fabulous 2iV\nc]u\iy, to have defcended into the dominions of the dead, and to have leturned from thence again alive *. And of Romulus y who was faid after his death to be tranflated into heaven and become the guaidian God of the Roman ilate and people \. And Apclioi.ius 'Tyancens, whom Philojlratus, who writes his hiifory, reprefents as ivorthy of heaven, and as called by an au- dible voice of one of the Gods to ajcend thi- ther. Befides the intire want of the evidence of all proper tejimony, thefe things carry in them partly an abfolute co?itradi£lion to truth. The defcent of a living man inro the world of the dead, fuch as the fore-mentioned perfons pretended, being an abfolute impofjibili*y -, and the afcent of the others into heaven after death, being deflitute of every degree of probability ; the characters of the perfons having nothing in them that can be fuppofed to merit fuch an extraordinary favour. Rcmidus had been guilty of many enormous violences ; and Apol" io?2ius, as appears by the hiftory of him, was a vain, ambitious, fuperflitious pretender to wifdom and philofophy, deftitute of the know- ledge of the true God, and immerfed in the very dregs of pagan idolatry and impiety. So that the obiedion of Celfus, one of the moft antient writers againft Chriflianity, againft
* Sec Orlgen. contr. Celf. p. 429. I See Livy, I. i.e. 16,
the
5f4 Of Chriji*s Afcenfton. Sern:i. ir.
the refurredion of Chrift, that it is as fabu- lous and incredible, as the before-mentioned account of Hercules's and others defcent into hell, and therefore ought equally to be rejected, is evidently of no weight, becaufe there is no- thing impoffible in the great events v^^hich are related of Chrift, to the divine power, nor any thing in his character^ univorthy of fo fignal an interpofition of God in his favour, nor any thing in i\\Q faSls themfelves, however extraordinary and miraculous, but what is fuited to the evident intention of his appear- ance in the world, and that the moft impor- tant of all defigns, in which any perfon can be engaged, the reformation of mankind from ignorance, idolatry, vice and rnin, to the knowledge, woriliip, acceptance and favour of the true God, and the confequent poiTef- fion of life and immortality : Circumftances, none of which belong or can be afcribed to any other perfon whatfoever. — Having pre- jnhed thefe things, 1 would now conlider this fubje(ft of Ch rift's afcenfion ; in fpeaking to which I would fet before you,
I. The evidence for the truth of it.
II. The great end and iifes of it.
I. I would fet before you the proper evi^ dence for the truth of it, which confidering the hCt in connection with the whole of Chrif- tianity, is as fatisfa<ftory as the nature of the thin p-' allows of, andilii'Hcient to eftabliih our faith and hope in it — particularly,
I. The witnrf's to his afcerfon are many, who aifbaaUyy^ic^him in his removal from ji}e
earth,
Serm.it. Of Chriji's Afcenftcn. jr^
earth, and borne np out of their fight by the clouds of heaven. The laft place where he was feen was on mount Olivety in the town or village of Betba?jyy a fniiill diftance from Jeru- faleniy whither he himfelf led them, where he C072'verfed with them, commanded them to return to Jerujhlem and abide there, itU they were en- dowed with pcwerjrom on high, where he lift up kis hands and folemnly blejjed them, and whilft he was blelTing them, was parted from them, and received by a cloud out cf their JJght, and the eyes of his difciples followed him as he was afcending, pcadily locking towards him as he went up, 'till he became invifible, totheheight of heaven, and in this account there are feve- ral things remarkable.
I . The place of his accent. Mount Olivet, an eminence or hill, where there was lefs probability of the fpcdiators being deceived than there would have been in many other places, where the view was confined and the fight obflruded, and where, had there been any intended delufion, he might have more eafily conveyed himfelf out of their fight, and by a fudden difappearance given room for the imagination or invention of feme extraor- dinary removal from them. But from an eminence or hill, the view around them mufl have been more extenjive, any coUufive con- cealment of himfelf from them have been more eafily difcovered, a reed afcent into heaven more clearly feen, and the afcent itfelf for a longer fpace, and with greater diftindt- iiefs purlued and attended to by the eyes of
the
^i6 Of Chrijl''s Afcenficn. Serm. ii,'
the beholders. So that if ChrilTs Afcenfion was to be real, an eminence or hill was the mofl proper place, that could be chofen to rife from ; becaufe he could be more diftindly and for the mofl: confiderable fpacs beheld : Eut furely the moft unfuitable of all others, if there was any fraud intended, to favour the deceit and render the impofition efi'edtual.
2. The afcenfion of our bleiTed Saviour to- wards heaven, W3.S gradual, eafyandfczo', not inilantaneous and fudden, not violent and tem- peftuous. Romulus was faid to have been loil in a furious fborm of thunder and lightening, and being faddenly miffed by the peopL\ they were the more eafily perfuaded of his tranfla- tion into heaven j which the nolLs firft in- vented to cover the fufpicion, that during the- fiorm they had taken the opportunity tomur- ther him ; though there is not the fnadow of a pretence, that any one faw his tranflation. On the contrary, Cbri/fs afcenf on was pu5/ick, gentky and by degrees ; io that the eyes of the beholders, fleadily followed him, rofe with him, as he advanced higher, and purfued him, till loft in the immenfity of the height of hea- ven. The fpetftators looked fledfafily towards heaven as he wentupy till the cloud had carried him out of their light. 'Tis further
3. A remarkable circumftince in this ac- count, that he was taken from them, as he was aBuiilly converfing iriih them, and while they were all attentive to him, and rcceiv'wg his /olemn benedlBmu and fo incapable of being jmpofed on by any fudden and fallacious con- veyance
Serm. II. Of Chrijl's Jfcenfion. 317
vevance of hlmfelf from them. " He lift up his hands and bljjcd them" faith St. Luke^ and it came to pafs, whii/i he bhjjed them, he ivas parted from them^ and carried up into heaven : And the u4uihor of the ASls of the ApojlleSy who was alfo unqucftionably St. Luke, tells us, that he had commanded them not to depart from Jerufalcmy and affured them, that they fhould receive the Holy Ghoft, and be his Wit- nejfes to the utmoji parts of the Earth, and that WjfK he hadjpoken thefe things, ivhilji they be- held he was take?2 up, and a cloud received him out cf their fght, or as the words more literally run : '* He was taken up, they themf elves by and beholding him j" fo that they were actually near him ; he was in the midll of them, converf- ing with them ; intruding and folemnly blefs- ing them, and in ihe midfh of thefe tranfac- tions, whtljt they beheld him, and their eyes were fixed on him, he arofe out of their fight into the heavenly glory.
4. The number of thofe witnejfes is ftrong for the confirmation of their teitimony. It was in the view of all the Apofiles. He was taken up, after he had given commandment to the Apoftles, and as they were all ajjembled together, and as they the7jf elves were beholding him. This is the exprefs teftimony of huke concerning them ; and his evidence is confirmed by the witnefs of many of the Apoftles themfelves, Matthew's account of the laft appearance of Chrifl: is, ** that he came and /pake to them and faid, all power is given unto me in heaven and £arih, Lo / / am with yen always, even to the
end
^ r 8 Of ChriJTs Afcmfion. Serm. i r,
ejid of the world ^. An account which the Apoilles could not milVake the meaning of, af- ter the many intimations he had given, and which Matthew records, of the glory he was to receive in the heavenly world j paticularly, that he fhould come in the glory of his Father with his Angels, and then fcoidd reward every man according to his works, — that hej]:ouldft en the throne of his glory, and ad nations be ga~ thered before him, to whom fhe fhould difpenfe their refpe6tive rewards according to their works -f-. The Apoflle 'John frequently men- tions this afcenfion of Chrift, as an event he himfelf had^ mofl tx^vi^^y foretold. Thus he fpake of the hours being come, that hefiould de- part out of this world to the Father, of his com- ing from God) a?2d going to GodX, of his going to his Father s hoife to prepare a place for his dif ciples §, of the reafons his difciples had to re^ Joice, becaufe he faid, he went to the Father, And after his refurrection he aflures them, " / afcend to my Father and your Father^ to my God and your God ||." Wirh many other ex- preffions to the like purpofe. St. Peter aflures us, that God raifed him up jrom the dead arid gave him glory ^ that our faith and hope might be in God **. And that he is gone ijito heaven, and is at the right hand of God, angels and principalities and powers being made fuhjeSf to him "f-f-. St. James fpeaks of the faith of the glory of J ejus Chrijl XX, and exhorts thofe to
* Mat. xxviii. i8, 20. f Mat. xvi, 27. 25, 31, &c.
J John xiii. 1, 3. § xiv. 1. |1 xx. 17. ** 1 Pet- i. 2». tt iii. 22. XX ii. I.
whom
Serm. II. Of Chrijl's Jfcenfion. 3^9
whom he wrote, to wait patiently for the com- ing cf the Lord *. The anchor to the Hebrews tells us, he is croizned ivith glory a7id honour^ and that he is paffed iiito the heavens as our great High Prieji -f. St. Paul both faiv him m the brightnefs of his glory, and ajjures us, that God raijed him from the dead, -^ndi fet him at his own right hand in heavenly places, jar above all princifalities and poiversj and might and dominion, and every name that is named s not only in this iivorld, but aJJo in that which is to come'^. Yea, not only the twelve Apojlles, but a far larger number of perfons Jaw him and were witnejjes to his afcenfion : Peter in the midd of the difciples met together, in number about one hundred and twenty, fpake of them all, as the companions of the Apojiles, and converfant with Chrijl, all the time he was a??io?2g/i them, from the baptifm of John until the day he was taken up from them §. So that though the teftimony of a few might have been more liable to objedion ; yet fuch a cloud of witnefjcs is greater than all exception, and an abundant confirmation of this im- portant fact. — And though Stephen is not ex- preflly fpoken of as one who faw him a(ftu- ally afcend, yet, what is an equal confirma- tion of that fa£t, as he was fioned by his enemies, he cries out, " Behold I fee the hea- vens open, and the Son of man Jlanding at the right hand of God ||. St. Mark alfo relates the fame faifl, as uiuverfaljy known and believed
* James v. 7, \ Hob. ii. 7, 4, 14. X Ephef. i. 20,. 2 1. § Adi i. 21, 22, I! Ads vii. 56,
by
320 Of Chrifs Jfcenfion. Serm. 1 1,
by the Chriflian church *, v.'Ith whom Luke in his gOjfel 3i<^vecs, who tells us, that he lift Up bis hands and blefl'ed them ; and i* came to pafs, while he blejjed them, he was parted from them, and carried tip Into heaven. — But .
5. As the Apoflles and the other difciples faw him afcend X.o'W2ixds heaven, and followed him with their eyes, till through the extraordinary height he became abfolutely inviiible to them : So there was an angelick appearance, which afjured them of his tranjlation into the heavenly glory, Whiijl they looked fie df aft ly towards hea- lYn, as he went up, behold two men food before them in white apparel : Two men, as to out- ward form, but by their drefs difcovering themfelves to be ajigelick natures, who faid, le men of Galilee, why ftand ye gazing into heaven: 'This Jefiis, who is taken tip into heaven floalljo come, viz. on the clouds of heaven, as ye have fen him go into heaven -^ : By which, teftimony they were aifured, not only of his afcenfion into heaven, but of the certainty of his return at the time appointed by his Father for the reftitution cf all things.
So that when it is laid by the enemies of revelation, that we have not the evidence of the Apoftles themfelves to the truth oF the re- furredtion and afcenfion ; but Mark and Luke tells us that the Apoflles and others faw him, this objetUon appears to be in p^nfalfe, fince we have the exprefs teftin207iies of Matthew, yjjn, Peter and James, to his exahation to the
• Maik xvi. 19. f Acls i. 10, 1 1.
hea-
Serm. II. Of Chri/s Afcenfion. 321
heavenly glory, who were of the number of his Apoflles, a teftimony, which they have left on record in their writings, for the be- nefit of the Chriftian church, in all ages of the world. Yea, we have the z'^////7:i/;7y of the whole college of the Jpofiles united, and that on the mod Jolermi and publick occafion, before the whole nation of the Jews, gathered them- fclves together from all nations at Jemfalcm on the feaj't of Fentecojt, to whom Feter declares, in the name of all the reft, being prefent, — Thti 'J ejus hath God raifed up^ whereof we are all witnelfei ; therefore being by the right hand of God exalted, he hath fed forth this, which ye now fee and hear : For David is not afcended into heaven j but he /ays him/elf ; the Lord faid unto my Lord, ft tl ou at my right hand^ till I make thy foes thy footfool. therefore let all the houfe (f Ifrael knoiz) ajfuredly, that God hath wade that fame Jefus^ whom ye have crucified^ both Lord and Chrijl *. And again in the pre- Jence of tke High Friefl and his companions, the Sanhedrim, and all the fenate of the children of Ifratl, being interrogated, — Did not we fri£lh command you, that youfiould not teach in his name, and behold you have filed ferufa- lem with your doBrine, and intend to bring this man^ blood upon us ? Feter and the other Apo- fles arfweredj J ejus, whc?n ye ftew and hanged en a tree, him hath Gcd exalted with his right hand to be a Prince and Saviour to give repentance to Ifrael and forgivcnejs of fns •\-.
* Aftsii. 32^, 3 J, 3^* 36 f Aftsv. 21, 28, 29, 30, 31.
Vol. L Y A
322 Of Chriffs Afcenfion. Serm. ii.
A teilimony this to the face of his very mur- therers, by whom they had been before threatened for teaching this doctrine, and from whom they had reafon to exped the fevereft treatment, if they perfifted in preach- ing it.
The truth is, that the publication of the gofpel through the world by the minidry of the Apoftles, and their preaching it both to Jews and Genti/es, is the Urongeil: proof of the te- nimony they gave to this/a^-, and leaves nO' polTible room for queftioning, v/hether they continually preached and attelled it ; for it was fo efiential an article of Chriftianity, as that the whole fuccefs of the gofpel depended on it ; and there could have been no fatis- facftory reafon for believing in Chrift, but on the fuppoiition of his afcenfion into heaven and exaltation at the right hand of God, or to a {late of the higheil majefty and power in the prefence and kingdom of God. And this was fo known an article of ChriRianity, as was never dif pitted and denied by any, who profefTed to believe it ; and which there- fore mufl have been conftantly and uniformly taught, as an efTential and fundamental prin- ciple of it.
From what has been faid it appears, I. That the tcftimony for this fact of Chrift\ afcenfion is abundantly y^^aV;/^', fmce we have numerous witneffes, who ad:ually were prefent 2iX\di faw his removal to the clouds of heaven ; and in fuch 2.fituation, in which they could not be deceived nov impofed on by any cun-
ning
Serm. ii. Of Chrlji's Afcenjion. 32^3
ning and delufive arts. Nor would our blefled Lord have led his difciples to an open hill, where there could be no concealment of what was tranfaded, it* he had any deiign to de- ceive them. Fythagoras is reported to have concealed himfelf in fome fecret place, for a confiderable time from his difciples, and then to have returned and hoafted of a refurre(ftion. And if our Lord had any intention to have impofed on them by afalfe afcenlion; hewould \\2iV& fecreth cotroeyed. biinjelf from them, after having told them that he fhould afcend, and thus put it out of their power to convi6l him of impofture.
2. How extraordinary foever this facfc may Vi^'^t'^x feparate and in itfelf, yQt in conne£2ion with other parts of this hiilory, it hath every circumliance of credibility y fmce it was ne- cefTliry to perfe6l the fcbeme of his religion, to render him that Saviour of mankind he de- clared himfelf to be, to ailbre lis of the fa- vour of God, and the happinefs of a heavenly lift, to confiitute b.im the interceflbr and great advocate of mankind, and to iupport the faith and hope of all who believe in him, to vindi- cate the honour of his charad:er, to remove the fcandal of his death, to reward his perfe(5t obedience to his Father's will, and encourage the pradice of religion and virtue in all his difciples. And therefore
3. With what pleafure fliould \vc re??te??iber the crucijied Saviour this day, who fubmitted himfelf to death to promote his Father's glory and the falvation of m.ankind ; and ^\iq jor
Y 2 Us
5^4 Of Chrlfi^s Afcenfton, Serm. li^
his obedience to death was crowned with glory and honour, exalted to be universal Lord and made the Author offalvation to all who believe in him ? With what chearfulnefs may we put ourfelves under his protc<ftion ? With what willingnefs fliould we obey his laws ? And with what intire confidence may we truft his promifes ? Afcended ifito heaven he hath gifts to beflow of the moft valuable and fubftantial nature, the pardon of fin, the grace of the fpi^ rit, and the privilege of eternal life : Becaufe he lives, we, who believe in him, fi^all live alfo. Where he is, there we Jhall be : His en- trance into h'eaven is on our account, to affare us that death fliould not have dominion over us, but that he will raife us up at the laft day and give us an abundant entrance into his kingdom. Let us therefore fet our afeBions on things above, where Chrift fits at the right hand of God, and labour that whether living or dying we may be accepted, that when he fliall come in the clouds to accomplifh the number of his elecft, we may then appear with him and be allov^'ed to Avfoil for ever with the Lord.
SERMON
[ 3^5 ]
SERMON Xir.
Farther Proofs of Chrift's Afcenfion*
Acts i. 9, 10, 11.
^nd when he had fpoken thefe things y while they beheld, he was taken up, and a cloud received him out of their light. And while they looked Jledfajily towards heaven, as he went upy behold two menjiood by them in white apparel^ who alfofaid ; Te men of Galilee, why jland ye gazing up into heaven ^ This fame Refits, which is taken up from you into heaven, jhall fo come in like manner as ye have feen him go into heaven,
IN the preceding difcourfe I fhew'd you the credibility of this important fadt, the ajcen^ fion of our Lord and Saviour Chrift into Heaven, the fatisfying evidence we have of the certainty, and pointed to the ifnprovcment we fhould make of this article of our faith. I would again engage your attention to this in- terefting fabiect ; for befides thofc circum- ftances in the nature of the evidence mentioned in ihe Joregoifig difcourfe, there are other argu- ijjentSy that carry in them the ftrongeft con- Y ^ vidlion
32^ Farther Proofs of Chrift^s Afcenfton. Serm. 12.
vifftion of the truth of this afcenjion of our bleilcd Saviour to the heavenly glory : As particularly
I . The conduct of the Apofiles after our blefled Saviour's removal from them, and when he was no more to be i^^w as perfonally prefent with them. He expreisly and frequently fore-* told them that he was to leave them, a^d be no longer with them ; a circumftance which his ApoRles could not digell, nor reconcile with their 'own prejudices, that the Meffiah was to. abide for ever^ and ered: a temporal kingdom, and make the Jews triumph over the Gentiles^ who had oppreffed them. This was the favourite national prejudice they re- tain'd to the laft, 'till they aclually faw him taken from them, and received into Heaven out of their fight : But this at once put an end to all farther expe6lation of his temporal dominion. And our Lord tells them, \n an- fwer to that queftion, U^dt thou at this time re- fore again the Kingdom to Ifrael * ? Te f] jail re- ceive power, and yefiall be witnefs unto 7ne both in Jerufalem, a/id in /?//Judea, and in Samaria, mid unto the utter mo ji parts f the earth 1|. And accordingly inilead of any farther dreams of a temporal kingdom, and the conquejl of the Gentiles by force of arms, foon after Chrili's afceniion they preached the Gofpel, became witnefTes of his refurrecftion and afcenfion, exhort their hearers to repentance and faiths and to favj them fives frof?i that wicked generation^
Ad.% i. 6. 11 vlii. 6^
among
Serm. 12. Farther Proofs of Chrift's Ajcenfon. 327
among whom they lived ; declaring the cj'uci- fied Jefus to be Lord mii Chrijl, promifing in his name the remiJjiGn of fins and t\\t gijts of the Holy Ghofi to all who fhould believe in him. Thus laying down authoritatively and in the name of God the terms of their lalvation and acceptance, before the whole body of the Jews aflembled from all parts of the world at yerujahn.
I'his fudden alteration in tlie principles and condud: of the Apoftles is truly wonderful in its nature, and can fcarce be accounted for any other v/ay, but in confequence of fome very extraordinary influence on their minds j and in this view it ought to be confid-er'd ; be- caufe it is expreflly preditled by our blelTed Saviour as a proof of his afcenfion into glory, and having received power and authority from God. There is a remarkable pafiage to this effed, which hath been feldom, if at all rightly explained and underflood. f^fi^^ faid unto them, verily I fay unto you, that ye, who have followed me in the regeneration, when the Son of manjlmllfit in the throne of his glory, ye alfo jlmll fit upon twelve thrones, judging the twelve tribes V'lfraelJ.
From thefe -words it appears, that the Apof- iles judging the twelve tribes of Ifrael, as feated upon twelve thrones, is here exprefily foretold, as what (hould certainly happen, when Chrift was feated on the throne of his glory. It is, I tliink, evident that this promife to the Apof-
l Mat. xir. 28.
Y 4 tics
528 Farther Proofs of Chrifi*s Afcenfton. Serm. 1 2 .
ties refers to the prefcnt life. Te are they^ fays Chrift, who have continued with 7ne in my tempta- tions^ and I appoint unto you a kingdom, as my father hath appointed unto me-f. As Chrift's kingdom is not of this worlds fo neither was that kingdom, which Chrift appointed to his Apoftles, but a purely moral, fpiritual kingdom ^ and therefore the thror.es in which they were to {it were to be anfwerable to the kingdom they were to receive, and the judgment they were to execute was to be fuitable to the na- ture of that power and authority they were to exercife in this kingdom ; and to this all the exprefficns in this remarkable prophecy ex- actly anfwer. They were to Jit en twelve thrones^ judging the twelve tribes of Ifrael. A throne, properly and in its original lignification, is no more than an exalted chair, or feat *, in v/hich perfcns of peculiar eminency and worth v/ere placed, fuch 2.^ kings ^ f rimes, ox judges: And what is immediately to our purpofe, teachers, doBors^ jophifts and philofophers, where they might be more eafily i^tn and heard by thofe who attended on them for inftrudion.
There is a paffage in Plato exadly parallel to this in Matthew, and in which the very fame v/ords are made ufe of, and that upon a fomewhat like occafion ; and which, I think, will leave no doubt of the explication I fliall give of this text of Scripture, which hath ai- rways been reckoned among the moll difficult
f Luke xxii. 30.
* Gfcvci; n f7Ta.f[/4yn kxBio^^x, jLiym, Mag.
ones.
Scrm. 12. Farther Proofs of ChrijTs Afanfion. 329
ones, a.;d about which interpietci s have greatly differed. Plato introduces Socrates, relating a vifit he made to one HippiaSf 2i fophift or fhi- lojopher. And Socrates lays, *' 1 lound him '* fitting on a throne^ and a great many pcrfons *' about him ; but Hippias feated on his " thronejudged, decided, or determined, and " went through all the feveral queftionj^, which " each of them put to him §." It is remark- able, that the very words are the fame which the Apoflle malces ufe of. Eippias as a teacher or phihlopher fat on his throne : The Apoftles were to fit on their thrones. Hippias judged^ i. e. deternmed the qucftions of thofe around him. The Apoftles 'were to judge the twelve tribes of Ifrael, i.e. to teach them by the au- thority of Chrift the doBrines of his gofpel, to inftruil thofe who came to them for knowledge, to determine all the great queftions put to them ifi reference to the nature of Chrift's kingdom and religion. A noble inftance of this we have in the determination made by the whole body of the Apofllcs, in reference to the pious Gentiles ; when bv an unanimous confcnt they freed them from circumciiion, and obfervingthc law of Mojh : And, finally, they were io judge the twelve tribes, the whole body of the yews; as they were to lay down the terms on which they were to continue the people of God, and declare them to be rejected and cut off from being his people, if they refufed to complv with them. So that the plain, the literal, the
§ Protaj. p. 315.
noble
330 Farther Proofs of CbrijVs Jfcenfwn. Serm. 12. noble fenfe of this remarkable prophecy is, that the twehe Apcftlea Hiould be Ch riffs azt" thorifed teachers to the whole body of the Je widi people, that they fhould each of them fit in the throne, the chair of authority and iii- ftrii-ftion — that they lliould be Chrilt's mef- fengsvs to that nation, and the principal mi- nifters in fpreading his dod:rine and ereding his kingdom among them j and that from their determination in the great things of his religion there fhould be no appeal, as they had his Jpirit to inPtrncl them, and received their commiiiion immediately from Heaven. And , all this was \i^ be the conjequence of Ch rift's coming to his kingdom, or one certain demon- fir aiion of his afcenfon to, power and glory. And hov7 abfoiutely unhkcly was this event ever to take place, wh-en it was fift predicfted, that twehe ohfcitrey ilUtcraie men, bred up in the lowefl employments of life, moft of them contemptible by thsir very original, without education or learning, filled with the national prejudices of a temporal Meffiah, who dream'd of nothino; but dominion and conqueft, and earthly power under bin, who had no exalted fentiments of rational religion or moral virtue, nor any interefc, charaderor reputation in their own nation, I'hould at once give up all thofe prejudices they had entertained about their Mefliah, devote thertifeives to preach his doc- trine, fpread it throughout the whole body of this people, teach a rational religion, the pureft rules of virtue, the rev/drds and punilh- ments of a future life, and a new method of
juftification.
Serm ,12. Farther Proofs of Chrijl^s Afcenjion, 3 3 r
juftification, pardon and acceptance with God, unknown to, unthoiight of by the Scribes and Pharifees, and all their wifcft and moil learned men. This, I fay, is fuch an event as hath no parallel in the world, is truly miraculous in its nature, and to be accounted for by- no train and ordinary conned:ion of common caufes and effefcs : But when confider'd as an exprefs prcdidlmi of Chrift, and as a proof of his accejjion into glory, and as what they were furnijked and fitted j or ^ by his immediate inliu- ence on their minds in confequence of his afcenficn, the whole difficulty is immediately folved. And whilfl: this predidion remains on record, and the certainty of its accomplifh- ment is preferv'd -, it will be confider'd as a demonftrative proof of that afcenfion, and of Chriif's having received all that power from God, his Father, as w s neceilary to his fit- ting them for fo important and honourable a work. But
2. What is conned:ed with this, tht gift of the hdy fpirit in all his extraordinary and mira^ cidoiis operations, is another circumftance which confirms the afccjifwn and exaltation of our blefi^ed Lord to heavenly power and glory. Juft before our Lord's • afcenfion he com- manded his Apofiles, being all affembled to- gether, " T^hat thtyjhould not depart from ]t- " rufalem, but u^ait for the promife of the Fa- , " ther, iJDhich, fays he, ye hai:e heard of me. " For ye fh ail be baptized ivith the Holy Ghofl, *^ not mam days hence, andye fljall receive power " after that the Holy Ghvji is come upon you, a fid
ye
332 Farther Proofs of Chrijl^s Afcenfton. Serm. 12;
^* ye foall be witJieffes to me both in Jerufalem *' and in all Judea, and in Samaria, and unto ** the uttermol} part of the earth *." This was what our blefTed Lord had often promifed them : But here the promife is more limited and exprefs : They were not to depart from Je- rufalem. It was to be given them in that city, and within a feiv days after Chrift had given them this alTu ranee : And this gift was not to be beflowed, 'till Chrift afcended and was glorified'. And therefore was to be an evidence and proof of his afcenfion and glorification.
Confider here wherein this gift confifted, or what the gift of the fpirit implied. He is called the fpirit of truth, becaule he was to guide them into all truth : And, there fore it con- lifted in fuch an immediate and divine illumina" fion on their minds, as was neceiTary to their underftanding the true nature of Chriflianity ; and to enable them to teach it to the world in fuch an inft ant aneous power o^ fpcaking and wi- derjianding all languages^ as (hould render them capable of converfing with thofe of their own nation, who were born and lived in very diftant parts of the world, and of preaching the gofpel of Chrift to them in thofe feveral tongues, in which they had been educated, according to the feveral countries they lived in ; and in working fuch plain and evident 7ni- racks as might raife the attention of thofe they preached to, convince them that they were the meflengers of God, and be more
• Aas i. 4. 5. s.
effe(5lual
Serm. 12. Farther "Proofs of Chrjfs Afcenfion, g^^
effediual to perfuade them to receive their mefTages, and believe and obey the gofpel they taught them. Now this immediate com- munication of knowledge, this inflantaneous power of fpeaking languages, and the ability to work miracles, were the principal gifts conveyed by the fpirit ; or in thefe things principally confifted that gift of the fpirit, which Chrift promifed they fhould receive from the Father, not many days after his re- moval from them into heaven.
Confider further, the end and defign of this gift, the purpofes expreflly and before-hand declared to be anfwered by it. He is called the comforter^ or more properly, as the word fignifies, the advocate. He was to plead Chrifl's caufe, and to confirm it he was to enable the Apoftles to become Chrift's witnelTes to the world, and to capacitate them to teach all mankind the great truths relating to his reli- gion and kingdom, to the uttermq/i parts of ike earth ; both by infpiring them with that full and compleat knowledge^ that was neceifary to this purpofe, and with that firmnefs^ refolution and courage^ which they needed to fupport them under the difficulties of fuch a fervice : And, finally, "To conv'mce the worldly' /. e. many both among Jews and Gentiles, cffmy of righteoufnefs and judgment % : — Offn bccatfe they believe not in tne, — /. e. to convince many among all nations of the wicked nefs of the Jczvs in reje5ling Chrift, and not belkving in
I John xvi. 8. J 9.
him.
334 F^riher Proofs of ChriJTs Afcenjion, Serm. 12.
him, notwithftanding all the evidences he gave them of his divine miffion and authority. To convince them of right eoufnejsi becaufe I go to my Father and ye lee me no more * : /. e. To vindicate my charaSler and clear up my inno- cence and righteoufnefs, by demonftrating that though they put me to an accurfed death ; yet that after my removal from you. Hive and am exalted to power and glory in my Father's kingdom and prefence ; " and to convince the world oi judgment" becaufe the prince cf this world is judged ; i e. to convince them, that the Father hath committed all judgment into my hands, and'hath appointed me to judge and condemn^ and deftroy the power of the prince of this world, i. e. of the devil, who hath long reigned over all the nations of the earth ; viz. by putting an end to that idolatry and confe- quent wickednefs, by which he hath main- tained his uiurped authority over mankind. Thefe things were expreffiy declared before they came to pafs, as the dired: intention of communicating thofe extraordinary gifts of the holy fpirit to his Apoftles. Let us then con- fide r once more.
The correfpondence between the nature of the gifts, and the end to be anfwered by it, or how exadtly fuited this extraordinary vouch- fafement was to accomplifli the purpofes in- tended by it. The caufe of Chrift mu(t have failed in the world after his removal out of it, without forne powerful advocate to fupport
* John xvi. I p.
and
Serm. T2. Farther Proofs of Chrijl^s Afcenfton. 3^5
and plead it, and maintain it againft all oppo- fition. But how glorioufly, jiovv cfficacioully was his name 'v-htdicated, and his cmk pleaded y by that heavcrdy knowledge, which was com- municated, by thiii gift of languages , by which his gofpel was at once publiihed to almofl all the nations of the earth i and by ihofe niird- culous Tjorh, which were perform'd by faith in his name ! Could any fair and impartial judge but decide in his favour, when they faw this evidence of the glory to Vv'hich he was advanced, and of the divine original of that gofpel that was preached by his Apof- tl-i-s ? — Again, how could the Apoftles have been competent witnefes for him amon^ all nations without thofe Gifts ? How could 'they have taught his religion with perfpictnty and authority j unlefs all their falfe and national prejudices h^id been renxved, and thev had been led into all truth concerning the nature of his kingdom, the reafjns of^ his fuffering and death, and the ends of his advancement into heaven by a fpecial illumination from above, and the conveyance of a full information in thefe particulars ? How Jlow a progrefs muft they have made in propagating his religion in the world, %vithout the knowledge of languages, and underftanding the various tongues of the fevcral nations, where their brethren were dlfperfed ? How long, laborious and difficult a tafk v/ould the learning of them be ? Indeed ho\N Impcjjlhle ^ov t\\ki^x ,^ or all of the Apoflles, to have attained them, by any common and ordinary methods ? And yet fuch a knowledge
was
33^ Farther Prmfs of ChriJVsAfcenfton, Serm. 12,
was abfolutely necelTary to render the gofpel the religion of the worldy and to the quick and ipeedy propagation of it among mankind. — And farther, what credit could they have ex- pelled ? What converts could they have made to the dodrine of falvation by a crucified Sa- viour, without Tome power of working mracIeSy and giving evident proofs that God was with them ? Furnifhed with thefe authentic cre- dentials, they were fure to preach with fome efficacy and fuccefs, and might bear witnefs- to Chriil with great authority and freedom f lince they were fure that God would fupport their teflimosy, and put his feal to the truth of it. And, finally, how ftrong convidion did the communication of thefe gifts to the Apoflles, and their imparting them to others, carry to mankind of the heinous Jin and wickednefs of the yewsin crucifying Chrijl, and rejeSiing him by an obflinate infidelity ? How abundant was this proof of the innocence of his perfon and the 7'ightcoufnefs of his caufe, their receiving and confirming thofe gifts in the 7iame of fefuSy as rifen from the deady and cifcended into glory ? Had he been an impojlory had he ne'uer rofe from the dead, as the Apof- tles preached he did ; was he not alive in his Father's prefence, and advanced to the right hand of power and glory, and had he not re- ceived of the "Father gifts to confer on men -, how came i\\tApoJiles to receive themy merely for this purpofe, to qualify them to be witneffesfor him to the world in thefe refpeds, and to grant them infantly to others upon profelTing their belief in
him.
Serm .12. Farther Proofs of Chrif*s Jfcenfion. ^^7
him, and to confirm and eilablilh them in the faith they had received ? Was Jefus ^eaJ, how could they have been granted by him ? Had he ?2ot afcended into heaven, what power could he have had to have vouchfafed them -, as he promifed the grant of them before his death, to be the great proof of his afcenfion and glorification ? How came the prediction to be io exactly fulfill'd, if he neither rofe nor af- cended ? This argument of Chrift's exaltation to glory can never be evaded, but by denying that thofe gifts were ever conferred -, which yet there are many of the llrongefl circum- ftances to prove, and .without which it is in- deed impofTible that the gofpel could have made fo large and fpeedy a progrefs in the world ; and within a few years after its pub- lication, have been underftood and received by fuch large numbers both of fews and Gentiles in all nations, contrary to the ftrongeft preju- dices, with which the minds of all men were fortified againll it ; and the furious oppofition, that was made to it, wherefoever it was preached. But farther,
3 . The deftru5lion cf fcrufalem in that fignal and remarkable manner, in which it was ac- ccmpliihed, is 2iftrong confrmaiion of the af- cenfion and glory and power and kingdom cf our Lord Jefus Chrijt : An argument this, which .1 apprehend hath feldom been infilled on to that advantage in which it is capable of be- ing reprefented ; and which therefore I fl:»all endeavour to lay before you in a clear and forcible manner. Here then let it be confi-
Vol. I. Z fidered
^3 8 Farther Proofs of Chriji'*s Afcenfion. Serm .12*
dered, that this deftruBion of 'Jerufalem was exprejly and diftiriBly foretold by our bleffed Saviour before the generation in which he lived fhould be pafTcd away : And as an evi- dence of his great power and ghi-y, or of his afcenfion and exaltation at the right hand of God. Verily^ faith Chrift, I fay unto you, this genera- tion ffmll fjot pafsy tiil all thefe tl^rngs be fulfil- led^, i. e. this fliall happen before the prefent generation of mankind, that now Hves, rtiali l>e removed by death. And what thefe things were, we are informed in the beginning of the chapter^ where our blelfed Lord tells his difciples, -as they were lliewiog him the buildings of the temple, See ye not all thejb things f Verily I fay iiuto you, there J}:iall tiot be left here one f one upon another ^ that fiall not he thrown down. His difciples then apply to him and fay, T^ ell us when foall thefe things be, and what fh all he thefign of thy coming and of the end of the world. Chrift had fpoken of it as an event to be accomplifhed, under his direc- tion, and as a proof of his power and ma- jeily : And therefore they alk him what fliall be thefign of thy comifTgf i. e. what circum- ftances fhall be the forerunners of thy coming to the defiruBion of yenfalem and the temple. Our bieiTcd Lord gives them feveral, parti- cularly, Many fjjall come in my name, faying ;, lam Chrift, a72d fjall deceive many. This was about the time in which the Meffiah was ex- ped:ed : And accordingly many rofe between
'•* Mat. xxiv. 34;
the
Serm. 12. Farther Proofs of Chrijl's Afccnjion. 339
the delivery of t|iis prophecy and the deftruc- tion of Jerufalem, who pretended to this cha- rader, and deceived many of the Jews by this fahe pretence to their deilrudion. — In the reign of Claudius CcefaVy one T^heudm declared himfelf the IVfeffiah, drew many together to follow him, and promifed that he would di- vide the waters of Jordan for their paflage ; but was deftroyed with his followers by Fadus^ the Procurator of Judea -f-. The fame Jo- fephus tells us J, that under his fucceffor Nero, feveral impoftors^ and deceivers pcrfuaded the multitude to follow them into the defert, af- furing them that they would there fhew them many prodigies and miracles from God, which occafioned the defirucftion of many of them.
He fays alfo that a certain Egyptian came to Jej'ufalemy proclaiming himfelf 2l prophet, and perfuaded many of the people to go with him to the mount of Olives, and allured them that from thence they fliould fee at his com- mand the walls of "Jerufalem fall down, over the ruins of which they fliould enter into the city, four hundred of them were flain by the foldiers of Felix. — Simon Magus alfo might be reckoned of this number, who boafied him- felf the great virtue, or power of God, and drew many after him. And one Dojitheus^ men- tioned by Origen *, who was a Samaritan^ and declared himfelf to be the Son of God. As the whole nation was full of the pcrfuafion of
t jofeoh. Ant. 1. 20. c. 5. 1. i S. c, 4. § i . % c. S. § 6.
* Conir.'Ceir. p. 6 58.
Z 2 the
^4^ Farther Proofs of Chrijl's Afcenfion. Serm. 12V
the Meffiah's coming about this lime, though they rejecfted Chrift, the true Mefliah, they were ready to fall in with every impoftor who fet up for a temporal deliverer.
Yt2i yofephus tells us J, " that as \ht Romans were befieging the city, and as the temple itfelf was burning, fix thoufand Jews fled into one of the remaining porticoes of the temple, perfuaded by a falfe prophet, who told them that God commanded them to afcend thither, where they fhould receive falvatian and deli- verance s but that the Roman- fold iers having fet the portico on fire, they all perifhed, not one being faved." The fame author adds, ** that many perfonfs were fuborned by the tyrants to declare themfclves prophets^ and to afTure them of help from God, to prevent the people's forfaking them and deferting to the Romans ;" fo abundantly was this part of the prophecy fulfilled.
Again, Te JJmll hear of wars and rumours of wars : See that ye be not troubled : For all thefe things muft come to paj's^ but the end is not yet :' For nation Jhdll rife up againft nation^ and king- dom againfi kingdom^ and there poall be famines and pejlilenccs and earthquakes in divers places ||. Thefe things- were all literally fulfilled j the whole Roman empire being thrown inta civil wars and commotions by Vitellius, Otho and- Vefpajian. 'Judea in particular was extremely diflrefled by the growing appearances of fedi- tion and rebellion againfi the Roman power.
\ B. Jud. p. 388. jl V. 6. 7.
In
Scrm. 12. Farther Proofs of Chrifi^s Afcenfion. 341
In many nations where they hved, they were dedroyed in large multitudes by the inhabitants of tne countri:is, who hated them : In Mefo^ pot ami ay Alexandria and Babylon, Cafarea^ Seythopolis^ Ptolemais, I'yre, Gadara and Da^ mafcus^ as Jofephus defcribes in moft moving terms *. Yea, he fays -fy almoft in the words of our blelled Saviour, " that the war with the Romans was the mofl dreadful that ever was entered into, when cities fought with ci- ties, and nations with nations."
The fame author tells us of a dreadfuiy^?- mine in yerufahn, in which many perifhed for want, in the reign of Claudius : And prophage authors alTure us, that in the reigns of Clau- dius and Nero, the moft terrible earthquakes happened in Crete, Smyrna, Miletus, Chios, Sajnos, and in Afia j in which the cities of Laodicea, Hierapolis^ Colojfe and others perifhed. Again J, Theyjhall deliver you up to be afficled ^nd Jhall kill you ; and ye fiall be bated cf all men for ?ny fake.'' Thus Peter and John were delivered to the Sanhedrim ; James to Herod 5 Paul to Gallio, Felix, Fe/lus and Nero, and were whipped, itnprifoned^ put in bonds and murthered. Stephen was Jloned to death ; and bo:h the James s, one w..s beheaded by Flerod, and the other condemned and ftoned by the San- hedrim. They were alfo hated by the Jews^ and as 'Tacitus informs us, by all men, and de- Jlroyed 2X Rome in large numbers by Nero, as the fame Tacitus affirms ; rather through the
* L. 20. c. 2. § ult. t B. Jud. Procem. J v. 9.
Z 3 public
34^ Farther Proofs of ChriJTs Afcenfion. Sprm. 12.
public odiimi, than for any crime that could be proved on them. — Again, T'here fiall be great tribulation^ juch as was not fine e the begin- ning of the world to this time, nor ever fall be. fofephus verifies this prediction by faying, ** that of all the cities v/hich w^ere lubjed: to the Roman empire, our's attained the height of felicity, and was thrown down into the extreamefl mifery §, and to fay all at once, I think, lays he, no city ever fiffered fich things, as no nation that can ever be named, arrived to a greater pitch or height of wickednefs ||." Again , This gofpcl cf the klngdo-m flmll be preached ' in all the world for a witnefs unto all nations, aiid then the end JJjall come'^. An ex treamly re- markable prediction, coniidering the circom- flances of Chrift, the nature oF his religion, and the hatred, to which he himfelf foretells chrifiians fhould be fubjeCt for his name fake : And yet this was fulfilled before the dejlruSiion c/'Jerufalem i the gofpel having been preached to all nations before this event, and large numbers profelyted to tlie faith of Chriit. After thefe things JJ:all the fun be darkejied, and the ?noon Jhall not give her light, and the flars fall fall from heaven j and the powers of the earth fall be Jljaken*, This is a figurative ex- preffion, taken from the prophets, of the great calamities of the Jev/ifh nation, and the utter fubverfion of their government and nation, and of the deftruCtion of their princes and people. It may be partly uaderitood literally,
§ Procem. || Lib. vi. ii; % v. 14. * v. 29.
that
Serm. 12. Farther Proofs of Chrifl's Afien/ion. 343
that the Sun fliould be oh/cured^ and the Moon darkened hy iht flames and f moke, ari fin g from the biirning 2ind dejirii^ion of their cities-, in confequence of which the ft ars fiould fall from heaven^ and xh^ powers of the heavens be Jldoken : Their /r/wd'i and nobles Ihould h& flript of their power and dignity^ and the whole frame of their conftitution and governinent entirely dif- folved. And thenfJ:all appear the flgn of the fon of man in heaven -f-. /. e. Not that there lliould be any fign appearing in the heavens of the fan of man, but they^/^ ihould appear of the fon of man^ who is in heaven^ the tokefi of his heavenly power and majefty (hould ap- pear, viz. in the dsjtruBion of Jerufalem. 'The?! fall all the tribes of the earth mourn : The whole JewiftD nation (liall be in the utmofl: for- row : And they fall fee the fon of man coming in the clouds of heaven with power and great glory. They fhall fee the fon of man, viz. by the effeBs, by fignal vengeance : 1^ hey ft: all fee him coming in the clouds of heaven, i. e. jwiftly, fud- denly and irrefftibly^ or by the dreadful terrors of his anger, as though he were cloathed with a dark and heavy cloud. They fliall fee him coming in the clouds with power and glory, with an irrefftible power for their defruBion, which (liall manifell: the glory of his fate, and the height of dignity to which he is advanced ; the authority he is invefted with by God, his Father, and his power to take vengeance on the implacable enemies of his perlon and doc-
t V. 30.
Z 4 - trine.
344 Farther Proofs of Chrijl's Jfcen/wK. Serm. 12^ trine. And he fiall fend his angels with a great found of a trumpet ^ and they fiall gather together his eleB from the four winds ; from one end oj ihe heavens to the other : i. e. as I apprehend, Chrift fliall fend his mejjengers to give warning to his faithful difciples throughout the whole land of fudea, of the approaching deftrudion of the Jews j which ftiall be as effectual to fave them from the common calamity, as though they were warned by an heavenly trumpet to efcape it. Though if we interpret the words more literally^ we (liall not be deftitute of the accomplifhment of the prophecy ; fmce fo- .fephus -f- affures us, that Jefus, the Son of AnanuSy cried out with a loud voice againfl ferufalemy juft before the deftruclion of it ; *' A voice from the eaft, a voice from the weft, and, in the very words of Chrift, from the four winds, againfl ferufalem and the temple ; a voice againft the bridegrooms and the brides, a voice againfl the whole people :" And that on the feaft of Fentecoji the priefls, as they ■were entering into the temple to perform their ofBces, heard a voice crying out, " Let us depart hence." Circumfiances that were fuf- ficient to warn the Chriflians to make their efcape, and fave themfclves from the con- demnation and vengeance of that people.
Now confider this deftrudion 2.^ foretold by Chrifl in all thofe circumfiances that have been mentioned, as thus exadly accomplified, and predided as what fhould be the fgn and
t Bel. Jud, p. 339.
demon'-
Serm. 12. Farther Proofs of Chr'fi''s Afcenfwn. 345
demonfiration of his kingdom and glory ^ and I tjhink it will amount to fuch a demonftration of his being alive, and afcended into heaven, and advanced to regal majefly and power, as carries in it the ftrongeft conviction, and is the noblefl; confirmation of our faith in him, as exalted to heavenly glory.
I might add, that this is frequently infifted on in the writings of the Apoflles, as an event that fliould certainly happen in proof of Chrift's glory : But this would carry me jnto a large field of difcourfe ; and I fhall now only add, that as this truth is thus abun- dantly confirmed, the whole of Chriflianity ftands upon an immoveable foundation. The {ifcenfion of Chrift proves his divine authority, — the truth of his religion, the necejjity of be^ lieving in him, the adva?itage of obeying him ; and jujlijies our hope in him of his iaft appear- ance to the tcniverfal judgment, when he fhall raife the whole race of men from the grave, bring them before his tribunal, feparate the good and bad, condemn the wicked to ever- lafting punifliment, and introduce all his faithful difciples into that heavenly kingdom that is prepared for them from the foundation of the 'world 'y and con fidering thefe things, what r^anner of perfons fiould lae be in all holy con^ yerfation and godlinefs.
SPRMON
34^ The Defcent of the Serm. 13.
SERMON XIII.
The Defcent of the Holy Spirit on the Apoftles.
Acts ii. i, 2, 3, 4.
And -when the day of Pentecojl was fully come^ they were all with one accord in otie place. And fuddenly there catne a jound from Hea- "oen^ as of a ruJJjing iraghty windy and it
filed all the houfe where they were fitting. And there appeared unto them cloven tongues, like as offre, and it fat upon each of them. And they were all filed with the Holy Ghofy and began tofpeak with other tongues^ as the
jpirit gave them utterance,
ST. LukCi the author of thefe A5ls of the Apoftles, tells us, that our blelTed Sa- viour, juft before his afcenfion, being ajfembhd together with his ApofilcSy whom he had chofen, C07J27na7ided them that they foould not depart from yerufalem, but foul d wait therefor the promife of the Father^ or for the accompli (liment of that promife which he had made them in his Father's name, 'viz. the promife of that holy fpirit cf truth, that fmild guide them into all
truth'^.
Serm. 13. Holy Spirit on the J^ojiks. 347
truth *. For thus our Lord adds : Jchn truly baptized with ivater, hut ye Jl:all be baptifed with the Holy Ghnfty not many days hence. And though the heads and hearts of the Apoftles were flill full of notions about the temporal power of the Mejjiahy and of the reftoration of a temporal kingdom to Ifrael, yet our bleffed Lord tells them, that as the efFed of their receiving the fpirit of God, they fliould become witnejfes to him in '^erujaJemy and i7i all jfudea^ mid in Sa^ maria^ and unto the uitermojl parts of the earth. When Chriji hadjpoksn thefe things, a cloud re- ceived him out of their fight, upon which they returned to ferufalem according to their mafter's order, where they cofitinucd in prayer andfuppli- cation^ expe<fting the accomplifhment of this wonderful promife. And accordingly in about ten days after the afcenlion of Chrift, and the giving this promife of the fpirit to the Apo- llles, when the day of Penteco/l was fully come, and they were all with one accord in one place, there came juddtenly a found from Heaven, as of a riijlnng mighty windy and it filled all the houfe where they were fitting. And there appeared unto thcfn cloven tongues, like as of fire, and it fat upon each of thtm, And they were all filled with the Holy Ghojl^ and began to fpeak with ether tongues^ as the fpirit gave them utterance, I. e. to preach the gofpel to perfons of diffe- rent languages, who were then met at Jerufa- lem from the mofl dillant parts of the world, in that language which each particular perfon
* John xvi. 13, .
fpoke.
34^ The Defcent cf the Serm. i^."
fpoke, and had been educated in. This is the account given of this great and marvellous event by the facred v^^riter, which juftly afto- nifhed all who were witnefles to it, and is an event the mofl: extraordinary in its nature, and which derives the higheft honour and credit to the Apoftles and the religion of Jefus Chrift. And in fpeaking to it, I fhall confider,
I. The nature of i\\tfa^ itfelf.
ir. Some peculiar circumjiances attending it. And
III. The proof it carries in favour of our Lord^s charaSier, the divine mijjion of his Apo^ ftles, and authority of his religion,
I. I am to confider the nature of thtfaSi itfelf, as recorded by the facred Hiftorian, and it confifts of thefe particulars. As the Apoftles were all fitting together,
I . There came from Heaven a found y as cf a rufiing mighty nsoind^ and it fdled all the houfe where they were fitting ; from which account it doth not appear, that there was any violent blaft of wind perceived, or that actually filled the room ; but only that there was 2, found heard by them throughout the whole apart- ment, that refhnbled the noife of a violent driving wind. The wind and the found of it, were emblems of the divine appearance and prefence, both amongft facred and prophane v/r iters. Thus our firll parents are faid to have heard the voice of the f,ord Gcd, walking in the garden in the cool of the day -f^ ; Or as I
f Gen. iii. 8.
Hioulcl
Serm. 13. Holy Spirit on the Jpojiles, ^4^
fhould rather render the words more literally: ^bey heai'd the found of the Lord God, walking in the garden^ in the wind of the day ; in which paflage the word walking is not to be referred to God^ as though he was defcribed walking, but to that founding wind^ or rather to that awful found, which was brought to their ears by the wind, the found coming from the quarter from whence the wind blew, and growing ftronger and ftronger as the Shecbinah more nearly approached them. And thus we have expreflly, the found or voice of the trumpet walking J, and greatly encrealing. Nor can I help obferving, that the expreffion of God's voice walking in the garden i is very e?nphatical in the original Hebrew ; the verb being in that form, which denotes the great ijitcffenefi znd frequency of any thing ; and fliould have been rendered, to dojuflice to the energy and fpirit of that language, they heard the Lord God's found or voice come with encreafing ter- ror ru(hing on, according to the courfe of the wind. So that this awful found of the wind, was the emblem of the prefence of God, Many other paffages of like nature might be men- tioned J but I fhall only add, that on this ac- count 'tis faid, that God flies on the wings of the wind^i becaufe the found conveyed by it is the fymbol of his majefty and glory. This found therefore, that filled the houfe where the Apoflles fat, like a mighty ri filing windy was the prelude to the appearance of a more
X Exod.'Xix. 19. § p. i. 18, 10.
vifilh
350 ^he Defcent of the Serm. 13.
vtfible glory of Gody and of that divine prefence that manitefted itfclf in the communication of the extraordinary gifts of his own blcfed fpirit. For
2. Immediately after this found, there ap- feared unto the Ap of tics cloven tongue Sy like as of frey andit fat upon each of the^n. Commenta- tors differ in the explication of thefe words. I fliall not recount thofe differences, only give you what appears the natural plain fenfe of them. There fuddenly appeared to the view of the h'^Q^^'i> fever al tongueSy which feemed divided in the 7mdft, 'and looked like fire, i.e. bright, lurninous, and fparkling like fire j which fire, or luminous appearance, in the fhape of divided tor\guQ,Sy fat upon the heads of the ApoftleSy each one having this emblem of the f].:>irit of God on his head, fo that each of the ApoftleSy and whoever elfe v^a^ prefmt with them, faw on the head of all the other Apoftles the fame form or {liape of a divided fiery tongue, that refted upon hlmfelt. The appearance here was natural and fuited to the gift beftowed. The tongue that reil:ed on the head of each of them denoted the confequence of a new tongue or languagCy that he was enabled to fpeak with. The tongues were divided, to (liew they had communicated to them the know- ledge of diferent languages. They had the appearance o^ fire, to denote probably the pu^ rity of thtit doBrine, and the power and effcacy that attended it -, and this gift was attended; with this external fi^-n and emblem, to fliew that it was truly miracuhus, the emb]em itfelf
being
Serm. i^. Holy Spirit on the Apojlks, 351
being evidently extraordinary and fupernatu- ral ; and the more efFed:ual]y to draw the at- tention and regard of all the Ipedlators and auditors, to what (hould be delivered by thefe men, who were thus i^^vi by miracle prepared to fpeak to them. But,
3. In confequence of this, the Hiftorian relates, that they were all filed with the Holy Ghoft ; or with thofe variety of gifts, proceed- ing from the immediate infpiration of the fpirit of God, that were necefiiry to fit them to be witnejfes of Chrift, and the aiithorifed preachers of his religion to the whole world. And undoubtedly as our blefled Saviour had promifed them this gift of the fpirit, to lead them into all truth, relating to the nature of his kingdom, and the dod:rines of his gofpel, fo one principal part of the meaning of the ex- preffion, of their being filed with the Holy Ghoft, was, their being by his immediate in- fluence, infpired with a clear and diftinSl 'view of the def.gn of his coming into the world, of the power he was to exercife, of the goverfjment he was to ere (ft, of the laws of his kingdom, and of every thing that related to that new inftitution of religion, vvhich was now to be eftablifhed in the world by their docftrine and miniflration. For' the gift of tongues was not defigned to be a mere vfelefs gift, but to be properly exercifed. But this they could not have done, had not their minds been firfl: illuminated with the knowledge of their ^^reat mailer's dodrine, and their former national Jewijh prejudices and mifconceptions concern- ing
352 The Defcent of the SermV ip
ing their Mefliah been cured 3 had they not been taught thernfelves what they were to teach others, and quaUfied by an infallible knowledge of Chrift and him crucified, to be- come the inftrudors of the world in this ex- cellent dodtrine, in thefe unfearchable richer of Chrift. And this was in reality xhtfaB. For though before this efFufjon of the fpirit of God on them, they had the fame worldly carnal fentiments of the Mefliah and his kingdom, yet now they appear quite chajiged from their former felves, and in their firfl publick dif- courfe to their brethren, they fpeak in a quite different language, and expreffly declare, that the crucified i raifed Jfus^ exalted by God's right ha?idy afcended. into Heaven y and who had re-^ ceived and poured out the Holy Spirit, was con- ftituted and appointed both Lord and Mef/iah, And as they were thus thernfelves enlightened by being filled with the Holy Ghofb, in or- der to enable them to preach the fame doc- trine to xhelr brethren throughout all the world :
4. The Hiflorian farther remarks, they be^ gan to fpeak with other tongues , as the fpirit gave them utterance. The things they fpoke were, the wonderful works of God -f, fuch things as related to the defgns of his providence^ the ^r- complipjnie?it of the ancient prophecies^ and the charaBer and kingdom of the Meffiah, the doc- trines he taught, and the miraculous works God performed by Chrift ; things that were worthy of God, and evidently appeared by the extra-
t Ver. II.'
ordinary
Serm. 13. Holy Spirit on the ApoflUs. 353
ordinary nature of them, to be fpoken under his immediate di region and infpiraticn. And thefe things they fpoke with other tongues^ i. e. freely and intelligibly in other languageSy than that v/hich was their native one, and the only language which hitherto they had ever under- llood. When this infpiration was given to the Apollles, there were at that time dwelling at yerujdhn, JewSt devout men, out of every nation under Heaven^ where any Jews refided -, many Jews that had come from all parts of the world where they were difperfed ; partly becaufe of the feaft of Pentecoil:, when all the males throughout the whole country of Judea were to repair to Jerufaiem \ and prin- cipally, becaufe about this lime they knew their Meffiah was to come, all the prophecies tending to and centering in this fealon. On this account the more religious Jev/s, who waited for the confolation of Ifrael^ came home from the mofi: diflant countries, to fix their dwelling at Jerufaiem, there to enjoy the prefence, and fliare the blefiings of the Mef- liah's government ; perlons from Parthia, Mediay Elafnitis, Mefopoiamia, Cappadocia, Pcntusy Afia^ Phrygia^ Pamphylia^ Egypt ^ Lybia, Italy^ Crete, and Arabia -, from all the moll: difiant parts of the world, where any of the Jews had inhabited. Now the fewsixoxn all thefe countries heard the Apoftles f peaking in that which was the peculiar langtiage of the- coun- try in which they had been born \, Every man
{! Ver. 6. - VoL» I. . A a heard
354 ^'^^ Defcent of the Serm. r^.
heard them fpeak in his own language. JVe hear them fpeak in our tongues the vjonderful works of GodX' 'Tis a vain and groundlel's imagi- nation of fome writers, that the Apoftles had not the gift of any languages at all, but that they fpoke in their own native dialeB, and God miraculoify caufed the perfons who heard them to under p. and them^ as though they had fpoke n to each feverally in his own language, though he did not. For this is contrary to the whole ftrain of the New Teftament, when fpeaking of this fubjed;. Our Saviour fays expreflly, that they fioul.i fpeak with tongues §. In this chapter were my text is, the Apoftles are faid to fpeak with other tongues •\-, Amongft the Corinthian converts, there were the two different, yet lifter ^^y^j of tongues^ and the interpretation of tongues \ and St. Faul de- clares ht fpoke with more tongues than all of them. Not to add, that had this been the cafe, the miracle would have been wrought on the hearers, and not on the Apoftles, and would fcarce have been an authentic evidence of their divine million and infpiration. Nor would the emblem of tongues have been rightly chofen, had this been the fad, but that inftead of thefe refting on the Apoftles, ears off re would have appeared to, and fettled on the heads of the hearers. But the whole account proves thecontrarv, v'rz that t\\Q jipojlles fpoke the dif- ferent languages o{ \k\Q,{z feveral countries, from whence the foreign Jews hadtravelled, now to
X Ver. J I. § Mark xvi. 17. -f Ver. 4.
fix:
^erm. ij. Holy Spirit on the ApofiUs. ^55
fix their refidence in Jeriifalem. And that Vve may not imagine there was any diforder or con- fujion amidft fo many fpeakers, who fpoke different languages, the Hiftorian adds : 'That they fpoke as the fpirit gave them utterance^ i.e. each ipoke that particular language which the fpirit of God dictated to him, and in that or- der andfeafon as the fame fpirit diredled him. For the account fhews, that this whole a;f- fair was conducted in the moil regular man- ner, fo that all heard them fpeak dijlindlly the great things of God, and each heard them in his own language diilinClly, fo as to he judge of what was fpoken, and of the propriety of the words in which each fpeaker delivered himfelf. This is that great event, the remem- brance of which hath been kept up in the Chriflian church, and annually celebrated on xh\'i' feftival oi Fcntecoji. And itisoneofthe mo(l vtiracidous fa5ls that ever was recorded, and is the mo ji Jubfiantial proof of the divine influence on the minds of thofe, who were thus inflantaneoufly endowed with a facility of fpeaking langua2;es^, they had never fludied and underilood, and which without a miracle can never be attained, but by long fludv, fre- quent practice; and repeated converfe with thofe, to whom the language we learn is fa- miliar and natural; But there is a quefliori On this fubje'ft of fome difficulty, thoa;>h of no great importance to the interefl of Chri- flian ity, njiz.
Whether the Jlpnftlcs cniy v/ere at this fea-
fon endowed with this extraordinary girft of
A a ?. tongues
35^ T*^^ Befcent of the Sefm. i ^.
tongues, or whether it was not alfo commu- nicated to the 120 difciples^ that were met toge-< ther with the Apoftlcs *, when they proceeded to the choice of one into the Apoilolate, in the room of Judas Ifcariot, who had deftroyed himfelf. Thofe who think that the 120 dif- ciples were equally endowed with this gifty with the Apoftles themfelves, found it upon their being prefent with them at the elettioa of Matthias ; but to this it may be anfwered, that it doth by no means follow, that there- fore they were prefent with the Apoftles, when this gift was conferred upon them ; and the connectfon of the biftory feems to inti- mate they v/ere not. For immediately after 'tis faid, that Matthias was numbered with the "Eleven ApojUes -f*, 'tis added : And when the day of Pentecoft was fully come^ they, viz. the Apoftles, were all with one accord in one place j. And when Peter^ in anfwer to thofe who 7nockedj and faid they were full of new wine flood up, with the Eleven, ht faid to them^ thefe men are not drunken, as ye fuppoje §, evi- dently turning the eyes of the audience to the perfons o^' x\\o{q who ftood up with hi tn. But what feems the moft decifive in the cafe is : That thQpromife of the fpirit, in this firfl ex- traordinary vifible defcent of him, feems to have been peculiarly made by our blefled Lord to his Apojiles only. I will^ faith Cbrift, pray the Father, and ht fall give you another comforter, that he may abide with you for ever ||. He
*Aasi, K. fAasi. 26. jAasii, I. § Ver. 14, 15. 11 John xiv. 16, 17.
dwelleth
Serm. 13. Holy Spirit on the Apofiles, 357
dwelleth in yoii^ andjl:all be in you. And when the comforter is come, ivhom I will fend unto you from the Father ^ he Poall tejlify of me *. If I go not away the comforter will not come unto you ; but if I depart I will fend him unto you.- — lie f Hill guide you into all truth — and he JJjall fJjew you things to come -f*. And in his laft meeting with the Apojtles whom he had chofen^ he com- manded them to wait at ferufalem^ for the pro- mi fe of the Father^ which they had heard of hiniy aiTuring them, that they jldould he baptifed with the Holy Ghoft^ not many days after this %. So that as thh promife of the fpirit^ in its firfl efFulion, V^-^^ Q.v\dGni\s conf?2ed to the Apoftles, I apprehend they only were the perfons who at . this time received it. Efpecially if to this we add : That this promile was confined to them for very peculiar a.nd /peciai reajons : To teach them all things^ and bring all things to their rememhra?tce^ whatfoever Chrift had [aid unto them §, It was to guide them into all truths even into the knowledge of thofe truths, which be- fore this gift they could not bear\\^\.- e. were not difpofed to receive , and what is princi- pally to be regarded, to qualify them, and point them out to the world, as the authorifed, iiuthentick witncfjes of Chrift^ of all he taught, v/hat he had fuifered, and how he was rifen from the dead, and exalted to the right hand of God. Ye fiall receive power j fays Chrifl, or authority, after that the Holy Ghoft is come upon youy and ye jhall be witncfjes to me
* John XV. 26. t John xvi. 7, 13, 14. J Adts i. 2, 4, 5. § John xiv. 26. jj John xyi. 12, i ?,
A a ^ in
35^ ^he Beffent of the Serm. 12.
in yert/fale?72 — a?jd unto the iittermoft parts of the earth *. Now had the Tpirit deicended on all the 120 in the fameviiible and miraculous manner as he did on the Apoftles themielves, there would have been no dijlin^licn of ho- nour and priviledges made between the Apo- flles and them ; but the 120 diiciples would have been equally pointed out ab Chrift's levV- neffcs to the worlcU wi.th the tivdve ApojtleSy which fcems contrary to the moil cxpreispro- mifes of Chriil, and therefore cannot be eafiiy admitted. But thus much of the nature of the gift itlelf. And upon the whole it appears,
1. To have been truly extracrdinary and W- racidom. 'Tis not without much care and repeated inftruStion^ that children attain to the knowledge and right pronunciation of, and a facility of fpeaking their native language ; and the reafon of their fpeaking it with rluency and eafe and exa(5i;nefs, is becaufe by being habituated to it from infancy, their organs of fpeech are more eaiily formed for a right pro- nunciation, and they infcnfibly enter into, and by daily ufs rem::;mber, the idiotifms or pecu- liarities of expreffion, and llyle of the lan- guage they are educated in. ilUthis is much more dificult to perfons of riper years^ who though by long and diligent application they may attain to the knowledge of foreign lan- guages, fo as to read them with perfed: un- derifauding, and even iofpeak them and con-
* A6ls i. 8.
verfe
Serm. 13- Holy Spirit on the Apojlks: 359
ve^fe in them intelligibly ; yet for want of being early taught to fpcak them, they gene- rally retain afomewhat in the manner of their pronunciation, that betr ys the language not to be their mother one, but inflantly dilcovers a defed to all feniible natives. But that any one man, fhould iiifumtly fpeak a language he never knew, and fpeak it with propriety and eafcj this is impoj/ible in the nature of the thing, without a divine illuminationj and an imrnefiate infpiration fro?n Gcd j to whom as all languages, and all things are perfedly known, fo he is able by his fpirit inlbntane- oufiy to convey the fame knowledge, in what- foever degrees, and to whatfoever perfons he pleafes. And though the gift be in itfelf the ??iGft extraordinary one that 'tis poflible to con- ceive of; yet if the ejid to be anfvvered by it, in the moral government and providence of God, be of importance enough to deferve and require iuch an extraordinary communica- tion from his fpirit -, then as there is this con- ned:ion and harmony of importance between the end and the means ; the means will no n;orc appear incredible becaufe miracidous in this inftance, than in any other cafe, where the means and the ends are but juft anfwera- ble to one another. The only pofTible clr- cumftance that can m.ake what is called a m'racle incredible ^1% not the thing itfelf, which to God is as eafy as any of the operations of nature, which in truth are all of them the ef- fe(5ts of his conflant a(fi:ive power ; but the impropriety of the thing, when 'tis introduced A a 4 and
3^0 'The Befccnt of the Serm. 13.
and pretended to where there is no fufficient end to be an'fwered by it, when the fame ef- fect, which the miracle is alledged for, could be as well and as eafily accompUlhed without it ; and, in a word, when there appears no- thing great, peculiar and extraordinary, to render the miraculous interpofition worthy of God, and expedient and neceffary to anfwer fome great deiign of his moral government over mankind. When fuch a deiign as this can evidently be pointed out, 'tis impertinent to alledge the incredibility of the thing, be- caufe extraordinary and miraculous ; for con- fidering God as the agent, nothing is extra- ordinary or miraculous to him- ; and if the miracle and deiign of working it be propor- tionable, there is as much of nature, litnefs and propriety in this cafe, as in any other that can be mendoned. And therefore I would obferve,
2. That no miraculous interpollrion what- foever could have been better adapted to time and circumjiancesj and the intention to be anlwered by it, than this of the miraculous communi- cation of languages to the Apoflles. It might feem a \Qxy fl range prom'ije of Chrill; to his Apoftles, juft before his afcenfion to gloiy, that they fliould be his witnejjes in Judea and to the uttermoji parts of^ the earthy i. e. teach his dot^rine and religion to their brethren, in all the different nations of the earth where they lived. They might well wonder and fay : How can this be ^feeing we know not the languages cf the nations "^ And indeed the thing was na- turally
Serm. 13- Holy Spirit on the Apoftles. 361
iurally impoffible for them. 'Twas a promife never to be accompliihed liithciit a miracle. But what could be more admirably fuited to this important purpofe, than this miraculous gifts of tongues, whereby this promife of our (Saviour was literally and injl ant ly fulfilled, the gofpel at once revealed to perfons cf every ?ia- tion, and a foundation laid on which to ga- ther churches amongft all people^ and to con- vert the world to the knowledge and worfhip of the one only living and true God. And if the refcuing the world from ignorance, fuperflition, idolatry, impiety and vice, and the recovery of all nations to truth, rational religion, exemplary virtue, and real happi- nels ; if this benevolent purpofe was wcrtby the expence of a miracle^ as methinks it looks as if 'twas worthy of it ; this miracle of the gift of languages was worthy of God, as it qualified the Apoftles effedtuaily and inftantly in part to bring about this kind defign. And it mulf be faid to the honour of thefe twelve Galileans^ for fuch all the Apoftles were, that though they frequently pretended to miracles, yet they never introduced them upon an improper occaiion, and always made choice of fuch, as could be referred to no other but a divine original, and were z?, great, important andy$?, as tho' God himfelf had made choice of them on the occafion, and adlually wrought them for the purpofes they are intended to efla- blilTi. But I now proceed
II. To lay before you {oxnt remarkable cir cum- ftances attending this very extraordinary and
mira-
^Si The Defiant of the Serm. ig.
miraculous event ; and here are many that otfer themfelves to our conlideration. As
I. Tht char a5ier and education of the per Jons , who were all GalileanSy and univerfally known to be fuch ; for the multitude of Jews, that were drawn together upon the report of this furprizing event, were amazed and marvelled on this very account, faying one to another : Behold, are ?iot thefe ivhich fpeak, all Galileans f How then hear we every one of them, in our own tongue wherein we were born f This was one principal reafon of their amazement, that Galileans (liould fpeak in their feveral native languages. 'Nothing was more contemptible to the poHte and learned Jews than a Galilean, and it v/as a maxim with them, that out of Ga- lilee 7io prophet coul I arife. Befides, fomewhat in their very manner of fpeaking, that was difagreeable to the other Jews, they were reckoned a rude, unpoiiOied, illiterate, and ignorant id of men, from whom no know- ledge or learning, or any th ng great or good was ever expected. And as to thefe Apoftles and witnejfes of Chrift, they had been bred up in lov/, laborious, fervile employments, being fijfhermcn and publicans^ and fo partly defpifed, and partly hated by the other Jews ; and were known never to have had the advantages of a liberal education, to have been cultivated by, and trained up in the liberal aits and fciences, or taught any kind of languages, befides their native one. When they were firft convened before the High Prieil:, to give an account, by what power, and by what name they had done
the
Scrm. 13. Holy Spirit on the Apoftks. 36^
the good deed to the impotent man, whom they cured ot his lameneis, tis oblerved by the Hiftorian, that their examiners perceived that they were unlearfjed and ignorant men, and that they took knowledge of them^ that they had been icith Jejiis *, i.e. that they had been his fol- lowers and dilciples. So that there is not the leafl pretence for any fuggefiion, that they had acquired the knowledge of the languages they fpoke by education or previous Jtudy^ or that they had travelled, like fome of the an- cient lawgivers and philofophers, into foreign nations, and by converfe with wiTe and learned men there acquired their f]<ill in the tonp^ues they fpake in, or of the extraordinary things in which they inftructed their hearers. Their whole hiftory is a contradid:icn to any fuppo- fition of this kind. And
2. Their immbcr is con fider able, twelve nien, if no rank and character in their own country, appear at once in the mo(t piihlick
fcene of life, itt up for divme author ative teachers of mankind, zndifpeak various languages they had 72ever before had the leail knowledge of or acquaintance with. Had one of them only pretended to this extraordinary fldl!, and fpoke in a language or tisoo different from his Tiative one, there might have been fome fuf-
,picion of delufon ; and that he had htcn pri- vately ftudying thofe tongues, and at the proper time, after having in fome good menfure perfed:ed himfelf in the knowledge of them.
Ads iv, 13.
at
3^4 7he Defcent of the Se'rm. 13.
at length ventures to fet up under the pre- tence of infpiration, and to claim the charac- ter of a prophet and teacher immediately fent from God. But that fuch a number of men, as the Apoftles were, who had been bred up iofervile employments, till the time of their attendance on Jeius, and who had been his followers but about three years, (hould all at once difcover this amazing knowledge, can never be accounted for by the imagination or fuggeftion, that it was the efrecft of pre- vious fludy and learning. Efpecially as it doth not appear, that the Apoftles had any one ot them the leaft conception or appre- henfion of ever receiving this gift, during the whole life of Chrift. The only hint he appears ever to have given them of it, was after bis refurreSiiojy and but a very few days before their thus fpeaking in publick, when he told them : l^hije things Jhcdl fellow them that believe ; in my name they ft:all caft out Je- vils, and they Jhall [peak with new tongues %- This was but about ten or twelve days before they actually thus fpoke j fo that the gift appears as much unexpc<fted and as really furprizing to them, as it was to thofe who heard them fpeak. But
3. The number of languages and dialers they fpake is as truly amazing as the number of men that /^o/^^ them ; languages not only dif- ferent in diahSl from one other, but efentially and in the very conilitution and frame of
X Ivlark xvi. 17.
them.
Serm. 13. Holy Spirit on the Apoftks, 365
them. The Galilean, Hebi-ew, Syriac, and Arabic languages, were all but different di- alects of xhf^Jame tongue^ but ejjentially diffe- rent from the Parthian and Median, as thefe were from the Greek and Roman ; and thefe again from the JEgyptian, Cretan^ Lybian, and others mentioned by the facred writers. The knowledge of thefe, fo as to fpeak readily and with propriety, is mere than enough almoff for any one lingle life ; efpeci- ally for private men, who have never had the advantage of any long converfe with fo- reigners. And though by long fcudy all ihefe different languages mentioned may be fo far underjlood, as to be read with tolerable eafe, yet to /peak 2Lnd pronounce them readily is in the nature of the thing abfolutely impoffible, without acftually living with thofe who fpeak them, and learning the pronunciation by- habitual ufe and converfe. Coniider farther
4. The place where they pretended to this knowledge and gift of new and foreign lan- guages. 'Twas not in fome fecret or obfcure part of Galilee, were no proper witneffes could be prefent with them ; nor in the midft of a few ignorant; illiterate perfons, upon whom they might make any unintelligible cant or jargon, pafs for new- and foreign tongues, without any fear of contradidion, or difco- very of the impofture. But 'twas in feriifa- le?n itfelf, the capital of Judea, where great numbers of learned Jews and Prrfelytes re- paired ; in the prefence of thefe colledted from all nations, they pretended to fpeak in their
feveral
^66 'The Defcent of the Serm. i^-
feveral different languages, without fear or apprehenlion of being deteded in their falfe pretendoQS to fpeak. languages they knew not, or being correded by the bed judges of thofe languages for the impropriety of their fpeech, either in the falfe pronunciation of words, or the undue application and ufe of them, con- trary to the nature and rules of the language they fpoke. And this is the more to be re- garded, becaufe thou-^ih there is no reafon to conckide, that the Iplrit of God, in the miraculous communication of a lano-uaj^e to
o o
any perfon, lliould communicate to fuch per- fon, the jimvers of rhetoric, or the rules of oratory, as they are laid down by men, which are often times unnatural, falfe, and unbe- coming the dignity of grave, fublime and important fubjeds ; yet it feems reafonable to conclude, that fo much of a language as was conveyed, fliould be {<^ far conveyed in its purity, and with fuch propriety as was ne- ceffary t-o render what was delivered in it eafy and intelligible to all that heard it, and to pre- ferve it from being received with contempt, upon account of any great inaccuracies, fo- loEcifms and barbarifms in the language in which 'twas delivered. This muft necelfarily have excited laughter and derifion in the hearers, who w^ouid not cafiiy have perfuaded themlelves, if fenfible and confiderate men, to believe, that God (hould make a falfe con- veyance of a language, when he v/as able to make a proper and a genuine one. And as any thing of this kind muH have been dif-
covered
Serm. 13. Holy Spirit on the Apojlles. ^6y
covered in the Ipeech of the Apoftles, had what they fpoke been Hable to inch a charge ; and as they were peculiarly liable to inaccu- racies of this kind, had they fpoke only from themfelves, upon account of the fubjed;s of which they treated, as being intirely new, and to which the feveral tongues in which they fpoke had never been applied, fo that there were no determinare fixed, ufual terrrxS, and forms of fpeech, under which to couch the dodlrines they delivered ; their fpeaking boldly and without hesitation, on fuch novel fubjefts, in fuch various languages, and in the prefence of thofe who had been born and bred up in the ufe of them -, fhews either fuch an im- pudence as muft have deflroyed its own de- lign, and fixed them for ever under the re- proach of impoflors ; or fuch an abfolute knowledge of the language they fpoke, fo far as they needed to fpeak it, as mult either have been the efFed; of long fludy, diligent read- ing, and frequent converfe ; or, as this could not poflibly be the cafe of the Apoftles, of an immediate injpiraiion from the fpirit of all knowledge and truth. Again,
5. The particular time when this extraordi- nary gift was conferred, deferves alfo to be taken fome notice of. 'Twas when the time of Fenteccfl ivas fully cojne *. The word Peti- tecoft fignifies the fiftieth-day, the fiftieth day from Eafter, exclufive of Ecfer day. This was a folenin feflival among the Jews, when
* Afts ii. I.
?K
^6S ^he Befcent of the Serm. i j,
all the males throughout the whole country were to appear at Jerufalem. It was the day when they offered the fir ft fruits of the har- veft unto God, and when there was the greateft concourfe of people met together in the capital for this purpofe -f-. 'Twas on this account partly, that fo large a number was from all quarters of the world affembled at this time, and which therefore, had there been any fraud or fallacy in this affair, known or meditated, had been highly improper, as it would have been liable to a more repeated ind critical examination, and therefore more cer- tainly and £ully difcovered. But our Apojiles feem to have ufed no kind of worldly prudence in things of this nature, nor to have provided any guards againft detection, and as little to have dreaded any thing of the fcandal of a difcovery. There is every appearance of opennefs and integrity in their condu(ft, and as they aded juft as circumftances and op- portunities offered themfelves, and appeared fit and proper j they took no care to provide againft confequences, but left that entirely to God, in whofe name they fpoke, and to whom they afcribed every thing that appeared extraordinary and miraculous in their doctrine and works. But it is alio obferved, that this feaft was celebrated as a memorial of giving the law from S>inai^ which was delivered on this day of Pentecoft, delivered indeed to a particular people, and for fpecial ufes and
f Nuir.b. xxviii. 26.
pur-
Serm. 13. Holy Spirit on the Apcjlles. 369
purpofts. And on the Jame day it picared God to promulgate, not to a particulai na- tion, but as it were to "CiiO, whole world, the new difpenfation and covenant oi i\\t g^Jpel \ a d as d-icfrft fruits were offered on this day, by which the whole after haiveft was coidecrut.d to God, To ih^Jirft fruits of the nations were this day prefented to God by their convcrfion to Chrift, and were the pledge of the future converhon of the woild to the knowledge and belief of his gofpel j or rather the Apof- tles themselves were through thefe extraordi- nary gilts, .fcparated and confecrated to God as the firft fruits of the after harveff, and as his chcfen inftruments, by which the good feed of the gofpel was to be fown in the world, fure, under the watering of Heaven, to rife up in the nobled: abundance and en- creafe. Again,
6. The nature of the miracle was fuch, as rendered it of all others the leaflcapahle of being (ieluf/ve, and carrying in it any fraud or im- pofition upon others. There are ways of imitating and counterfeiting real miracles, fo that it may not in fome cafes be eafy to diftin- guifli the true from the falfe. flight of hand will do many farprihiig things, that ignorant people will Icarce know how to nccount for without a miracle. Pcrfons well verfed in fnathefnaticks, experimetital philosophy , chemijlry, and the like arts, can ealily effed:, what will aftoniili perfons who are wholly unacquainted with thofe fciences, and the principles upon which thofe who underfland them ad:. Pba-
VoL. I. B b raoh'^
k
2y6 The Defcent cf ibe Scrm. 13.
rach's magicians imitated fome of the miracles of MofeSi by producing ferpents, and blood
. and frogs, either ?ra!lyy or by fome /deception of the eye. If a difeafe be inflantaneouily cured, it may be accounted for, either by having recourfe to the lirong invagination of the pa- tient, or by the fccret conveyance of fome powerful remedy, or by lome collufion be- tween the difeafed perfon and the curer. In many cafes of this kind, there will be room for fufpicion and various conjediures, where the whole of the affair cannot be known, and where fome very important circumftances are
' fecreted, which if known would naturally account for the miraculous appearance. But in this cafe there is no poffible room for any fufpicions of this kind. The fpeakirg c?2e jiew language injiantaneoujly is, according to the natural courfe of things, abfolutely i??ipoJjibte -, for one to fpeak iivo or tloree new tongues in- llantaneoufly, is more fo. For two^ for five, for twelve to do this, at the fame time and place, and in the fame manner, Aill greatly heightens the impoffibility. When any new- language is fpoken in the hearing of one to whom it is native^ he cannot be deceived in what lie hears and underftands. His ears make a faithful report, and he is abiolutely and infallibly certain that there can be no de- ception in the nature of the language, in his own mother tongue, in which another con- verfes with him. For though imagination may fometimes poTibly help forward and ex- pedite a cure, yet imagination can never mL;ke
an
Serm. i^. tidy Spirit on the y^poflles. ^yi
an Ardhian think, that a man who fpeaks Vreeky is then I'peaking good Arabick, or make an Englijhmajiy that knows nothing of pri'72ch or German^ underl^and another that is (peaking in one or other of thofe language;, or caufe any one to believe that a man who talks a foreign language is at the fame time talking to him in his mother tongue ; much lefs will it operate To ftrongly on num- bers of men of different nations and languages, as in the preftnt cafe j much lefs operate on. them ail of a fudden, without previous in- flrudion, knovviedge, or preparation ; much lefs frill operate in favour of men they nei^er knew, or poffibly hea'd of; or if they had, only heard of them to their difadvantage, and as men dcfpijcdy cenjured, and bated by the whole body of the nation. So that there could be no inipofition or fraud in this cafe, and whe- ther they fJDoke thofe languages or not, might , be as certainly and infallibly known, as whe- ther they did, or did not fpeak at all. Ihofe to whom thefe languages were native were acftually prefent, and fo could not be deceived \Vi the judgment they formed. And therefore farther,
7. As there could be no pofTible deception as to the fciSf, whether it was pretended or real, v/hether the Apoflles fpoke different languages or not 5 fo the notoriety of the fa6t delerves to be regarded, and there are the ftrorigeft confiderations that evince the truth ^ and certainty of it. The Apcflles jpake thefe languages in the hearing of a jr.uhitude cf per-
B b 2 ^072$
3 7^ 'The Defcent of the Serm. t^,
fonSy who were confounded when they heard every man /peaking in his order in their own language. They knew them to be Galileans , illiterate ^ and uneducatedy and that they never had this know-- ledge by inftrudion and ftudy. And the thing appeared fo miraculous and aftonifliing to them, that they /aid one fo another, what mean- eth this * ? Or as the words (hould have been rendred : What will this come to ^ And when fome, who underftood not the languages they fpake, imagined they fpoke unintelligible gib- i)cri(h, and imputed it to their being drunk with new wine ; the Apoilles take a method for their own vindication, which none but fools or madmen could have done, upon any other fuppolition, but the reality of the miracle, and the alTured confequence that it was from God. For in the firft place, they put their own and their mafter's charadlers upon the reality of it, and were willing that he and they (liould ftand or fall, according as it was certain or not. For they urge this as a proof of the certainty of his refurreition and advancement to his Father's right hand. This Jejus hath God raifed up % ; therefore being by the right hand of God exalted y and having received of the Father the promife of the Holy Ghofiy he hath Jhed jorth this, which ye now fee and hear §. So that here was -a folemn publick appeal to a multitude of people, in anfv/er to the charge of their uttering drunken nonfenfe and jargon, that they fpoke the languages of the perfons there prelent,
* Ver. 12. X Ver, 32. § Ver. 33.
and
Serm. 13. Holy Spirit on the Apojlles. ^73
and that this was owing to the infpiratlon of the ipirlt of God, (hed on them by Chrift, in virtue of his advancement after his refurrec- tion, to the right hand of his Father's glory. How eifetftuialiy had they been put for ever to filence, had this fad; been then folemnly and publickly denied by the muhitude, and the name and charader of Chrift and his Apoftles never more been fpoken of, but un- der the infamy of being notorious and con- vided impoftors. The Apoftles of Chrift all declared, that the truth of his being the Son of Godj and the promifed Meffiah, depended on the certainty of his refurredion ; and now they venture the truth of this foundation fad: upon the certainty of ihtu /peaking languages injiantaneoujly, which they never underftood, or fpoke before. So that they gave their ad- verCaries full fcope and room to deftroy, if they could, the whole of their pretenfions, even from their infancy j appealing to fads as their vouchers, and defying all the malice, fraud and fubtlety of their worft enemies, to contradid or deny them. Glorious proof of their integrity, and q^ the goodnefs of their caufe ! for 'till thefe two fads, of the refur- redion of Chrift^ and the gift of tongues at Pentecojly can be difproved, the Chrift ian re- ligion, as fupported bythofe miraculous deed?, will appear worthy of all acceptation, not only upon account of the excellency of its own na^ ture, and internal conftitution, but as a di-vi?ie revelation, fupported by the moft authentick and unqueftionable teftimony of God. But B b 3 what
374 I'he Defcent of the Serm. 13,
what carries- the condu(^l: of the Apofties to the utmoil; height of piefumpdon, and info- lence, upon the fuppofition of their actmg a known hnpojlurey or argues the moil abjed://^^- pdhy and folly y if they v/ere under the deJu-^ lion of an enthufiaji'ick fanatical ipirit, is : That they not only put the truth of their mailer's exaltation, and their own veracity as his wit- neiTes, upon the certainty of their having re- ceived this miraculous gift of tongues /'//Y'/;;- Jehes, but upon the cor/imtmi cation of it to. others, if they woulA re[-eit, he haftized, and believe in "J ejus whom they preaclitd. ' For thus faith the Apoftle expredly, and without heiitation. Repent and be baptifed every one of you in the name of 'Jefui Chrijl^ for the rc- mijjion of finu and you (hall receive the gift of the Holy Ghoft ; for the promt fe is to you^ and to ■ your children, and to all that are afar cfj'^^ i. e. even to the Gentiles tlicmfelves, evern to as many as the Lord our God Jljall call. Ccidd any man of common fenfe and prudence give fuch an aiilxrance as this, without the fullefl cer- tainty that he could make good the promife, and thus put it into every man's power to con- vict him of fo notorious a faliliood, and give the lye to fuch afolemn and publick declara- tion as this ? But that this was not a vam a-.id fallacious promil'e is' evident' from the ivhole hi/lory of the fropagatio?i of the gofpel, from all St. Paul'^ epi files, from' hio ^s'/'^tW^ to the feveral churches who had thefe miraculous
* Ads i!. 38, 39.
gifts
Serm. 13. Iloly Spirit on the Apojiks. 375
gifts of th^ I'pirit, and to which he appeals as the fubRantial proofs of his apoftkfl:iip, and in vindication of himfelf from the aiper- fions of thofe, who depreciated his charadler, and fct themfelves up in diredt oppofition to him ; a circumftance that mutt inevitably have ruined his reputation and characfler, had the fad: he appealed to been faUe, and had thofe he appealed to for the truth of it been able to diiprove it. But,
fi. Farther, I have before obferved, that the vouchfafement of this gift of the holy fpirit, in the miraculous endowments and powers conveyed by ir, was extremely prcpcfj, and well fuited to the circumifances of the time when given, as it made way for the fpeeJy propagation of the gofpel amongft all nations ; and I would now add, that it was proper, and even in feme meafare necejfary, XQ fettle a naery important pointy on which the fuccefs of Chriftianity, and its propagation amongft the Gentile nations entirely depended. It was the firm perfuaf^on of the 'JewSy even of thole generally too who had embraced Chri- lUa?2il)\ that to believe and obey the gofpel was 7iGt liifficient to j unification and falvation, without an intlre ccnformity to the law of Mcfes^ which they urged as abfijluteiy nc^cefiary to Gentiles as well as yews, in order to their ac- ceptance wnth God. This was a cafe of the utmoH: confequence in its own nature, and wiiich required an exprefs and decifive de- termination; inafmuch as the credit, honour, and prevalence of the gofpel dovlrine de- B b 4 pended
2^6 The Defcrtit of the Serm. 13.
pended on it. Now what could more ef- icLCZ'dAiy fettle this fonii than the teflimony of the spirit', of God himfef '^ As his miracuious dcicent oPi the Apcjiics was full evidence of their being cMtlGr'^ed iviincjfes of Chrft^ and tha. God had itpaiated them to and qualified thcni for this latred fervice, fo the jame gfts oj the f pi) it ^ wherever they were voiichialtd, were as certain an evidence tiiat the perfons v/h.o received them were accepted of Cod, and allowed by him, without any farther quaKfi- catiuns, to belong to the church and kingdom of the Mcffiah j and that therefore if they were communicate,d to uncircumcifed Gentiles upon theiry^///>, as well as to drcumcifed Jews upon theirs, and to neither, but as the immediate confequence of their believing ; the inference froivi hence was clear and undeniable, that God put 710 difference bet^ween the believing Jew and C entile^ and that therefore clrciinzcifon was 7iothingy and uncirciimcifion was nothing in God's eAeem, and that faith itfelf was abundantly jiifficie?it to juflijicationy without borrowing any alliflance from the law of Mofes. And this was the determination ad^ually made in this cafe. For Cornelius and lis family, who were uncircumcifed Gentiles, upon their believing tiie gofpel, as preached by Peter, immediately received the Holy Ghoft ; and this was allowed to be a full juiliiication of his condud in bap- tising them without circumcifion -, for even thole who contended with him and cenfured jiim lor doing it, yet when they heard this account, held their peace, no longer blamed
the
Serm. 13. Holy Spirit on the y^pcfiles, ^77
the Apoftle ; but glorified God, and in the ailcnifhment of their heart faid ; 7hen hath Gcd aljo to the Gentiles granted repentance unto life -j*. Of fo great a confequence was this ili- cred gift to Chiillianity, not only for the more Jpeedy propagation of it, but even to fettle and jix the fundamental terms of mens acceptance with God, and iharing in the benefits of the gofpel falvation. And this aho abundantly Ihews, that thefe gifts of the fpirit were real communications from God, knoivn to be fuch by the mo^ prejudiced Jews, and inch fubitan- tial gifts too, as were fufficient to remove their mo't inveterate prejudices and obje(ftions, and reconcile them to the admiffion of the Gentiles to equal privileges with themfelves, and force them to ov\/^n them to be as truly the people of God as they were.
One cannot help alfo obferving, what a fpirit of prudence there was, that viiir»lv ap- peared in the firft propagation of the gofpel. The Apoftles themfelves could not forefee this difficulty about the admiffion of the Gentiles into the church of Chrift j for they, as well as the other Jews, had an high opi- nion of circumcifion, and thought that none could be received as the difciples of Chrifl: without it, and conforming to the whole ce- remonial of the Mofaick lavv'. And the confequence of this mull: have been, their preaching the goipel only to the Jews, or binding the obfervance of the whole law on
0
t Ads xi. iS.
the
37^ '^he Befcent of the Serm. 13.
the believing Gentiles, to the unfpeakable prejudice of Chriftianity. But as ihe Gentiles were to be converted, the ditTicuky was upon what terms. The grant of ihe fpirit was a fuii determination in this point. What was this ailb an invention of tliefe illiterate Gali- leans ? This a contrivance of theirs to re- move the prejudices of the bigotted Jews ? If thefe gifts of the i]3irit were imaginary and delujive^ the "Jews would have treated them with contempt i and the ApojUes as impofton^ for pretending to confer gifts which they could not ; and inllead of bem^': converted to Chriii: themfelves, ^nd allowir;g the Gentiles to be- come fharers in the blefiines of the Meffiah's kingiom, v/ithout a conformity to their law, mull have been more ftrongly prejudiced againft Chriili-.inity, and have entertained a more inveterate hatred of it, for its being a levelling fcheme, and putting the Gentiles upon an equal foot of privileges, as the people of God, wi.h themfelves. But if thefe gifts of the fpirit were real communi- cations from God, then the difpolal of them was intirely in God's hands, and could only be communicated as he pleafed ; and the vouchlafing them to the Genti'es upon their faith, was a provifion, woi^i human prudence^ but of divine ^ifdotn, to obviate the llrongeft objediion againil: the fpread of the gofjiel, and to make wav for the Gen'.iles to become fellow citizms with the Saints^ and to be ac- knowledged as an eiTential part of the houfe- hold of God.
There
Serm. 13. Hoty Spirit on the Apofiles. 37^
There arc other ccn/tderations of importance belonging to this fubjctt ; but I can now only obfeive, how greatly the luifdom of God ap- pears, in the different purpoTes efFeded by the confuficn of languages ^ after the flood, and the gift of languages at this feaft of Pente- coft. That was z. judgment upon mankind for their ivickednefs ; this was 2, fngular hkfjing to the 'world. That con H (led in their being made partly to forget and lofe their native tongue, and to fpeak in dialeds and lan- guages unintelligible to each other. This conliiled in an ability to fpeak in various dia- leds and languages, that they might declare intelligibly the Vv'onderful works of God to all nations and people. The efFe6l of that was the feparation and difpsrficn of mankind ; this was to gather together the children of God that were fcattered abroad \. The accidental confequence of that was, the gradual lofe of the true religion ; the immediate intended con-- fcquence of this was, the conveyance of the knowledge of true religion, and the fpeedier propagation of it to tlie utrermoll ends of the earth. And as thar confulion of languages wi's immediately from God, it adds greatly to the credibility of this miraculous event of the gift of languages ; fince neither could be ef- feded but by the power of God, and that power is alike equal to both. And though the^//i' of languages was or c principal effe<^ ^f this original pouring forth of the fpirit of
t John y'i. 52.
' God,
380 The Befcent of the Holy Spirit, tec. Serm. 13.
God, yet as the Apoflles received it as the fpirit of truth and grace, fo we befides the confirmation of our faith as Chriflians, derived from thefe miraculous effeds of it on the ApolUes and others, may obtain it oiirfehes for all tlie purpofes of knowledge, fan^ification, and comfort i if we humbly and lincerely afk it of God, And if tht fruits of the fpirit ap- pear in us, in all the difpoiitions of a real piety, and the various inrtances of an exem- plary, regular, habitual virtue, it WAX be to us a fure evidence of our being the children of Gody and the comfortable carnejl of the pur- chafed promfed pojpfion. As therefore your faithy as Chridians, /lands not in the wifdom of man, but in the demonftration of the fpirit and of power, live as becomes thofe who are under his facred influence ; for if through the fpirit ye mortify the deeds of the body, ye fiall live. For as many as are led by the fpirit of God, they are the children cf God.
S E R i\^ O N
[ 38' ]
SERMON XIV.
The Proof of Chriftlanity from the Defcent of the Holy Spirit.
Acts ii. i, 2, 3, 4.
And when the day of Penfecofl was fully come^ they were all with one accord in one place. And Juddenly there catjie a /ound jrom Hea- 'U£'«, as of a rujhing mighty wind, and it
,- filled all the houje where they were fitting* And there appeared unto them cloven tongues, like as of fire, and it fat upon each of them. And they were all filled with the Holy Ghofi, and began tofpeak with other tongues, as the fpirit gave them uttera?2ce,
N the preceding dlfcourfe on this wonder- ful defcent of the divine fpirit on the Apofties, in his miraculous powers and gifs ; I
I. Confidered the tiaiiire of the faB it- felf; and
ir. Some pecidiar circumflanccs attending it. I enlarged on feveral which demonftrate the hand of God in this great event, and the ftrength of the arguments hence drawn for
the
^32 'TheVroof of Chr'ifiianity froM Serm. 14,
the divine authority of the Chriflian religion. To the circumjlances then mentioned, I would now add two more.
9. The avowed intention to be anfwered, and the immediate conjequence drawn from this claim of the extraordinary gifts of the fpirit of God, by l]\QApojll£S, is another circumiiance too re- markable to be omitted ; and this was \.o fup^ port a caufe, v/hich aimcft tJoe whole nation hated, and by engaging in which they well knew they ihould expofe themfelves to the refentment and anger of the priefts and go- vernors, and their own lives to the moft im- minent hazard of deflrudiion. 'Twas not two months before that 'Jefiis had been crucified^ at the inftigation of the priefts, elders, fcribes and council, as an impoilor and deceiver of the people, for declaring himfelf to be the Chrijfy the Son of the Blejj'ed *, after they had treated him with the utmoft indignity, and added the infolence of fcorn to hatred and cruelty. By deftroying him, they imagined they had put an end to all pretenfions of his Meffiahfliip ; and though the report of his refurredtion at firft alarmed them ; yet as his Apoflles as yet had not appeared in publick, given no folemn teftimony to the fad, and don't feem to have taken any open Heps in vindication of their mafter's character, and to cftablifli the belief of his relloration to life ; 'tis probable the Jewifh priefts and rulers imagined that the whole affair would drop,
* Mark :f:iv. 6z:
and
Serm. 14. the Defcent of the Holy Spirit. 38^
and that they (hould have no farther trouble from Jefas and his followers. And had the twelve Apoftles made this pretence to -a pro- phetic fpirit, and under the fuppofed influence of it publickly declared their dead Alajtcr to he an impojlor, and warned the Jev/s not to believe or regard him as the MefTiah ; as this change of parties would have been nothing more than what the moil: admired charaders amongO: the ancients are chargeable with, fo it would have fecured them ihi^Jaicur 2nd j'riendjhip of their own governors and people , who were now in a fort of intercft bound to defend what they had done, through malice and envy, in deftroying him. But how did the Apoftles aft upon receiving this extraor- dinary gift of tongues ? They declared it to be the effi.iion of the fpirit, or what they received by immediate infpiration from this fpirit of God ; and as under this infpiration, they inflantly preach before the Jews, col- lefted together from all nations, that 'jfjus of Nazareth ivas a man approved of God amcngjl them, by miracles, wonders andfigns, which God did by him in the midjl of them , they appeal to them that were prefent to hear them, that they thenif elves knew all this ; they charge them publickly with having crucified him by ungodly . ha?2ds, i. e. with having wickedly murthered him ; they declare him raijed up by God, and themfches the witnejTcs of it, tliat God bad ex^ ailed him to his right haiid, granted him power to confer the holy fpirit, and that what they law in, and then heaid from the Apofiles,
was
334 ^he Proof of Chrijlianlty from Se rm . f 4 ,■
was nothing lefs than the very fplrit of God filed abroad upon thenafelves ; concluding ali with this folemn declaration : 'Therefore let all the hoiife of Ifrael know ajfuredly\ that God hath made that fame Jfus, ivhom ye have crucified^ both Lord and MeJJiah *. So that the Apoftles not only folemnly declare themfelves the wit- nejfes of Chrif's rrfurreflion, but vvitnefles co7n' mifjioned by God to declare it, and to publifh to the whole nation that he was their Meffiah and King^ and that there was no other method of falvation but by repentance and faith in him. This new appearance of things made the cafe of Jefus a very ferious and important affair : As now it was afferted, that God him- felf by his Spirit became the witnefs of his ref-irre(ftion and exaltation, as tlie wliole na- tion became publickly charged with this mur- ther, and as they are appealed to as evidences for his extraordinary and miraculous works whilft living. Now here are two things that defer ve confideration ,
The one is, that the Apofiles themfelves muft have been the weakejl^ as well as the isoorfi of men, to make appeals of this nature to the whole body of the nation, if they had not been certain of the fadls they appealed to them for, and ablblutely fure that none could or durft confront them. The things them- felves referred to were recent^ in every one's memory. The whole city of feriffalem and country of fudca could have given the lie to
• Acts H. 36.
the
Serm. 14.. the Defcent of the Holy Spirit, ^^^
the appeal m^de to them cojicerning the mira- cles of Jefus, for he lived and ad:ed amongft the very men the Apoiiles fpoke to, had they not known them to be true -, and fuch an ap- peal muft have inftantly turned to their own confuliort ; and this the Apoftles could not be ignorant of, and therefore could not have aded in this manner, without intending effec- tually, and for ever to deftroy their own and their mafter's charader, had they not been fure that Jefus was the man they affirmed him to be, and his miracles fo notorious, as to have the whole nation vouchers for the reality of them. Had the contrary been evi- dent, and the perfons to whom the Apoftles appealed been wholly ignorant of the mira- cles and wonders that Jefus did, or believed them to be nothing but the tricks and de- ceptions of an impoflor j their pretending to the efFufion of the fpirit of God, and intro- ducing him as a witnefs of Chrilli's refurrec- tion, muft have been extremely prejudicial to their caufe, and they would have been juftly charged with adding impiety to impudence, ^nd with affronting God himfelf in the mofl infolent and wicked manner, by introducing him as a voucher for fads,- which the whole nation knew nothing of> or knew to be wholly groundlefs and falfe ; and they could have expeded nothing lefs, but that the perfons prefent would hzveJioneJthcm as i?npoJlors for fuch a daring affront offered both to God and man. Befides, their charging in fo peremp- VoL. I. C c torv
^^6 'The Proof of Chnflianity from Serm. 1 4,
tory a manner the whole nation, both go- vernors and people, with cruelty and injuflice, and the murther of an innocent perfon, an approved prophet, and their own MeiTiah, was fuch an affront to all of them, fuch a publick arraignmentof the jufticeof the nation, and carried fuch an horrid imputation upon the priefts, the feveral feifts, the fcribes, the grand council, the whole body of the people, as that the Apoftles mufl know would iffue in their own deftru<^ion, had they not been jure of a teflimony in their favour in the confciences of all men, that God would protect them in their bearing witnefs to the truth, and fup- port them in declaring the innocence, the miracles, the Meffiahfhip, the exaltation and glory of Chriil: Jefus, whom they now pro- claimed as Lord and Chrift, and the reception of whom as fuch they declared neceflary to falvation. And therefore I would further obferve,
That the Priefts, Scribes, PharifeeSy and Council of the nation were obligedt in rindica^ tion of themfeheSy the honour of their charac- ter, the innocence of the nation, the juftice of their procedure, and to prevent the fpread of the dod:rine of Chrift, and preferve the people from being deceived by, and believing in one, whom they had crucified as an im- poftor, to have publiJJjed fome authentic account of his charad:er and condud", of his frauds and deceits, of his trial and the reafon of his condemnation, of the depofitions of the wit-
neffes
Serm. 14: The Befcent of the Holy Spirit. ^^j
nefTes againft him, of their charader and veracity of the fairnefs and equity of the whole procedure againll him, lor their own juflification, and the fatisfa<ft:ion of the peo- ple, in oppofition to the heinous charge of their being the wicked dejiroyers and miirthe?'ers of the Son of God. They ought, I fay, to have done this, as it was now in their power, as the witneffes were living, as the fadls were recent, and they had every advantage in their hands to convict the Apoftles of falfhood, and of traducing the honour andjuftre of the nation in profecuting him, and the Roman Governor in condemning him. They ought alfo to have made a JiriB inquiry^ and impar- tial examination into this account of the mi- raculous efjufion of the fpirit of God upon thefe Apojlles^ of the languages they fpoke, of the witneifes that heard thera, and of the doc- trine they taught, and if they had found the genuine marks of impofture and fraud, to have made the proper difcovery of it, and difabufed their people ; and could they have fairly proved the impoflure of Jefus and his Apoftles, that his condemnation and execu- tion were juft and deferved,and that the Apof- ties had abufed and llandered the government of the nation, and the juftice of the people ; the whole world would have juftified their condud: in the fevereft treatment of the Apof- tles themfelves, and in the mofl exemplary punishment they could have inflifted on them ; and in confcquence of this an effectual flop muft have been immediately put to the pro- C c 2 grcJfs
385 '^be "Pre of of Chriftianlty frdm Serrn. i.|*
grefs of Chrift's dotStrine, and he muft have been numbered not only withfiiners in his death y but amongfl thofe impojkrsy who deferved to fall a facrifice to public juftice. But that the Jewifh nation or government took any fuch ftep as this, is not fo much as pretended by the yews themfelves j and had they done this 'tis impoflible it could have been fupprelTed, as there wtrt forty years from thefe events to the deJlriiSlion ofjerufalemy during which they could have fent fuch an authentiek account to the whole body of the people j and as there were at this very feafon Jews at Jerufalem, who had reforted thither from all nations of the earth, and who when returned to the fe- veral countries where they lived, could have given the true information to all their bre- thren, and effedlually have prevented any har- veft of converts to Jefus Chrift. But as facfts are obflinate things, and truth invincible in its nature, as the council of God fwJl fiandy and all attempts to fruftrate the deligns of his providence {hall be themfelves finally fruf- trated j the Jewilli nation and government were not able to contradict the miraculous wonders of the life of Chrift, to vindicate their own juftice in deftroying him, to con- vidt the Apoftles of import ure, or to prevent the fuccefs of his gofpel, and the daily encreafe of his difciples and faithful followers. And therefore I would add
10. Once more, that the effeul immedi- ately confequent upon this extraordinary ap- pearance, is truly furprizing, and can in no
Scrm. 14: the Defcent of the Holy Spirit, 3S9 rational way be accounted for y but upon the fuppofition of the reality and certainty of the Apoftles receiving this miraculous gift from the fpirit of God. The hiftorian obferves, that upon Peter % ending his difcourfe, the perfons prefent who heard him were pricked in their hearts f , ftruck with fuch a grief, as though their hearts had been ftruck through, and pierced with a flmrp-pointed inftrument ; and theyfaidto Peter and the reft of the Apoftles : Men and Brethren^ what fiall we do I* The meaning of this queftion can only be : If Jefus was approved of by God by the miracles he wrought, if he was unjuftly apprehended, and wickedly crucified, if God hath raifed him from the dead, exalted him to his right hand, hath given him the fpirit, declared him to be Lord and Meffiah, and if you as his witnelTes fpeak under the infpiration of that fpirit which he hath poured on you ; what muft we do to lave ourfelves from the guilt of deftroying him, and from that vengeance v/hich v^e have reafon to fear from God to our own deftrudlion ? The queftion evidently carries con virion, and concern, fenfeof guilty and fear of divine difpleafure ; it plainly fhews, that they fasv fomething extraordinary and divine attending the Apoftles, that they could neither deny the things tliey afferted, the languages in which they fpoke them, nor the infpiration of the Spine of God to which they afcribed them. But what was
+ Ver. 37.
^ ^ % the
390 "The Troof of Chrijiianity from Serm. 14.
the Apojiles anfwer to this quefiion ? Such a one as muft comfort and furp izethem. Firfl:, repent, viz. of all your fins, and in particular of the (liare you, have had in the crucifixion of Jefus Chriil ; in confequence of this be baptljed every one of you in the name of Jefus Cbrijl for the remijjion offim j (liew the truth of this your repentance by believing in and receiving him as the iVIcfiiah, and publickly declaring by your being baptifcd in his name, that you expert the remifiion of your fins through him ; and as the evidence that God hath forgiveu and accepted you, you alfofiall receive the gift of the Holy Ghojl. The im- mediate effect was, that they willingly re- ceiving his word, believing his dod:rine, and fubmitting to his exhortation, were bapiifed -, infomuch that this very day there were added to them about three thoifand fouls, who became avowed and profeifed difciples of Chrtft.
Now what was it that convinced and con- verted fo large a number to embrace Chri- ftianity ? They had the ftrongeft prejudices in the vvo'-ld to prevent it, and they could have DO poflible reafon to induce them to it, but the confcioufnefs that what the Apoftles had afferted concerning Chrin: was truth, and that this gift of languages to them was really and immediately vouchfafed them from the ipirit of God. Could they have confronted the ApoiUes, and honefily declared th it they knew nothing of the miracles of Chrift, that they believed him juftly put to death, that their pretence to fpeak new languages was an
im-
Serm. 14. the Defcenf of the Holy Spirit. 591
impofture, and their claim to fpeak them by inlpiration an impiety ; in a word, had there been any thing fufpicious in the character of Jefus, whom the Apoftles folemnly declared to be the Meffiah, it muft have now com« out, and been made publick, and neither the power or art of' man, much lefs of tivelve fuch tncn as the Apoftles, who had the countenance neither of the magiftracy nor priefthood, nor of the ieits, nor the people, to defend and fupportthem; I lay, neither the power nor art of men could have prevented the publiOiing of every circumftance, that could have af- feded the charad:er and reputation of Jefus ; or had there been any thing like coUufion or fraud ill this gift of languages to which the Apoftles now pretended, it could not have been concealed from'fucha promifcuous mul- titude met together on this occalion, without any previous Vv'arning, or fixed defign and prejudice in favour of the perfons who were laid to fpeak them ; and the effed: of both muft have been, not a converfion to the belief of the dotftrines the Apoftles preached, or to their being the meftengers of God, or to the crucified Jefus being the MeiTiah, but a converfion to an inveterate and incurable ha^ tred of the Apojiles, as enemies of their coun- try, and difturbers of the publick peace. But on the contrary, three thoufand are acftually con-^- nji'ried to the Chriftian faith, by a fa£l which they f aw ^ and to which they were witnefl'es ; by an amazing miracle, private and unlearned men, I'peaking languages they never under- C c 4 flood
392 ^he Proof of Chrijlianhy from Scrm. 14.
ilood before, fpeaking them in the hearing of thofe, to whom the languages were native, who heard, who confefled, who flood amazed at the thing, and were fo fully convinced and fo abfolutely certain of it, as to embrace that religion which they thus heard miracu- loufly taught, each in the language in which | he was born. So that here is the moft au- thentick teltimony of three thoiifand perfons, who were e)'e and ear ivitnejfes to this extra- ordinary gift of languages to the Apoftles, \.o enable them to teflify to the whole nation of the Jews, the innocence, the refurre(^ion, the meflinhfliipj and glory of Chrift. So that as no fa<fl can be more amply attefled than this, fo whilft it remains firm and efla- blifhed, Chriflianity will ftand upon an im- movable foundation, that no art or power will be able to fubvert. But this leads me in a few words to conlider,
III. In the laft general, the proof that this extraordinary grant of tbefpirit of God carries in it, for the truth of the Chriftian 7'eligiGn and do5iri7ie^ and in particular of the refurrcBlon and glory of cur blefjed Saviour , and to fhew the Apojlki were authorifed witnefTes of both. And here,
I. It was the accomplifliment of an antient prophecy^ that had been many ages before de- livered by one, under the infpiration of God. Thus St. Peter himfelf tells the Jews, in an- fwertothe reproachful charge of drunkennefs, that fome would have faflened on them. T/'/V /i that which wasfpokejj by the prophet J eel :
It
Serm. 14. the D^fcent of the Holy Spirit, 39 j
It fiall come to pofi in the lajl days, fays God^ I tvill pour out of my fpirit upon all fie jh^ and your Jons and your daughters fiall prophecy y and your yoiin^ men fiall fee vificns, and y^iur old men floall dream dreams, and on my fervants and on my handmaidens will I in thofe days pour out of my fpirit, and they fl^all prophecy. And I willfijew wonders in Heaven above, and Jigns in the Earth beneath, blood and fire and vapour of (mozik ; the fun fi: all be turned into darknejs, and the moon into blood, before that great a7id fiotable day of the Lord come. This prophecy exprefl]y predids, that there was fome very great, illuftrious and terrihle iiay of the Lord, or feafon appointed hy God, that fhould certainly take place j and that the approach of it fl:iould be known by thefe two circumftances : the one, a more hberal and general effufion of the prophetick fpirit of God, upon perfons of every condition and degree j the other, the ftrongeft convulfions in the Jewifh ftate and republick, the burn- ing of their cities, and the defl:rud:ion of their inhabitants, and that intire confufion and fub- verfion of the whole nation, which in the ftile of the eaflern writers is denoted by \ht funs being turned into darknefs and the ?noon into blood ; though the expreffions are taken from nature and faft ; the very air being rendered fo very opake by the fmoke of the burning cities, as fometimes to bbfcure the fun, and at other times to prefent the afpedl of the moon red as blood. The great and terrible day of the Lord was to fucceed thefe events, i. e. the intire de-^
flrudion
J94! '^he Prcof of Chrijliamty from Serm. 14, ftru£lion of Jerufalem^ and the abfolute fui>- verfiqn of the Jewith flate and nation. As all hiftories relating to the Jews confirm the pxopbetick account of there publick cala- mities and confufions that befell this unhappy ntition ; fo this eftution of the fpirit of God, of /which the Apofties received the firft fruits, an<i, which they conferred on others who be- lievedj was an abundant confirmation of the prophecy relating to the pouring out of the fpirit, and demonflrated that the perfons who received it, and. conferred it upon others, taught under ■ the infpiration of the fpirit of God, and deferved to be, received and fubmit-, ed to as melTehgerSjfent to teach men the way of falvation. But,
•.i2. The g.ifi of ijje. fpirit. to. the Apofiles, was frequently by •o^l^bieiIld Lord expreflly ^ri!>- mifed to theie, before his fufferings and after His refurred:io.n, and they were commanded to goto and not ftir from Jerufalem, but there wait for the pr6V2ife, i. e. for the accomplidi- ment of it, and affured that within a few d^ys it ihould be made good, and that after this gift was come on them, they fljould be his ivitnejfes to the whole 'nation of the JewSy unto the utter mojl parts of the earth. This gift therefore became neceflary, to fecure the truth and veracity of Chrifl, and the accom- plifhment of his prom ife, which they were in conftant expectation of j and it was as ne- ceiTary for the inftruction of the world and propagation of Chrift's gofpel j the Apofties nat underftanding the nature of the gofpel, I . . nor
Serm. 14- the Defcent of the Holy Spirk. 395
nor knowing what to preach, nor what to teftify, till they had received the fpirit that nvas to lead them into all truth ; or if they had known this, .being utterly hicapable by their ignorance of largiiages, to have publidied the gofpel any where but in Galilee, andamongjfl thole of their own country and dialed. And therefore the A poftles receiving this gift, when their mafter was a«flually taken from them, exadily according to his promife, was a full declaration that he was then alive, that he had thele extraordinary gifts to confer, and that by conferring them on the Apofl:les,he owned them as fuch, pointed them out as his wit- neiTes to the world, and gave the moft au- thentick teftimony to the truth of what they taught relating to him, and the method of falvation by repentance and faith in him. But,
3. The nature of the gift itfelf was fuch, as cannot be referred to any other original but God^ and therefore whatever doctrine it was given to confirm, it was in reality, and there- fore ought to be regarded as the feal, immedi- ately fet by God himfelf to the truth of it. That God hath by the immenfity of his pre-- fence ^ and tl\Q fpiritualiiy of his jiaturCy a con- ftant immediate accefe to the «iinds of men, and, is in fact perpetually intimately prefent with them, is a truth of /z^/z^r^^/ religion, and is involved in the very idea of God. That God's knowledge is iiniverfal^ extending to men's hearts and thoughts, and the various
words
39 6 I'he Proof of Chr'Jllanity from Serm, 14.
words in all languages in which they cloath them, is aUb certain and demonftrable. That God can illuminate the mind with the know- ledge of things and words, ckarly without error, and inflantly without labour or procefs, is at leafl as certain as that tnen can inform one another, gradually, as far as their own know- ledge reaches j becaufe whatever capacities there are in created beings mull be in an infi- nitely more perfed; manner in the eternal and ell glorious oi)e ; and I fuppofe it will appear abfurd to every one to alTert, that he who opened the eye cannot furnilh it with objecfts of light, or thjit he who formed the intelledual capacities cannot convey every kind of know- ledge, to which thofe capacities naturally extend ; or that he cannot fuggeft to the mind thofe terms and words, by immediate impreflions from himfelf, fo as to render per- fons able to converfe with others intelligibly and pertinently, which men are able to fug- gefl to and imprefs upon their own minds, by application and (ludy, fo as to retain the re- membrance of them throughout the whole of life. *Tis true, the inftantaneous acquifition of Ian linages is beyond the reach of human power, and much more fo, the irijiantaneous communication of the knowledge of them to others. In both cafes, 'tis contrary to the laws of nature, i. e. to ihofe laws of nature that limit the capacities of nien^ and within which their fphere of adion lies. But the laws of nature differ, as the p0"joers and capacities of
' Intel-
Serm. 14. the Vefcent of the Tidy Spirit. ^c^y
intelleftual being rife higher j and what is im- poflible by the law of our nature to us, is eafy to be done by beings of fuperior rank, and in- tirely within thofe laws of nature to which they are fubjeded. And as all the laws of created beings are nothing but the conJiitutio?i rf the wifdom and power of God, 'tis evident he is not circumfcribed or limited by them, nor indeed limited by any thing but by iht poji-- bility of things, and the didates of his own infinite ivifdom and goodnejs. And therefore, though we cannot fuppofe that God can com- municate to men any kind of knowledge for which they are formed abfolutely incapable, without enlarging their capacities, or giving them new ones j yet, as in the prefent cafe, the knowledge of languages, and of the gof- pel dodrine, and other things communicated to the Apodles by this extraordinary gift of the holy fpirit, is not beyond the natural powers of men 5 fuch a communication is not natu- rally impofiible, and therefore not beyond the power of God to communicate ; and the mi- racle confills, not in making the Apoftles know what they were naturally incapable of knowing, but in the manner of their infor- mation, the agency by which they received it, and the inftantaneous manner in which it was conveyed to them.
This was fo extraordinary, and feems to be fo entirely above the reach of every being, but him who is all wife and all powerful, is ioi peculiar and unprecedented, and io entirely
depends
39^ ^ht Prmf of ChrifiianHy from Serm. 14,
depends upon fuch an immediate accefs to the minds of men, fuch a command of their in- tellectual powers, and abiHty to influence and dired: them at pleafure, as evidently befpeaks a divine agency^ and can with reafon be attri- buted to no agent inferior to God himfelf. Efpecially if we conlider, what was commu- nicated at the fame time with this gift of lan- guages J "viz. fuch 2. full and compleat knowledge of the whole fcbenie of redemption by Chrfl^ contrary to all their former inveterate preju- dices, as implied an intire alteration of their fentiments, and render'd them capable of be- coming the irrftrucftors of all mankind, in a fcheme of religion, to which they were before almoft intirely flrangersj a fcheme of religion that muft intirely depend on the conftitution and will of God, and of which therefore the knowledge could not in the nature of the thing be otherwife had, than by immediate revelation from him. Now the argument from hence is : That as this extraordinary conveyance of the knowledge of languages to the Apoftles was by immediate infpiration from himfelf, and to enable them to preach the gofpel of Chrift, to their brethren, col- IcCl-ed together at Jcf^ufalem at that time, from all nations of the world, that gofpel muft ne- ceflarily be the doclrine of Gody and the great things they taught under that infpiration muft be real truths, and fuch as it was his pleafure mankind Ihould be inftruded in, in order to their believing them, and living agreeable to
the
Serm. 14. the Defcent of the Holy Spirit. 39^
the proper tendency and influence of them ; becaufe 'tis ablblutely impoflible, and incon- fiftent with the charader, the re6titude, wif- dom, goodnefs, and all the ends of the moral government of God, that he lliould by mira- cle infpire men with the knowledge of lan- guages, to furniih men with the capacity to teach a falfehood, to lead men into an error, aiKi to lay fuch a powerful deception before them, as mull: neceflarily influence the moil impartial, unprejudiced, and upright perfons to lubmit to the power of it. I think we may fay, that no perfon, who knew the Apoftles, their manner of life and education, and heard them to his full convidion, inftantaneouflv fpeaking in new languages, which they never underllood before, and in thofe languages preaching Jefus, and the dodrine of falvation by him alone, could pofTibly doubt whether they were under a divine influence, or whether the dodrine they preaclied was agreeable to the will of God. Efpecially when 'tis conli- dered, that the whole JewiJJ? nation was then in a fufpence about the charader and mifljon of Jefus Chrifl J whom^'all knew to have been a very extraordinary perfon, and to have per^ formed many unqueftionable miracles, and who had neverthclefs been crucified by the rulers of the people, and was notwithflanding declared by his followers to be rifen from the dead. In the midfl of thefe perplexities and and doubts, to fee his Apoftles inftantly fpeak- ing with new languages, and in thele boldly declaring to the whok nation, gath^^red from
the
4-00 7 he Proof of Chrijlianity frem Serm. Jf^:.
the diftant parts of the earth, Jefus the Soa of God, and falvation by him j this could be regarded as nothing (hort of the determina- tion and decifion of God himfelf/ putting an end to the controverfy, by a pubUck vindica- tion of the innocency of Chrift, and declaring him to be his beloved Son, in whom he was well pleafed.
The great things whkh the Apoftles imme- diately preached under this infpiration were : That Jefus was a man approved of God.—* That his crucifiers were wkked and un- godly men. — That he v^as deliver'd by the determmate
counfel and fore-knowledge of God. -^^ That God raifed him up from the dead.— That he was exalted by the right hand of
God.— That he had received from the Father the
promife of the Holy Ghoft. — That he {hed it forth on his Apoftles. — That all his foes ihould be made his foot-
ftool.— That he is conflituted Lord and Mefliah. — And that repentance and baptifm in his name for the remiffion of fms, (hall fecure men forgivenefs, and entitle them to the grant of the fpirit of God. Thefe are the doctrines confirmed by the teftimony of the fpirit of God J and whofoever believes thefe things, and acfts aereeable to the nafural influence and tendency of this faith, fliall not perifh, but have everlafting life. And upon the whole, if v^'e confider this matter impartially, as it
flands
Scrm. 14. the Defcent of the Holy Spirit, 401
flands conneded with other parts of the golpel fcheme, there will appear luch a con- iiedtion and coincidency of ladts and miracles, to fupport the character of Chrid, as muft force us to allow, either that the writers of the gofpel hiflory and other facred books, were meii of the mod: exquifite invention, the moft confummate wifdom and prudence, and of the greateft knowledge of men and things, that ever appeared in the world, and who never had their equals, thus to contrive a flory, compofed of the credible, the true, the marvellous and miraculous ; all mixed together with fo much nature, and yet with, fo much art, as to conftitute one uniform, confiftent fcheme of religion and morals, fo as that there is no inconfiflency of principles and fad:s, no unneceifary miracles introduced, every miracle afferted neceffary to give the fcheme the air of divinity, and an original from God, and each miracle fuch for nature, and fuch for feafon and time, aiS that one can- not imagine, that if God had been the real author of the fcheme he would have wrought any other miracles in favour of it, or in any other circumflance or feafon, than what the gofpel hiilory reprefents them. Or elfe we muft fuppofe that thefe twelve fifhermen, who were the ApoJllesofChriJi, though without education^ learnings converft v/ith, or k?20wleJge cf mankindy any acquired abilities, or any ju- perior endowments cf nature^ were yet more accom- pli Px'd and able law -gi'vsers than MufcSyLycicrgiiSy Solon, and other boafted names of antiquity. Vol. I. D d and
402 I'he Proof of Chrijiianity from Serm. 14,
and more excellent philofophcrs than Sccrates^PlatOf CicerOy Seneca, and others the moll celebrated authors that can be named ; and that they ei- ther knew infinitely more both of religion and morality than thofe law-givers and philolb- phers did, though deftitute of ail their advan- tages for knowledge ; or that they were infi- nitely Jmiejie?^ and better men, if in wifdoni they were equals, by boldly publifliing their fentiments to the world, and not concealing them, as the others did, in compiianee to the prejudices of the people, and the prevailing corruptions of mankind, amongft whom they ' lived. And that in this point of pohcy and prudence they excelled all the ancient law- givers of the heathen world, who made fuch pretenfions to converie with, and communica- tions from gods and goddeffes, and certain miraculous works wrought by their power, as that every man of (QniQ, believer or un.be- liever, many of the antient Gentiles and Phi- lofophcrs themfelves, Jews and Turks, and Chriftians, all difcern the impofiure of, and laugh at as contemptible and ridiculous ; v/hereas thefe poor illiterate uneducated fifljier- men and publicans, delivered fu( h a fcheme of principles and morals, as will ftand the teft of the moft critical examination, and apoear of that importance as to be worthy of the confirmation of God, and pretended to confirm them by fuch miracles as have no ap- pe. ranee gf impropriety, are in then* natura Jit to be afcribed to the agency of God, and as were cx2idc\y fuited to the nature of the do^rine
to
Serm. 14. The Defcent of the Holy Spirit. /^.o^
to be confirmed by them ; and have given fuch a kind of evidence of the reaUty of them, as hath convinced i\\Q mod ibougkjid, inqiiifitive and learned men, kings^ princes, phi I oj op her s^ natural and moral, the greateilthe world ever produced, as gain the utmoft credit to this day amongft the wif^'i and be/i of men, which have all the natural appearances of truth and credibility in them, which many of the ejie- 7nies of their perfons and dodtrine, in the ao^es neareft them allowed to be reaL and ac- counted for by the moft unhkely and impro- bable caufes, and which none of their ancient or modern adverfaries can deftroy, without deftroying the grounds of probability, the faith of hillory, and denying the moft eiTential at- tributes and perfedions of God himfelf. Or if this fuperior fagacity and fl-iiil, this I had almoft faid miraculous knowledge of men and things, v/ill be denied to thefe Apoftles of Chrijly as I am fure I fee no manner of reafon to allow them, I fee but cj^e other coiichifion, that 'tis poiiible in the nature of things to draw from all this, and that is : Their doBrine ivas divine; y^fis their mailer v/as Lord and Chrijiy, and the Author of bis and their miracles and gifts was rio other than God himfelf. Me- thinks I feel the ground upon which I (land as a Chriilian, and can't help reijoicing to find the foundation of my hope and faith as firm, and durable as the power, wifdom and good- jiefs of God. And from what hath been faid I may infer
D d 2 I- Th^
'404 ^hs Proof of Chrijlianity from Serm. i4-»
I . The propriety and conjijlejicy of the CJori- Jlian dodriiJC, and the nature of the miracles wrought in confirmation of it. Confider That the do(5lrine of Chnfl was that of
grace and mercy — All his miracles, miracles of goodnefs. His crucifixion obfcured his name and glory. His rerurre<ftion reftor'd and eftabhilied it. The prophecies declared him King and
Lord — The gofpel advanced him to the right hand
of God. His death was the greateil wickednefs and
impiety — The fun withdrew his beams as afham'd of
the horrid fad. And the earth trembled at the crime of his
murtherers. The refurredion to life was a capital part
of his religion — He rofe himfelf to prove it, and many of
the Saints rofe with him. The earneft and pledge of the future refur-
redion of the whole number. The publifliers of his dodtrine were preju- diced ignorant — They therefore received the fpirit of all truth
to inform them. The gofpel was to be publifhed to all na- tions — And therefore the publifhers received the
gift of languages. It was to be foon and fpsedily publiflied —
And
Sffrm. 14. the Befcent of the Holy Spirit, '40^
And therefore this gift was vouchfafed when
perfons of all languages were prefent to
receive the divinely communicated in-
ftrudion.
The preachers of it were to be expofed to
all perfecutions — And therefore received aflurances that God
would profper them. The uncitcumcifed Gentiles were to be re- ceived into Chrifl's church — And therefore were to be fandified and fe-
parated bv the fpirit of God himfelf. Who can help difcerning the amazing pro- priety and coincidence of things, or acknjow- iedging the hand and wifdom of God ?
2. Yio^V'J fubjlaniial a confa'mation is this of our Chriilian faith, and how ratiojial the grounds of our belief in Jefus. We are not credulous in our reception of the gofpel doc- trine. We embrace no abfurdity of opinion. We believe no impollibilities. We give credit to no incredible miracles, nor to any unnecejfary ones. The conneBion betv\'een the dodlrine and the miraculous confirmation of it is na- tural. No miracles are boafted of in Chri- ftianity that have an air of futility and mean- nefs, of romance and impofture, and miracles are never introduced but Vv^hen the Nodus is Deo ^indice dig?iiis, when the cafe required it, and demanded theinterpofal. Thefa(fts we build on have every appearance of certainty, every ground of probability, and are fupported by evidence and effects, that conftrain our belief, and that after a thoufand attempts have never D d 3 been
40 6 ^he Frocf of Chrijiianity from Serm. 14.
been difproved, and can be no otherwife de- clared impoilTible but by blaipheming God, and denying him to be the ahiiighty creator and preierver of all things. And 'till thefe capital facts of Chrift's re far red ion, and the miraculous voachfafement of the gift, of lan- guages can be difproved, our belief as Chriftians will be rational in itfelf, and the effects of that belief when real, fuch as will prepare us for and render us fecure of falvation.
3. We may hence learn the true meaning of what St. Paul 2iQcvts,,x\'\2iX his preachi/ig'-Ji'ci.s not in the enticing words of mans wifdom, but in die- inonjiration of tyfpirit and of powery and that our faith in Ch'ifi fiands not in the wifdom of men ^ but in the power of God.
4. We may fee the reafon why God chofe fuch infirunients for the publication of the
gofpel, private, illiterate, unlearned, prejudiced men, 'viz, that the caufe they fupported might appear not an human one, but a divine one, and that the pi-opagation and fuccefs of it might be acknowledged to be owing to his peculiar pr oteSi ion 2j\^ favour.
5. We may learn what are \}l\^ great ejfential doBri?7.t's of the Gofpel, to be continually taught by the minifters of the gofpel ; fuch unqueftionably as were taught by the Apoiiles themfelves, under the immediate in- fpiration of the fpirit of truth, which di- reded the Apoftles' into all truth, when they firft publiihed the gofpel to the world,
"and laid the foundations of the Chriftian church. And
6. La%
Serm. 14. the Def cent of the Holy Spirit. '407
6. Laftly, we have reafo?2 to be thankful that the (pirit of God, in the Chriflian church, is a conjhmt permanent bleflhig, and that though wc have no reafon to think we fhall receive it in the more (liewy, fplendid and miraculous gifts, that were beftowed on the firfl: converts to Chridianity, yet that we may receive it in thofe v/hich are now more beneficial to us, as 2ifpirit oj truth, faith, grace and holinefs, to fit us for every good word and work, and to pre- pare us for final and eternal falvation. Let us pray for this invaluable gift of the fpirit of God, afluring ourfelves of this, that if the
fpirit of him that raijed up fefusfrom the deady dwell in us ; he who raifed up Chrijl from the dead, Jl:all alfo quicken our mortal bodies by his
fpii it that dwelleth in us.
Dd 4 SERMON
[ 408 ]
SERMON XV.
The Dodrine of a Refurreftion explained.
I Corinthians xv. 2S'
But fome man will fay : How are the dead raifed up^ and with what body do they come f
AN D this is a very important inquiry, and if made with a becoming dijpofifion of mind, and an honed defire after fatisfac- tion in a queftion of fo great importance, de- ferved a very ferious, candid, and friendly an- fwer. By St. Paul's reply : 'Thou fool, the in- quirer feems to have been of a very different temper, and to have afked theie quellions out of contempt and riaicule of the dod:rine of the refurrediion ; iaiagining that by afidng, How are the dead raifed, and with what body do they come? he fhould have//^2;2;/e'(5'the ApolUe j and either have forced him to acknovv^ledgc the queftions were too hard for him to refolve, or drawn from him fuch an anfwer, as would have been abfurd, and rendered the do6lrine itfelf utterly incredible. In this view, the cenfure, T'houfool^ was not more fevere, than the impertinence and fcorn of the objector
deferved.
Serm. 15. BoMrine of a RefurreHion explained: 409
deferved. There were fome, as the Apoftle informs us, amongft the Corhithians them- felves, who faid, there was no rejurreSiion of the dead *. Some ran into the error of affirming, that the refurreBion ivas aheady pafi -f-, explain- ing it of a fpiritaal kind of refurredion, fuch as the Apoftle makes mention of, when he tells the Ephefiafis : IVhen we were dead injins^ he hath quickened us together with Chriji^ and hath raifed us up together^ and made us Jit together in heavenly places in Chrijl Jefus X ; and the Colof- fians : Buried with him in baptifm^ wherein alfo you are rijen with him^ through the faith of the operation of God^ who hath raifed him from the dead % 'y affcrting that the refurre(flion con- fifted intlrely in the converfion of the GentilevS, by the preaching of the gofpel, to the faith of Chrift, by the miniftry of the Apoftles. Others reprefented the do(ftrIne of the refur- redlion, as utterly impcfible^ as incapable of being effeded by the power of God y as St. Faul intimates before Agrippa^ when he aiks : Why JJdoidd it be thought a thing incredible with youy that GodJJjould rafe the dead |( ? Even fome of thofe, who profeffed Chriftianity, had this opinionof the refurredion, and utterly denied the poilibility of it. Others, v/ho did not deny the poffibility of the thing, yet repre- fented it as an undefrable one, and the doc- trine that taught it as tnean^ abominable and detcfiable. Thus Celfus, the Epicurean, fpeaks of it with abhorrence ** : They, /'. e. the
» Ver 12. + zTim. ii. i8. % Eplief. ii. 5, 6. § Colof. ii. 12. }| Ailfi xxvi. 8. ** Orig. Cont. Celf. p. 587, 583.
Christians
4IO Bo£frinecf a RefurreBioit explained Sernl. 15.
Chriftians, hold this foolidi opinion, that after God hath fet the world on fire, and utterly roiiled and confurned every thing in itj they only arc the perfons who fhall efcapc out of tliefe ruins; and not only thofe who lliall then be living, but they alfo who have been a long while dead, and that tbey ihall rife out of the ground cloathed with the fame fleih. ** And this, let me fpeak, fays he, the plain truth, is worthy of the worms i for what hu- mar> foul can ever delire to return into a pu- trified body ?" Even atnongjl themjelves^ he adds, there are foine, who are fo far from ' approving this'doClrine, that they cenfnre it as •S-fcul^ abominable and impcjjihle one. For what body, -being intirely corrupted, can return into its original condition, and its primitive conilitution, when it hath been once dif- folved ? And when they have no other anlwer, fays he, to make to this d^fHculty, they be- take themfelves to this abfurd defence, that every thing is pcffible to God. But Go4 cannot ao vile or bafe things, neither will he do ariv thing contrary to nature. No, if you defire any thing that is abominable, to gratify your own wicked difpoiitior, God can- not for this reafoa do it, nor is it therefore to be believed that it fhall actually come to pafs. For God as governor of the Vv^orld is not the the author of extravagant dsfires, ormaddif- orders, but of what is right, juft and natural. I allow that he can give the foul eternal life 1 but dead bodies are viler than dung, and God r cither will nor can render the ficfn, which is
full
Serm. 15. Do5frins of & Refurre5!ion explained. 411
full of what cannot be mentioned with de- cency, immorta], contrary to nature. For he is the rcaibn of all things that are, and therefore can do nothing contrary to reafon or himfelf. in this manner Celfus argued againft the Chriflian doftrine of the refurrec- tion, reprefenting it as (o vile, irrational and contemptible a thing, as was unworthy of God to efferf, and therefore that he neither would nor could be the author of it.
There were others of the enemies of Chri- ilianity, in the primitive times, who argued againft the poffibility of the refurrediion from other topicks -f- 5 *' alledging-, that the bodies of men were often devoured by fifh and beads, and thefe fi(h and beads were afterwards eaten by men ; that fjmetimes men were devoured by men, children eaten by their parents, through excefs of hunger, captives devoured by thofe who took them prifoners, through excefs of rage ; fo that the bodies of fome were adually become parts of the bodies of others -, and therefore the refurredion of the body was a thing abfolutely impoffible j be- caufe as the refurredtion fuppofes that ^s^xy man's body fhall be reflored to him, this can- not be in the inftances mentioned^ in which t\\efajne body becomes the body of feveral perfons, and which therefore can never be re- ftored to any one particular perfon whatfoever ; inafmuch as if they are reflored to any one, 'the bodies of the reft muft be necefiarily
t Athemag, de Moxt, Refur. p. 153 — 155.
maimed
4.12 BoLlrhie of a Refw're5lion eixiplained. Serm. 15. maimed and imperfcd:/' Thefe difficulties have been urged alio by modern unbelievers^ and triumphed in as inlupcrable objettions againft the truth of the reiurredtion of the dead ; and 'tis th-^refore ruj wonder that they fhould treat it v/ith fcorn, as we find the an- cient enemies of Chr.ilianity did, who when they heard bt. Paul preaching the refurredtion of the dead at Athens |1, mocked at the do(ftrine, as an abfurd and impoirible one.
Even many of the wife/ly and beji philofo- phers amongll the heathens mult neceffarily be prejudiced agalnlt the dodrine of the refurrec- tion, upon tUe firfl mention of it, by the fen- timents they had formed both of the bodies and minds of men. The body they treated with the utmoft contempt, as fcarce any part of, and being of httle or no confsquence to the real man % fometimes giving it the moll: reproachful names, and looking on it with a kind of abhorrence, as nothing better' than a bag of corruption and rottennefs ; and when they fpoke mod favourably of it, calling it only a vell'el, a tabernacle, an inn to fojourn *, and not a proper houfe to dwell in -f-. Yea, they looked on the body as the prijon of the foul, inv>h;ch it was confined and fettered, degraded nnd polluted, and th;it in the ftate to which it went after its difmilTion from the bodv, it was intirely and for ever feparated from it, and entered into a much more beautiful
II A6\s xvii. 32. * Caiirt tenebrjs ct carcere czeco. Virg;. K^r\. 6. V. 734. t Civcr. tic Scaecl. c. xx^ii. Somn. Scip. p. 6co.
habi-
Serm. 15- Doolrine of a Refurre^Itcn explained. 45^
habitation or dwelling J, which Socrates pro- feffed to be his hope, jufl before his drinking the fatal polfon §. Agreeable to this is what Xenophon relates as part of the Lift Ipeech of Cyrus, reprcfenting, I imagine, Xf/zo/^/jw/s own fentiments, and thofe of fome of the Philo- fophers, his contemporaries. Speaking to his children, Cyrus fays -f- : *' I could never, my Sons, perfaade myfelf, that the foul, whilfc in this mortal body, can be faid to live, or that it dies when feparated from it ; for I per- ceive that 'tis the foul which animates the body during its continuance therein ; and therefore the foul cannot lofe its perception or wifdom, when feparated from the unconfcious ftupid body ; but that then the foul grows properly wife, and underftands, when releafed from the body it becomes an unmixed and pure fpirit." In like manner the Roman Ora^ tor fpeaks his own fentiments under the per- fon of his friend Lceliu^ ||. "I could never, fays he, agree with thofe who have lately ar- gued on this fubjed, that our fouls perifh with our bodies, and that every thing is de- flroyed by death — but I am of his opinion, whom the oracle pronounced the wifefl man, who conftantly affirmed, that the minds of men were divine, and that thofe of wife and good men, upon their leaving the body, im-
J Awti TE oufjLCtruv ^ua-i to •Tra.puTroe.v in; to» sTTEira XP°''°''> "** ^'? o;x>)(7£K ETTt THTwn ;caMtifj cc<piK]iHi/Trxi. Flat. Phad. p. lip- c.
\ Cicer. de Seneft, c. xxi. p. 447. 448. et de Amicit. c. iv. p. 467. f Xenoph. Cyrop. p. 6(;(;. Edit. Hutchinfon, Cicer. de Seneft. c. xxii. p. 449, u^'^o, \ De Amicitia, c. iv.
mediately
41 4 'Do5frine of a Refurre5fion explained. Serm. 1 5,
niediately returned to Heaven 5" as he after- wards expreffes it : Every good man's mind ealily flies by death as from the prifon and bonds of the body, and bends its courfe to- wards the Gods :" And therefore he fays *,- *' they truly Hve, who have efcaped from the chains of the body, as from their prifon -f j but as to what you call hfe, it is in reality death." Many more paflages were eafy to be added to (hew you, that the ancient wife men in the heathen world confidered i\it foid 2s capable of* existing in the jnoji perfeB manner y when wholly difmilfed from the body, and when intirely efc>ped fron>the prifon and confinement of it J and that they looked on the body as the great incumbrance, clog, and fetter of the mind ; and its perpetual releafe from it, as its pefeiftion and happinefs. And therefore the docftrine of the rcjiirreBion of the body, under- ftood in the firft obvious view of it, as a re- ftoration of the fame animal kind of bodv, which we now hive, mufi; appear to them abfurd and incredible j and they might well put the queftion with a fneer : How are the dead raifcd up F In v/hat ftate and condition j and partlcul rly with what body do they come ? And thefe quefions were adiially put by the ancient enemies of Chriftianity^ who are
* Somn. Scrip, p. 600, 601. •J- An fortes animoe, dignataque numin coela, Corporibus reioluca fui^s terraque remiiTi, Hue migrant ex orbs, fuumque habitantia cesium iEtheios vivunt annos, mundoque frunntur i
Manil. V. 756,-^759.
repre-
Serm. 15. Bc5irine of a RefurreBicn explained. 4.x ^
reprefentcd by one of the prirjiitlve Chrifiian writers, as making thele inquiries, and thus reafoning with contempt §. ** ] would fain know, iays one of them, whether they areto rife without bodies, or with them ? if with bodies, what fort ot orics ? With the very fame they had, or with new ones ? Or with- out a body ? Without a body, there is nei- ther mind, nor loul, nor life. If with a body, is it exadly the former one that is already diflblved r If with another body, then there arifes a new mar;, infcead of refloring and repah-i ng the former one." And theie. objections were urged as unaniwerable.
But all the difficulties and objedlions to this capital article of Chriftianity will inti-ely va- liilh, when St. Paal's dodrine relating to it is rightly explained and clearly underflood ; and therefore in fpeaking to th^fe words, I ftall
I. Endeavour to pate St. PciuFs do&rine con- cerning this article.
II. Shew you how groufidlrjs the cbjcBic?is are that a e urged again ft it.
HI. BrJelly reprefent the truth mid imfor- iance of it.
I. I am to confider v)hat St. PmiFs dcdlrine of the refurrcL^icAi is, which he repre(ents as an anlwer to the queflions in m.y text. And the Apoftle is very large and copious in explain- ing it. Our hkfed Lo'd himfelf expreflyand fiequently p cached the refirrefnofi cf the dead, ^vithout entering much into the nature, or
§ Miouc. V&],'^. 113, 114.
giving
41 6 JDoSIrine of a Refurrenion explained. Serm. 1 5.
giving any particular explication of it ; only once, when the Sadducees thought to have confounded him, by afking him, wJjofe wife the woman^ who had been fucceffively married to ii^vcn brethren, jkouldbe in the reJiirreSfion'^ he fo far explained the article, as was necef- fary to confute and filence them ; telling them : Te do err, not knowing the fcripttiresy nor the power of God J. 'fhey which Jhall be accounted worthy to obtain that world y and the re- JurreSlion from the deady neither marry, nor are given in marriage, neither can they die any 7nore ; for they are equal to the Angels, and are the chil- dren of God, being the children of the refurre5lion\^ From this account it appears, that the flate of mankind, by the refunedlion Irom the dead, will be extremely dijfere?it from what it now is, and unfpeakably more happy and glorious than the prefent. And this will more evi- dently appear from the reprefentation given of it by the Apoflle to the Corinthians ; and we may confider the defcription he gives of it, in the negative and pofitive view of it. And I would here obfcrve,
I. That the x^poflle no where fays, that it fliall be the refurreBion of the fame body. Had he faid this, I fuppofe the queftion would have been returned : With what body, with which of the fever al bodies, in which our fouls dwell, Jhall we rife .? For we all know, that our bodies are va yin^^ and changing every day, fubje^ft to perpetual and total alterations.
X Mat. xxli. 59. )| Luke xx. 35, 36.
Hov/
Serm . 15. DoBrine of a Refurre5fion explained. 417
How different in form and ftature are thofe bodies we are pofl'efTed of in our infancy and childhood^ from thofe we have in youth and ma?!- hood', and thefe from what we carry about us in old age I and thole which we have in health and vigour, from thofe which are dijiempcred, emaciated and corrupted^ ?nd which we lay down in the graved So that we cannot fay, it is the fame body that rifes, which we have in infancy and childhood, or which we have in old age, or which difeafe hath enfeebled and deftroyed ; becaufe fuch a refurre<5lioa would be an wihappinefs to us, and a refurrec- tion to a life of diflionour, afflidion and mi- fery. And if we aifign the bodies we have in any particular period of our lives, it can never with propriety be called th^fame body with that which we had in any foregoing or fabfequent part of our lives, becaufe of the perpetual changes which they undergo, be- coming in fome refpedt different from their former felves, every moment of their exiftence. And as the Apoflle never calls the body that fbail rife the fame body, that term can never be neceffary to exprefs the truth of his doc- trine. I allow that there is a certain fcnfe, in which we may be faid to arife with the fame bodies ; fo far the fame, as to be pro- perly our oivn, and as (hall have all the fe? fortes necedary to the i?det of knowledge y and as (ball probably make us to be known for ih.tfameper'- jofis we were in the prefirnt world. But how- ever, as the fcripture no u^here ufes the ex- prefHon of the iiime body, and as that ex- VoL. I _ E e prellioii
41 8 Do5frine of a Refurre5lion explained. Scrm. 15",
preffion feems to involve us in many difficul- ties ; it fliould be ufed with caution, and ne- ver infifted on as neceffary to explain or ex- prefs this great article of the Chriflian faith. But,
2. As the Apoflle never fays that we fliall be raifed with the fame bodv, io he more than intimates that in fome refpedis it fiall not really be the fame. For in his anfwer to the quellion, With what body do they come f he fays, i'houfooly that which thoujoweji is not quickened^ except it die ; and that which thou foweji, thou foweji not that body which Jhall be, but bare grain, it may chance j)f wheats or of fome other grain *, i. e. It is with regard to the body we live and die with, and that which hereafter we rife with, as it is to the feed we fow in the ground, and the feed that fprings up from it. That which we fow muft die, in order to its quick- ening and fpringing up -, the external fhell muft moiilen, corrupt, and rot, or elfe the grain will entirely perifh, and be fruitlefs, what- ever the grain be, whether wheat, or any other kind which the hufbandman fows. So muft thefe bodies of ours die and return to the duft, in order to our reftoration by a fu- ture refurrecftion. But then as the grain we fow is not the individual grain that rifes, fo neither is the body that dies, the fame indivi- dual body that rifes. 'Tis different^ though in fome refpe£ls the fajne ; and the body that rifes fhall be as certainly fimilar to, though
* Ver. 36, i-j,
dif-.
Serm. 15. DoBrine of a Refurre^ion explained. 419
different from the body that dies, as the grain that fprings up is of the fame kind with, though different from the grain that is fown. And this difference the Apoftle farther illu- flrates by adding : Allfiefi is not the fame ft efj^ hilt there is cue kmd of Jiejh of meii^ another fefi of heafsy a?iother oj fijhes^ and another of birds, Inhere are alfo celejHal bodies, and bodies terreftial-, but the glory of the celeflial is one, and the glory of the terrefial is another. T^here is one glory of the fun ^ and another glory of the moon, and another glory ofthefars ; for one far differs from another far in glory. So alfo is the refurredlion of the dead\. i. e. There is as great a difference be- tween our prefent bodies, which we are born with, and which we lay down in the grave by death, as there is between the feveral kinds of flefli that men, and beafts, and iifhes, and birds . are partakers of, as there is between celeffial and terreflial bodies, and between the fun and moon, and the feveral liars in the firmament of Heaven, which have all their glory, but a glory that is exceedingly different the one from the other. And in this refpedl the re- furrediion of the dead fhall refemble them ; as the raifed body of the Saints fliall be greatly unlike to their prefent infirm, and mortal bodies, and in circumftances of far fuperior advantage, dignity and glory. And therefore
3. The Apoftle exprefily affirms, that we ihall not rife with tkefe fieJJJy bodies which v/c
t Ver. 39.-42.
E e 2 now
42 o Booirine of a Refurrecfion explained. Serm. 1 5.
now carry about with us ; for he tells them : This I fay brethren^ thatjiefi and blood cannot m- herit the kingdom of God, neither doth corrnptiouy inherit incorruptlon \. Our fleflily bodies, with the blood and juices, that circulate through our arteiies and veins, and the other canals that n.'ture hath formed for their reception, are well luited to the preCent corruptible and Hio tal ftate, in which we now dwell, but are not at all (uited to the heavenly world of inco - ruption, and therefore can never be admitted into the kingdom of God : and from thence he argues, that even as to thofe who may be alive^ and dwelling in our world, when the dead fhall be raifed, they fall be all changedy as in a moment^ in the twuikling of an eye, at the lajl trump : For the trumpet jhall founds and the dead JJoall be raijed incorruptible, and we, viz. who are then 2^\siq,JJmU be cha??gcd\\, that we may be as incorruptible as thofe who are partakers of this glorious refurre^tion. Cloathed with our prefent flefh and blood, ??o man can fee God and live, and therefore as the feeing God is one effential and principal part of the happinefs of a future ftate, their fleflily bo- dies mufl be altered and changed from their prefent condition, that they may be capable of the beatifick vifion, of fupporting the glory that fliall be hereafter revealed, and of appearing in the majefty and awful prefence of the immortal God, before whom angels veil their faces, as fenfible of that infinite ma-
X Vcr, 50. 11 Ver. 51, 52.
jefly
Serm. 15; JDoofrine of a Refurre5f ion explained. 421
jefly to which they approach, and of being as it were unable to endure the exceeding bright- nefs that lurrounds him, who dwells in light inaccejjlble andJuU of glory. Hence the Apoitle farther addb :
4. That the refurredlion body fliall not be like oui- prefeiit bodies, formed of earthly ma- terials, and capable of being refjlved intotts ori- ginal diijl. In this he is very exprefs. Ihejirfi man is of the earthy earthy *. Adain, the fii ft of mei), wasfoinied, as to his body, out of the dujl of the grcmidy and theiefore after his tranf- grefl:;on, his kntence was : In the fveat oj thy face/bait thou eat breajd, till thou return unto the ground, for cut of it wafi thou taken ; for duji thou art, and unto dtijl fait thou return -^ . But the Jetond man is the Lord Jrcfn Heaven, of aa heavenly original, and who fliall appear cloathed wiih an heavenly body. And as is the earthy, fuch are they alfo that are earthy ; and as ii the heavenly, fuch are they alfo that are hea- venly J i. e. k^ Adam had an earthy body, fo the natural dclcendants of Adam have like him earthy bodies , and as ( hrift's glorified • body was of an heavenly fabrick and original, fo alfo fliall their's be, who belong to, and are intereftcd in him. A?id as we have borne. the image of the earthy, fo Jkall we cdjo bear the image of the heavenly §. So that thefe earthly bodies, which have their original from the dufl, and by which we are like to Adam, the common parent of all mankind, fl:iall only
* Ver. 47. t Gen. lii. 19. % Ver. 48. § Ver. 49.
E e 3 continue
4-22 DoSfrine of a ReJurreHion explained. Scrm. 15.
continue in the prefent ft ate ; but have no being in the future world ; where we fhall be no longer confidered as \\\q po fieri fy of the Jirji Adaniy but as the children of God, and re- lated to i\\e. Jecond Adam y whofe glorified body we fhall then in our bodies as truly refemble, as we do in thefe our earthly bodies the. frfl Adam, from whom we derive bodies as earthly as his own.
5. Hence farther the Apoftle affures us, that we fhall not be raifed with thofe natural bodies that are neceflary to our prefent con- dition, and to anfwer thofe purpofes of life, 'for which we are fent into the pielent world. The natural or animal body, is a body fubjedt to all animal appetites, affedions, and paf- iions, or under the influence and condud: of that fenfitive principle, by which our prefent bodies are animated and aduated, and to which we owe the inftincls and inclinations, that are here neceifary to the prefervation of life, and the cojitinuance cf mankind in the world. And this fenfitive principle is wifely implanted in us by the God of nature, as we live amongft fenfible objedts, as the fenfa-- tions we receive, and the tendencies and im- pulfes of the animal part of our conftitution, anfwer very valuable purpofes in fuch a mixed flate of being as ours ; infomuch that the proper bufmefs of the world could not be carried on without them. But as all our merely animal fenfations, appetites and in- flind:s are owing to the temperament of our flefhly bodies, the contexture of our blood,
and
Serm. 15. T>oBrine of a RefurreHion explained. 423
and the nature and prevalence of the juices that are formed within us ; 'tis evident, that as flefh and blood cannot inherit the king- dom of God, io thole animal, fenfitive, in- ftindlive properties that refult from them, and to which we are now confcious, cannot pof- libly take place therein, but will for ever perifli in the grave with thofe bodies of fle{h and blood, in which they are inherent. By thefe fleihly bodies, and the paflions and appetites effential to them, by which we hunger and thirfl and tafte ; fear and love, are angry and pleafed, are excited to revenge, and other cri- minalgratifications, we are immediately united and allied to the brutal world ; and formed a real race of animahy though of a diflincl and fuperior kind from the other fpecies that in- habit our earth. And unlefs the future world bejuft fuch another place as this, 'tis evident that thefe natwaly i. e. awmal flefhly bodies, with the fcnfual properties that refide in them, would be of no kind of ufe there, and as wholly impoper for that ftate of things, as a refined heavenly bodv would be for the pre- fent, grofs, and mateiial one, and therefore the Apoffcle obferves, there is a natural body, and a fpiritiial body *, i. e. the animal body is one, the fpi ritual another. Adam, our firfl parent, was created with an a?jimal one ; for thus it is written y the jirfi mafi Adam was made a hvijjg foidy it (hould have been, a living ani- mal ; whereas the laji Adam^ or Chrift, wai
* Ver. 42.
E e 4 made
424 Do5frine of a Refurre^lion explained. Serm. 15.
made a qulckeniiig fpirit -f- ; had not only life hsmfelf, but by that eternal Ipirit that dwelt in Lim was able to quicken, and give life to others, even ta as many as he pleaied. Hoav- bat that was, not firji iiulich was Jpiritual, but that i€}jich is animal, and afterwards that which is fpiritualX. The natural is to take place here, and to return to its firil principles of dufl J but is never to be reltored afte> its diflblution. nor to enter into the regions of life and glory. Farther,
6 The bodies rellored at the refurre6ion fhall ?:ot be weak and iiiftrm^ like our prefent ones. Here ^ 'tis but little that the moft athletick and robufh conflitutions will permit men to do. Pvlany of the mere brutal crea- tion excel them in ft ength. The flrength they have is foon liable to decay and be im- paired by exercife and labour, to be weakened by pain, to be diminiflied by diAemper, to be wafted by age, and wholly deflroyed by the force of an unexpeded accident. And this mufl neceiiarily be the ftate of all human bodies, confidering the loofe, unconned:ed, poweriels materials out of which they are formed, the ufes and purpofes they arc in- tended to anfwer, the lliort duration for which thev are defigred, the infinite number of parts of which they are conitituted, the fine- nefs of their contexture, the nature of the provifions by which they are fupported, and the iniiumerp.ble accidents, by which they are
t Ver. 45. X Ver. 4^ ;
liable
Serm. 15. Do5frine of a Refurre^ion explained. 425
liable: to be injured, broken, and even dif- folved and deliioyed. But all thefe imper- fections and frailties are peculiar to thcfi pre- fent bodies, and not one of them ihall affect thofe that God fliall provide for us at the fu- ture refurrecftion.
7. Hence farther they fhall not be like our prefent bodies, attended with any circiimpances of di-Jhomiir afzdjhame, to humble and mortify us, and make us fenfible of the meannefs of our condition, and almoU: repine at our lot in the prefent life. There is in all man- kind a natural averfion to appear as nature formed us, we are almofl inftindtively prompted to hide ourfeives from one another. Our or- naments, our pride, our elegance, are not in our perjons but our d?'efs. We are beholden to the worm for our fplendor and gaiety, we run to the beafts of the field, for our covering, protection, and vi^armth, and to the bowels of the earth for our luftre and brilliancy -f-. The very parts of our bodies are fome of them lefs honourable than others ; they are in the whole compofition of them, what St. Paul calls them, vile bodies^ -, the words mean, either of a very low or mean original, of poor, contemptible materials; or elfe bodies of hiimi- llation, the confideration of which may juftly humble and mortify us, who are confined to and dwell in them j as they are the feat of many diflionourable and finful paffions, and criminal aifeClions, that frequently prompt
t I Cor. xii. 23. • Phil. iii. 21
to
42^ T>o5frine of a Refurre^ion cixplaimd. Serm. 15.'
to many offences againfl God, as they are liable to corruption, as they contrad: perpetual foil, as they expofe us to pain, infirmity, and diforder, and kibjed; us to a thouiand incon- veniences and afflictions whilft we dwell in them. So that fjrnetimes we live long enough to be alliimed of our deformities, and of- tener to bend under the infirmities and bur- thens of them, and wifh ourfelves fafely de- livered from the incumbrance that opprefies us. Thanks be to God, that though it be thus f own in d'iJJjo?iGur y though we are born with, continually carry about us, and finally lay down in the grave, thefe bodies which fre- quently dif^race and mortify us, yet they (hall be raifed in fuch circumftances, as that we fhall be no longer afliamed of them, nor ever mortified with any of the piefent incon- veniences and infirmities that now attend them. And what creates yet a farther dif- ference is,
8. Laftly, that the bodies we (hall receive at the refuiretlion, fliall not be like our prefent bodies, corruptible and mortal. It is fown in corruption, and liable to difiulution and mor- tality. The moment we are born, we may be faid to begin to die ; as we bring the feeds of deith w'th us into the world, and as every moment we live is a kind of prepara- tive for, and nearer approach to death. And at the appointed feafon, we mufl all of us defcend to the grave, and as to theie grofier bodies lie for ever buried in the darknefs and ruins oi it. For when we arife to a new life
Serm. 15. Donrine of a Refurreclion explained. 427
at the morning of the refurredlion, mortality and corruption fhall never enter into our frame, nor the matei ials of which our hea- venly bodies fliall be compofed, ever be liable to reparation and diflblution. So that in an- fwer to this queftion. With what body do they come ? we can give this pleafmg anfwer : That they {hall be in many important refpe<fls dljferciit from our prefent onesj they fliall not .conliil o£ JieJJj a?id bloody fuch as our conftitu- tion now coniilts of; they fhall not be formed of earthly materials, like the body of Adam, who was taken from the duft ; they fhall not be like thefe natural or animal bodies, nor have any of thofe propeniities, inflindts and appetites, that conned: us with the brute crea- tion, and often times prompt men to live like the brutes that peri{h ; they fliall not be weak and injirm, nor ever more fubjed: us to the diforders and decays we here are liable to ; they fliall not be bodies oi d'lfionour and fi:a}7ie^ nor have any circumflances attending them to reproach, afBid, and mortify us ; and therefore fhall never be liable to corruption and death, which throws a vanity over all the boafl and pride of life, levels the proudeft of mortals with the dufl, and fhould cloath the fons of men with condefcenfion, meeknefs and humility. And Oh ! how doth this ejinoblc cur conceptions of a future fiate^ and in what a conrfortable and pleafmg view doth it reprefent death itlelf, which brings us to the eternal world ! We find and feel innumerable difad-*^ vantages in our prefent flate of being, againfl
which
428 Do5lrine of a Refurre5fion explained. Serm. 15,"
tvhich no external advantages can guard us. The materials of our prelent bodies are of the loweft kind, frail and foon injured and dif- placed. We are expoicd by our bodies to innumerable difoiderSj every pore is an inlet to diftemper, every ne,ve may give us an exquilite fenfe of piin, and every part of our bodies may torment us. So that in reality they may well be called the pifons cf ths foul, wherein they are fettered and confined, like ciiminals, an<i undergo a kind of torture, till the time of our difmiffion from them. i\nd even this difmiffion is geneially with fuch a violence, as gives us the highelt unea- finefs, and throws us into convulfive agonies of diftrefs ; fo that had we our option to return to life in the fame circumilances in which we often drag on and leave it ; if we aded a wife part we fhould certainly refufe it, and to accept it would be a kind of folly and diftra(^ion *. But, thanks be to God, as Chriftians we have better hopes. Life fliall be reftored us. Our fouls fhall be again united to their bodies, but to bodies better moulded, to buildings made of God, and that fhall carry all the proof of a divine fabrick ; iliall be attempered with better materials, that fliall be proof againll all diforders, that fhall have no inlets to pain and mifery, that fhall be liabie to no difrolution;> and over
* O pater, anne aliqiia? ad ccelum hinc ire putandum eft Sublimes animas, iterumque ad tarda reverti Corpora ? Qax lucis miferis tarn dita cupido !
Virgi], ^nead. 6. v. 7 1 9 — 7 2 1 .
which
Serm .15. Do^Irine of a Refur region explained. 429
which death ihall have no farther power and dominion. And you will eafily fee, that by this account, the mofl: formidable objec- tions againft this dodrine are already an- fwered ; but they will be more effectually fo, when we have confidered the pofttive part of St. PauV^ defcription of the ftate and circum- ftance of the refurrecftion, which we iliall do in our next difcourfe.
SERMON
430 ^he advantageous Alterations in the Serm. i6.
SERMON XVI.
Of the advantageous Alterations which will be made in the Bodies of the Saints when railed.
I Corinthians xV. 35.
But feme man will jay : How are the dead ratfed up J and with what body do they conic F
AVING given a view in the pro- ceeding difcourfe of the ?iegative part of St. Paid's defcription of the Jiate and cir- cumfiances of the refurreclion j we fliall now proceed to conlider the pofitive part oj it^ or what is the real condition in which the faints of God fhall be ratfed from the dead-, and the Apoftle direds our thoughts to the fol- J lowing particulars*
I. That they fhall be bodies immediately fajldioned by God, and the conftitution and fa- brick of them entirely depend on his plea- fure. This thought he points out to us, when he fays, with refped: to the feed we fow, that God giveth it a body as it hath pleafed him * ; an anfwer equally proper to the queftion, How
* Ver. 38.
^re
Scrm. 1 6. Bodies of Saints when raifed. 4^t
are the dead raifed up, and with what body do they come f God forms the body of what ma- terials he pleafes, and fafhions it according to the diredion of his own power, wifdom and goodnefs. He i? equal to the work, and the refurredion is not beyond his abiHty to ac- comphfli. Leave the event to his manage- ment, and never doubt but what is railed iliall be a produdion worthy his infinite per- fedion to be ihe author of. The feed thrown into the ground feems to peri{h and corrupt ; and mull do fo, before the feminal vegeta- tive principle can exert itfelf and ad. And yet it foon appears in the pleafing verdure of its grafs, ftrikes up into the ftem, grows into the ear, and puts on a much more gay form and body, than when it was thrown into the ground. Tell me, now, thou who doubted of the future refurredion : How comes this new form to fpring up out of the old one dif- folved and perillied ? How comes new life to fpring up out of corruption and death ? By what power is this amazing change ? Hadll thou never feen it, wouldll thou not have be- lieved it incredible and impoflible, and now thou knoweil: it to be true, account for it if thou canil; ? if thou doft account for it in a reafonable mtinner, and afcribe this marvel- lous effed, for fuch it really is, to a com- petent caufe, thou wilt thereby account for the refurredion of the dead, and knoweil: to what all powerful agent to attribute it. For in both cafes, God gives the body as he pleafes.
We
4^2 'Tfoe advantageous Alterations in the Serm. i^.
We jJioll haiie a building of God, an houfe not made with hands J. But,
2. As God giveih to the feed that is fown a body as it pleajcs him, but yet gives to every kind of grain or feed its own body, fo aljo fiall it be at the rejiirrediion of the dead ; we fhall arife in the human form, we (liail appear the creatui-es we are, as diftind; from all other fovt of living beings whatfoever, and the bodies that we ihall be raifed with ihall abundantly difcover us to be the children of men, though raifed and exalted to the dignity and privi- leges of the fons of God. The grain that is fovv'n is quite ditferent from the grain produced, and yet wheat produces wheat, and the God of nature caufes every grain to furnifh its own kind. 'Tis true, that the advantages of our new raifed bodies will be unfpeakably fuperior to any that wc can boall of in the p.efent ftate. But this by no means caufes us to ceafe to be men, or makes us different creatures from ourfclves. The diiferencc of drefs and habit, of country and dwelling, of health and licknefs, of youth or age, of any or all exter- nal circumftances that befall us, changes no- thing of our natures, nor makes us ceafe to be what we originally were. And that power of God, who originally formed us out of the duft, and gave us our conftitution, fliape, form, and diftinguiOiing features, can with equal eafe new mould and fafhion us, and
% z Cor. V. I.
not
S(?rm. 1 6. Bodies of Saints when raifed. 433
not only continues us the fame kind, and in the lame rank of creatures that v/e were -y but if that be necellary, and will anfvver any wife and good purpole^ preferve the features and complexion and form that prevailed in us, that we may not only be known to be the chil- dren of meriy but be known by ourlclves and others, to be the individual perfons we were in the prefent world : 1 fay this God can do, and from thence we may certainly infer that he will do it, if it be expedietit to the pro- moting his glory, the illuitration of his faith- fulnefs in the accompliiliment of his promii'es. Or {hall be necelTary to contribute any real fliare to the happinefs and fatisfa<ftion of thofe who {hall be accounted worthy of the re- furiedtion.
3. Hence farther,- the bodies that fliall be reftored to us at the refurredion (hall be our own bodies, as certainly, and with the fame pro« priety, as our prefent bodies are our own, and we know them to be fo^ in diftindion from the bodies of all other perfons whatfo- ever. The reafon why we call thefe bodies hur own, is not becaufe they have continued the fame, without any material alteration, ever fmce we have been born ; for they have not continued the fame for any one fmgle mo- ment of their duration ; and have undergone probably many total changes, during the time v/e have lived and aded in them. So that our prefent bodies are no more properly our own, as that implies our perpetually con- iifling of any fettled determinate portion of
Vol. I. F f matter
434 'The advantageous AUeralions in the Serm. i6.
matter, that never feparates from us, and that we do not exchange for any other, than the bodies of other men and other animals are ours. But they are our own, as they are, whatever they confift of, and how often fo ever they may vary and change, and though they alter every day and moment, yet they are our own, as we carry them about with lis, as they are diftindt from all other bodies, as they are uiider our tnanagemement^ and we are able to controul them ; as \st feel their wantSf and con'^2iVi\\y fupply them ; as we are conjcioiis to their diforders, and apply the proper remedies •> Ibr their cure,; and for many other reafons of a like nature, that might eafily be mentioned. In like manner the bodies we receive at the refurredion, though there fliould not enter into the compolition of them any one fingle particle, of which they confift, in any given period of their duration here, will be as much and as trulv our own, as the bodies we now have are our own, though they have under- gone a total alteration during the year palt ; for when we are reftored at the refurredtion, we fhall find i]\o{Q glorious bodies as f idly and firmly united to iiSy as our prefeiit are, have them more entirely under our w,anagement and controul, ihall be able to a(fl:uateand move them at our pleafure, be capable of employing them^ in fuch fervices and exercifes, as are fuitable to our then condition of life, making them mi- nifter to our pleafure and happinefs, fhall be confcious to their tendencies, and have it in our power to gratify themy and maintain andfup"
port
Scrm. 1 6. Bodies of Saints when 7'aifed. 4^5
p07-t them in eternal health, adivity and vigour. And we may therefore farther affirm,
4. That the bodies we (liall receive at the refurre(^ion (hall be ihe. fame bodies we carried about in this world, in a v^ry prope?- fenfcy and in as true and real one, as we can affirm, that we have the lame bodies during the whole or anv period of our existence m the prefent world. Infome refpeSis we have the fame bodies now, that we had in infancy, childhood, and through every period of our duration j not becaufe they have continued unchangeably the fame^ iince they have been in a perpetual flux, every day receiving new acceffions by the food we eat, and flying off from us by the various difcharges of nature, altering in fize, ftrength, feature, comehnefs, habits, aflfecftion.s and pafliions, by the various accidents of life, the very principles we em- brace, the frienddiips we contra(ft, the em- ployments we difcharge, the labours we ex- ercife ourfelves in, the pleafures we puifue, the afflidions that befall us, the increafe of our years, and all the difl^erent circumflances> to which nature and providence introduce us. And yet they are ftill juftly accounted the fame, becaufe cur union to them is perpetual aiid fixedi our various members conilantly refem- ble themfelves, have the fame ufes, give us the fame fenfations, are avenues to the fame kind of gratifications, expofe us to the fame diforders and afflidions, equally obey the dic- tates of our mind, have the fame tendencies and difpofitions, and continue to prompt 7.vA F f 2 iniluence
43 6 ^he advantageous Alterations in the Serm. 16^
influence us by many of the fame paffions and affedlions. Our v^^now^ features, that al- ter by time and accident, yet have fuch a perpetual famenefs, that we know our own peribns, and are known by all others that we are acquainted with j the adtions that we have done in the earlieft parrs of Xx'ity we are equally confcious to in the latejl. If we have been pious towards God, and charitable to men, we find, we feel, we are fure, that thefe hearts have been lifted up, and thefe knees have been bent in prayer, and thefe lips em- ployed in celebrating God's praifes, and thefe , hands have miniftred to the poor, and thefe feet carried us about doing good, year after year, and habitually through all the preceding periods of our lives, and we have no doubt but that thefe fame bodies, whatever be their alterations in a courfe of years, have been em- ployed in thefe facred and benevolent fcrvices.
We have the fame kind of remorfe for what we do amifs, many years after the &(ftions themfelves, and a criminal, convifted ever fo long a period after his crimes, knows that he did, that his hands perpetrated what he is convitfled of, and that he is worthy of pu- iiifhment in his body upon account of it ; doth not pretend to cenfure the equity of his ]udges for inflicfling the punilhment, under a pretence that his body hath undergone many alterations lince the perpetrating the crime ; nor ever imagine that the plea, that his body 5s not the fame that it was when he com- mitted the offence, will or ought to exempt '.. • hiiu
Serm. i6. Bodies of Saints when rat fed. 437
lalm from the chaflifement he deferves. He is conlcious that he is the perfon, and all the changes in his bodily conftitution can never alter that confcioufnefs, or perfuade him to think, that he is not the man that he then was. In like manner, in whatfoever circum- ftances the reJurrcSJicn may alter our bodies, we (hall know them to be as much tbefame^ and as much our owriy as we know our pi^efent bodies to be fo. The union between them and our minds (hall be as real, firm and inti- mate, as our piclent union cf foul and body is. We may have the fame rejemhlance of per- son, fliape, limbs, habit, and features to dining' iih us hereafter, and point out our' ferfonality as we have now ; for fuch diflinc- tions fcem to be as neceflary, to prevent con- fufion in a future world as in the prefent. We {hall then have the mod abfolute cer- tainty that we once lived in this lower world, that we were fmners againft God, that we were recovered by his grace, that we were renewed by his fpirit, that we were preferved ^nd conduifted by his power, that we ftood in fuch relations of being, that God employed us ,in fuch fervices, that w^e did fuch good works, that we fuffered fuch things for re- ligion, and that we died at fuch a period af- ter we had ferved God in our generation. The moment we awake, thefe conftioufnejjei will immediately return^ with a full convic- tion and livelinefs, as they do in the mornhigy after the kindly refrelliment of the fleep of the night. Befides, thefe bodies fliall be of F f 3 the
43 S 'The advantageous Alterations in the Serm. i6.
the fame with our prefent ones, as they Oiall have all the fame Jenfes that are ejfential to our nature, though in a more perted: and exalted manner. Our eyes Ihall fee and contemplate the wonders of God's creation, and be fo ftrengthened as to be able to behold the glory of the immortal God, and iland in the pre- fence of the eternal miajefty of Heaven. Our ea7's ihall be opened and purged to receive the harmony of angels longs, and our tongues join in concert with them, in celebrating the praifes of our God. A'^^'Z^; fenjories may be added to our natures, that may be avenues of new entertainitients, wbilft the perfe5liiig our form:r and original ones iliall be an abundant confirmation, that we are the fame compound beings that we were, the defe(51:s of our na- tures only removed, that would degrade and diflhonour our condition, or interrupt and leiTen the happmefs of it. And therefore it can be no objcdtion to this famenefs of body.
That our bodies at the refurredtionyZW/ not he of the Earth earthy ^ but like the herd from Heaven^ heavenly, i. e. Either of heavenly materials, in oppofition to ingredients of duft, that enter into iXit compofition of our prefent frame ; or, of an heavenly, bright, and •fplendid appearance. Our prefent bodies are formed out of the earth in Vv'hich we dwell, and are fupported by food that the earth produces, that they may be fuited to the na- ture and condition, the actions and life ot that world where God hath appointed us our
prefent
Serm. 16. Bodies of Saints when raifed. 4^9
prefent habitat on. And by a parity of rea- ibn, as the future celeftial world is greatly different from this, will prefent us wiih dif- ferent objediSj will open to our view quite other fcenes, will admit us to new employ- ments, pleafures, purfuits, and acquaintances, and as the hfe we are there to live, will be ia every refpecft fuperior to that which we live here, maintained by more fubflantial and ex- cellerit provilions, and formed for a much more permanent duration j fo our bodies, in order to fit us for the better flate, will be conflituted of heavenly in^rredients, and new faihioncd of fuch materials, as Ihall be wor- thy of and fuitable to that fuperior flate of perfecftion and glory ; probably of the fame kind and nature with thofe glorious habitations in which the Angeh of God dwell, who tho* fpiiitual beings, yet can become v'lfibk, and appear cloathed with a cekjiial brightnefs ; who are unquedionably known by, and appear to each other, have thei' refpedive manfions in the heavenly world, and often meet together in large alicmblies, for purpofes peculiar to their exalted charader and Rations. For if every thing in that world were ir,vi/ib/e, and Angels and Saints were not known to, and {Qsn by each other, what would it be but a world of hianksy to what purpofe the refur- redion of any bodies, or how fhould we know that we were come to the heavenly Je'ru- falem, the innumerable company of Angeh ^ to the fpriti cf the jiiji made perfect^ and to Jejtis the Mediatcr of the ?iew covenant f But he appears F f 4 in
440 ^^^ advantageous Alterations in the Serm. 16.
in a divine and hcav£?ily glo^y. Angels are as a jiam'wgfire, and the liijire of be/ievers is radiant and bright, formed of the fame ccleflial in- gredients as the glorifed body of Chr'ijl himfelf.
Agreeable to this is what the Apoftle far- ther adds : That the bodies we are to receive by the refurrecftion (hall he fpiritiial ones, in oppofition to our prefent natural, i. ^.jenfiti've and animal bodies. Even matter itfelf, how ever grofs, inert and unacftive it may appear, yet may be refined and purified from its dregs, ipiritualized, rendered iubtle and acftive, and transformed into much more pure, quick and , lively fyflems, .than any that are vifible to our eyes, in the common courfe of things ; as is evident from many experiments and difco- veries that have been made in natural philo- fophy. Light itklf is a body of a vctvy fiibtley penetrating nature, and of an almoft incredible velocity. And though we fee and feel the ef- feds of it, we fee not the body itfelf, and know nothing of the nature and contexture of its particles. We feel the air and wind, but 'tis not the objed: of our fgljf. The inagnetick ejliroia fill us with admiration, but who knows any thing more of them, than by their wonderful efFeds ? The powers of elec^ /r/aVy have opened a new field for philofophi- cal inquiries, the operations of them are ex- treamly fenfible, they pafs from ohieft to ob- jed: aimoll inflantaneoufly ; they fometimes appear in flames of fire, fometimes like burn- ing meteors in Heaven, and iometimes give a fudden explofion like a flroke of thupder. But
of
Serm. 16. Bodies of Saints ivhen raifed. 441
of what it confifts is one of the arcanums of nature, no eye is quick enough to difcern it, and no fixed and Ifttled fcheme can yet be formed, to account for the operations of it, and reduce them to any determinate and cer- tain laws. And others have yet gone farther, and have imagined a yet finer etherial fluids that fprcads itfelf throughout all nature, and which they confider as the one general mate- rial caufe of all the laws of nature, and into which all the operations of natural caufes and effecfts are, under Gody to be finally refolved. Thefe may be called i\\t fpirifiial powers of the material univerfe, and I mention them only to let you fee, in what fenfe our raifed bodies may be transformed into fpiritual ones, and yet at the fame time be really and truly compofitions of matter, as our prefent bod es are. This however may, I think, be very fafely concluded on, that they (liall be (o fa.: fjjiri^ tual bodies, as to be u-terly^r^'^ from thofe animal and merely fenfitive properties and affec- tions, that are efl'ential to our prefent frames, ihall need nothing of thofe grojjer provifions that we now want for their fuffenance, fhall want no rejl to refrefh them, nojleep to recruit and repair them, no prefcriptions of phyfick to relieve and cure them, {h^W not be fluggifh and unadlive, to hinder or retard tlieir motion, fliall be nimble and adive, may^ as quick as thought, may be conveyed by a ray of light from globe to globe, may with an ioconceiva- tie velocity tranil^ort thcmfelves to the mod
diiiant
44^ ^^<^ advaiUageotcs Alterations in the Serm. i6,
diftant parts of God's creation, and traverfe the iitmoit bounds oi" nature, in an infinitely ealier manner, than here we can remove to the objeds that are neareft us, or as our minds can now convey us from Earth to Heaven, and from the footitooi of God's throne, to his im- mediate pretence and glory ; nor fubjed to any of thole inconveniences, that now exer- cife our patience, and often render our bodies uncafy and bur then ibme to us.
And what is neceffariiy connected with this is, that though we bring into the world with us, weak, frail and feeble bodies, yet they ' fhall be raifed'in po-wer, with a ftreng'h and vigour, in comparifon of which the ftrongeft ' conftitution is mere nothing and vanity. As they ihail not confilf o\' Jiejh andbicGj, fuch as our pre lent bodies are compofed of; they (liall not be liable to any of thole weaknejjes to which we are expoied, nor to any of xhok diJhmperSy that are perpstiially circulating through our veins, and that will iooner or later difcover themfelves, and bring dov^^n the firmed con- ftitution. They will have no inward caufes of corruptions, and be entirely proof againll: all f.v/rrW injuries. The moll adive fervices will not weaken them, nor will any length of duration impair and v*?afte them, ^be ylngeh are beings that f^^fT^// In jlrength^ and the Re- JurreUion will render us equal to the Angds of God; and what is now wholly out of our power, snd furpaffes theil:rength nf all mortal men, will then be performed with the utmoft
facility
Serm. i6. Bodies of SainU when raifed. 445
facility and eafe. He who created the inha- bitants of the old world, though they were of the Earf/j earthy^ with that robuftnefs, vi- gour and -ftreiigth of conftitution, as that they could endure ioi t>z2.x a tboiifandyears^ can anew create usfo?- a duration without end, and with a ftrength and power that nothing {hall abate and deftroy ; and he who made us able to move our own bodies^ or put another body into , motion^ or Jhp or retard its motion, or alter its courfe and tendency, can with the fame eafe enable us to remove mountains, Weaknefs and frailty is the charaderiftick of the prefent life, and the little power of aClion we have is continually liable to decay. Power and ftrength are the privileges of the future life, and the refurreftion fhall reftore us vigorous and adive in the whole of our conftitution.
And as we fliall be raifed in firength, fb alfo fliall we be raifed in hojiour ; in fuch circumftances of external fplendor^ as fliall be fuitable to the nature ind circumftances of that better world where we are to dwell, and the majefty of that prefence in which we are to appear ; as fliall be ^ full manifejlatjon of our being the children of God, and the genuine dif- cjples of the glorified Son of God. In the RefurreBion to life that Daniel fpeaks of, he af- fa res us *, that they who are wife fJ:all be as the brightncfs cf the firmament, and they that turn
* Dan. xii. 3.
many
444 ^^^ advantageous Alterations in the Serm, 1 5» many to rigbteoufnefs as the jiars for ever aiid ever. Agreeable to this is what our Lord affures us, that in the great Day, when the col- le^ftion of all mankind ihall be made, the righteous JJ:aU JJjine forth as the fun in the king- dom of their Father -f-, Ihall be invefted and furrounded v'ith fuch an external luftre from the prefence of God, and the brightnefs of his glory, as fliall declare them accepted and favourites of God. Of what kind this glory ihall be, we may form fome conception from the transfiguration of Chrifly when his face fione as the fun y and his raiment was white as light % ; , or from his appearance to Sauly when the light of his glory y that furrounded this mad perfecutor, y/^^o;z^ above the brightnefs of the fun §> at noon day. For we are expreilly aflured, that we fhall be formed after the pattern of Chrift, zvidfafioned in our bodies according to his Bwn glorified body. This our Savionr inti- mates himfelf, in his lad affeiftionate prayer for all of them that fl:iould believe in him. Fathery I will, I defirCy that they alfo, whom thou hafi given mcy fnay be with mCy where I am, that they may behold jjiy glory y which thou hafi given me ||. To behold ChriiVs glory fignifies more than barely to view it, even to partake of it, for our Lord fays of them : T'he glory which thou gaveft me, I have given unto them, that they may be onCy even as we are one *. And this is what St. Paid expreilly affirms in feve-
+ Mat. xiii. 43. J xvii. 2. § Ads xxvi. 13.
Ij John xvii. 24. * Ver. zz.
ral
Serm. 16. Bodies of Saints when raifed. 445
ral of his Epiflles. Thus in the chapter where my text is. Tkejirfi man is of the Earth earthy ; thefecond man ts the herd from Hea'uen, As is is the earthy, fiich are they aljo that are earthy, and as is the hea^cenly^ fich are they alfo that are heavenly ', an,d as ive have borne the image of the earthy, in thefe earthy bodies in which we now dwell, we JI:all alfo bear the image of the heavenly *, in thole glorified bodies with which we (hall be inverted in the morning of the refurreftion i for as heexprefl'es it, in that noble paflage in his epiftle to the Philippiafis : Our converfation is m Heaven^ from 'whence alfo we look for the Saviour^ who Jhall change our vile body, that it may be fajhioned like unto his glorious, bofiy, according to the working whereby he is able to jubdue all things to himfelf\. Hence the fame Apoftle exhorts the Colofjians, tofet their affeBions on things above, and not on fhijigs on the Earth J, becaufe as Chriflians we are dead, viz. to all the linful purfuits and pleaftires of the world, and our Ife is hid with Chriji in God J our proper life and happinefs is the fame that Chrift himfelf poffefles in the pre- fence and kingdom of God his Father; and therefcie when Chrift, who is our life, fiall ap- pear, then jl:all ye alfo appear with him in glory. And this conformity to Chrift in the glory of his heavenly ftate, will be one fubftantial proof of our being the children of God. Here the gofpel revelation gives us- this honourable
*Ver. 47. — 49. f Phillip, iii. 20,21. X Colof. iii. 2, 3,4!
cha-
44^ ^^^ cid-vantageeus Alterations in the Serm. i G,
chara(!^er. Beloved, now are we the children of God ||. Whence doth this appear ? Why, it doth not yet appear what we jhall be. Our expedlations are future, and our inheritance as the children of God laid up in the heavenly world, and {hall not be fully revealed 'till the fecond coming of Chrilf ; and of this we are certain, that when he jhall appear, we JJjall be like him, for we fall fee him as he is. He is the pattern after which the Chridian is to live in the prefent world, and according to which he fliall be glorified in the next. If our minds and characters refemble him now, in the fplen- dor and beauties of holinefs, our bodies alfo fhall hereafter refemble his, in the light and glory that fhall furround them. There {hall be ?io marks oi jhame and diJJ:oncur in them, when that ble{led day of the refurrediion re- flores them ; nothing of deformity to render them contemptible, ?io impurity to de{ile them, no defeSf to injure them, nothing that cart create in us any confcious {liame, or give oc- caiion to any of the inhabitants af Heaven to behold us v/ith difpleafure, or avoid our fociety as beneath and unworthy of them. The fame power and goodnefs that gives us the in- heritance of the heavenly world, will fuit both our inward difpofitions, and our external condition to the nature and circumftances of that world i and as the children of God, and the redeemed difciples of Jefus Chri{l:, our
• jl I John iii. 2.
whole
Serm. i6. Bodies cf Saints when raifed. 447
whole ftate (hall be happy and glorious ; that there may be a proper conformity bttween the Redeemer and his followers, and we may not appear, even in our external condition, leis iin dignity and honour, than becomes the near- nels of our relation to the greateft and bell of beings, or what may be expeded from the in- finite power and bounty of the all perJedt and infinitely bleii'ed God, our heavenly FaJier. And, finally,
What is the perfedlon and crown of all is, that God will raife us up at the iaft gieat day in a ftate o^abfolute and ferjevl incorriipiion \ for though it is Jo^'s^ii in ccrruptiofi, it is raifed in i?icor7'Uptiony and as ficjO:/ and blood cannot in-' her it the liingdom cf God, nor corruption ijiherif incorrupiio?2i fo this corruptible body miijl put on incprruption^ snd this mortal body atwiH put o?t imjnortality . And when this corruptible JJ:ail have put on tncorruptiony nnd this mortal jhalt have put an immortality, then ft^all be brought to pafs that fay i fig i^hich is ivritt.en: Death is fwallowedup in viBory ; and the Chriflian fliall cry out in thofe glorious words of triumph : O death I izhej-e is thy fiing f O grave I where is now thy vidiory f Thanks be to God, idjo gives us the viSiory through fefus Chrift our Lord. O happy world, where death never enters, where that defliroyer hath no power ! Here he exercifes univerfal domi- nion, enters into every family, thins every fociety, and fpares neither age nor fex nor con-
t Ver. 50-^57.
ditlon
44^ The advantagecus Alterations in the Serm. iG,
dition in life. How many have lately beenr removed from this fociety, and have I followed ■within a very few years to the gates of death F One, but a few days ago, have we lodged in his fepulchre, a conftant worfhipper in this place, and one of the oldeft difciples that remained amongft us ; an honeft, a liberal, and a good man. But the hand of death knows no dif- tindtion of men. The time will be, and we know not how foon it may be, and the places that now know usyfiall know us no more ; when we fhall be removed from our feats in the houfe of God, from our own habitations and . families, and from all the means and oppor- tunities of falvation, that here, through the grace of God, we are allowed to enjoy. The immortal fpir it, that is properly ourfeheSy is but uncertainly lodged, fees the dekd:s of it-s prefent tabernacle, views its approaching dif- iblution, and looks out for a more durable and fixed dwelling. Now as Christians we
a
knoWy that when our earthly houfe of this taber^ nacle is dijfohedy we fall have a building of God, an houfe not made with hands, eternal in the hea- vens * J and what the Apoille fays of himfelf, with refpe(ft to the gofpei with which he was intruiled, we may every one fay of his own reafonable fpirit. We have this treafure i?i earthen veffels -f-, frail and brittle in their com- pofition, foon liable to be broken by a thou- iand accidents, and in their very nature formed
* 2 Cor. V. r. t 2 Cor. iv. 7.
but
Serm. i6. Bodies of Saints when raifed. 449
but for a fiiort duration. But let us remem- ber, that this is the only world in which mortality can reach us. We are born for a future exigence of a more permanent dura- tion. What only of us is corruptible defcends to the grave, and ihall for ever continue in the ruins of it. And why Hiould we be more concerned for depofiting part of ourfelves there, than for what we are lofing every day we live. What matters it to us, to what part of the dull: our duft returns. Wherefoever, it refts, it fliill no more trouble us, nor do the leaft injury to our better part, which (hall live, when that lies wholly lifelefs and unac- tive, and live in more glorious circumftances by being for ever removed from that incum- brance and weight. The day is coming, when all that Jlerp in their graves JJjall awake, and when all that jleep in Jefus Godjloall bring with him, cloathed in garments of immorta- lity, and in foul and body perfe(5ted, and fitted for the manfions of everlafting and in- corruptible bleifednefs : When all the cled of God, the whole family of the faithful fliall be gathered together in one affembly, when we fhall be reilored to our friends, who have gone before us, who have lived and died by the principles of a divine faith ; and we and they, purified from all our prefent moral de- feats, diverted of mortality, triumphing over death, cloathed with celeftial glory, and thus fitted for the regions of immortality, (hall, under the banners o^ the Son of God, and Vol. I. Gg cloathed
'450 the advantageous Alterations^ ^c. Serm. 16. cloathed in his image, be introduced into the immediate prefence of his God and our God, his Father and our Father. To that blefled place would I dire(ft my own and lead your views. There would I finally meet you, and rejoice with and over you for ever, and that this may be our united happinefs, as ive have this hope^ let us purify ourfehesas Chriji is pure, for Jiothing that defies can enter into Heaven, and unlefs they follow after holinefs, none ca.nfee God,
SERMON
[ 451 ]
SERMON XVIL
The Objedions againfl: the- Rcfur- redion anfvver'd.
I Corinthians xv. 35.
Btitfome man will jay : How are the dead raifed upy and with what body do they come ^
HAVING largely confidcred the account which the apoftle gives of the circum- Jtances of the future rcfurreclion, I now come to (hew yoa,
That the cbjedlions which are urged againfl it, by the ancients, or by modern enemies of re- velation, are not of that force and confcquence, as to move any juft lulpicion of the truth of the doiftrine ; much lefs, to perfaade any wife or thoughtful peifon to rejea: it. And thefe objedions may be reduced to three^ which are thefe :
I. The impofjlh'ilky of the thing.
II. The impropriety of God's doing it. And
III. The imdtfrablenefs of it, on our part, if it \YQi-Q, pojjible in itfelf, ovft to be done.
I. Let us confider the impofjlhUhy of a fu- ture refurreSlion -, for if this can be proved, all kind of arguments that can be produced G g 2 in
4^2 the Ohje^m's a^ainfi Serm. 1 7.
in defence of it, can be of no avail, and muft fall entirely to the ground. And indeed if there be any thing in the Chriftian dodrine of the Rcfurredion, that evidently and certainly implies a contradid:ion, we may then pro- nounce it abfurd j and affirm, that 'tis im- poffible even for God to efFe(5l it ; not through \X^ant of power in God, but becaufe the thing itfelf is not an objed: of power ; doth not come within the reach of it, and is not in its own na:ure capable of being done. And this is the circumftance that muft be fairly proved, in order to argue the impoflibility of the re- furre<flion. If it doth not involve a real ab- furdity and contradiction, it is pojjible, and a real obje(ft of power. To argue, that we have no Injlance of it in nature, and that it cannot be efted:ed by the common and ordinary laTs of nature^ is not arguing, but trijiing. For if it be no contradid:ion, it may certainly be done. It is an objed: of power, and for aught we know, there may exift a being of power every way equal to it. If t\iQ fettled Izv^^ of nature cannot extend to the doing it, doth it follow that there is no other power which is equal to the produ(ftion of fuch an efFe(5l.
But what is nature^ and what are the laios of nature^ that all the poffibilities of efFeds mufl be limited by and confined to them ? If nature be a merely material unintelligent, inert, unadive thing, nothing is more certain than that nature can never raife a dead man, and that all the known laws of it are utterly in- fufficient for {q wonderful a thing. But then
this
Serm. 17. the Refurre5lion anfwered. 455*
, this fame nature will be as abfolutely incapable of making a man as raifmg him, and may as ealily raile him to a fecond life, as call him to the firfl:. And as men are continually made, and cannot be made by an unconfcious ina(Stive caufe ; either nature is not the former of man, nor of any one fmgie objed: that. comes into being ; or nature muft have power to a(5lj and intelligence and wifdom to direcft and guide its adlions ; and what are called the laws of nature, are not the fettled and neceffary opera- tions of material and infenfible caufes, which properly are no caufes at all ; but thtvolu?itary appointment and fettlement of a real active caufe y luperior to all material caufes ; whofe wifdom not only at firft fettled the whole traia of natural caufes and effecfts, but ftill conti- nues to uphold and direift them in their proper exercife and operations ,: And thus we have found out a caufe equal to the refloring life when loft, as well as of givmg it, whea before it was not : For why fhould one ex- ceed fhe power of the fupream caufe, more than the other ? Can any one account for the formation of any one man that comes into the world ? As wife a man, as any of .the ob- jedprs againft the refurredion, was not afraid to fay : T'hou knowejl ?iot what is the way of the
fpirit^ a7id how the bojies do grow in the womb of her who is with child -f*. Have any by philo- fophy and experiments attained to this wonr derful difcovery ? 'Twould be 4 difcovery
t Ecclef. xi. 5.
G g 3 indeed.
454 ■I'he Ohje^kns ag-ainft Serm. 17.
indeed, that would immortalife the name of him that could make it. But we well know all that unbelievers can f y on this (ubjecSl i and if they fay any thing to the purpol'e, they mufl reioive the who'e procels of nature in the formation of man, to the energy and fkiil of the God of nature, who as he at firil made man out of the dujiy and breathed into him the breath of life, whereby he became a living foul j fo throughout all the generations of men continues to form their imperfect fub- ftance, to falTiion all our various members, to cloath us iiith JIdn and fleflo^ to fence us with bones and Jinews,. and to direO all the move- ments of nature to the perfedlion of this amaling and excellent produdion. And even as to this, the firft mafs is entirely lifelefs and dead. Life and motion are gradual pro- ductions. All men that live, as they once were not, fo when they begin to be, -ix^firji of all deady and then raifed to life. Where then is the impolTibility of being raifed again to life, after they have lived and died, any more than of being raifed to life from death before they ever lived ?
If it fliould be faid, that the formation of every man is owing to QtxX.2\n fixed laws, that certainly and invariably produce their effecfls ; whereas the refurredlion is not pretended to be owing to any luch natural and original fettle- ment, it may be anfwered : That thefe laws do not neceffarily and invariably produce their eftecfts. Nature fometimes, yea frequently, milles her aim, brings nothing to perfedion
and
Serm. 17, the RefurreSfion anfwered. 455
and life, and is irregular in her produdlions ; and the conclufion from hence is, t\\2^t nature^ or material caufeSy that cannot diredt their ow^ operations, need a fuperior power to direct them ; and that they would perpetually blun- der, and fall into continual irregularities and mill: .kes, were they left to themfelves j and that the God of nature permits thefe irregu- larities and failures to take place, to put men in mind, that the formation of human bodies is his work, that life Is his gift, and that the
continuance of mankind in the world is owin£
1 • • •
to the continued care of his providence, to
whofe fovereign will and plealure all natural caufes aie intirely and abfolutely fubjedt.
And farther, how invariably foever nature may keep to one p!an, in the formation of mere animals, to the fevenil fpecies of which fhe gives the fame kind of inftin(5ls and pro- penfines, without any kind of difference, or fupcriority of any in the fame fpecies to others ; yet ir: the formation of man (he ads with a perpetual and amafing 'variety^ never carting two exadly in the fame mould, nor fafhioning them alike, not only as to features, complec- tion, (hape and fize, but as to inflindts, ten- dencies, difpolitions, ftudies and pnrfjits ; {o that in thefe things they are as diffeient from each other, as they are in the (Ii ipe of their bodies from the brutes themfelves. So7ne have capacities that elevate them almoll: to an equality with Angels ; others fo low, as to be fcarce a degree above the l?eajls that perifh. Some are fitted for mathematical iriquiries, others G g 4 for
456 The Ohje5f ions againji Serm. 17.
{or ph'lofcphical and moral ones. Some are ex- tremely fagacious in making new difcoverieSy the talent of others is in imprcving them. Some are formed for aBion^ others for co«- templation and jludy ; Some for bufmefs and cofn- merce, others with a contempt and hatred of it. Some with Jlrong, others with weak paJjions» In a word, the difference is perpetual, and (o amafingly great, as that; they ieem to be almoft feveral different fpecies ot beings. And by confequence, nature doth not a<5l in the pro- du(5lion of men, by any invariable ru'cs, from which (lie never deviates , for then all men would be alike in every circumftance of their be dy, and in all their difpofitions and tenden- cies j but delights in variety in fuch a manner, as abundantly fhews, (lie is under no confine- ment, but ads at liberty according to her pleafure. But this can never be accounted for, by angels or men, if nature be nothing but a material and inadive caufe ; but is eafily and certainly accounted for, if nature be a wife and intelligent caufe, or if all the powers of nature be under the direction of an infi- nitely perfedt God.
Beiides, do natural caiijei exhaufl and limit the power of God ? Can he never ad without them ? Did he never ad but by the mediation of them ? How then came the world into being ? By what fecond and material caufes did the Almighty ad in the creation, before any of tliefe material caufes had any exigence, or poffible power to ad at all ? Unlefs men run into dowaiight infidelity and atheifm, they
muft
Serm. 17^ the Refurre^ion anfwered. 457
mull allow, if not that the whole material fyftem is of the creation of God, yet that the arrangement, difpolition, order and fettled laws of nature are the effects of his power and wifdom ; and by confequence, that God can, and did ad: in this grand affair without the intervention of any fecond caufes what- foever. And with refpe(ft to the formation of manj how came he at firft into exiftence ? Did he create himfelfl Every one fees the plain ab- furdity of fuch a fuppofition, that he could not adt before he was, or give being to himfelf^ before he had any being. He therefore was the produdtion of a; other. But was he pro- duced accordmg to thoje laws of nature y by which every man comes into be;ng ? This again im- plies an abfurdity ani con tradition, liz. that men exifted before the firjl man exifted, and that the laws of nature, for the formation of man, operated before man himfelf, to whom thofe laws only reloted, and without whom it is impoiTible they Ihoukl have any exiftence. Man therefore was originally formed, without any concurrence of any of the prefent laws of human generation, by \}iit immediate power and wiflom of God. That he u^as formed o/^f/ of the duji of the earthy as to his body, is the dodtrinc of revelation, and the truth of that dodrine is evident, becaufe when he dies, his body re- folves into duft. God iherefore, either im- mediately ^//jc^^" man into being in an inftanfy or at once ; and therefore can as eafily do it a fecond time ; or h's formation was more gra- dual; the body firil prepared, and formed
with
45^ 7he Ohje^ions againjl Serm. 17.
^ with ail its organical parts, .nd neceffary in- ftrumcnts of refpiaiion and llic ; and then the Vital ipirit iniuled into it^ whereby the man became a living foul. And this is the ac- count that revelation gives of the origin of man, and his firil introdu(ftion into being. l^he Lore Godjormed man cut of the dufi of the ground, and breathed into his ncflrih the breath of lijey and man became a livmg joul ^ . The body was hrft created to receive the mind, or the houfe ereded to lodge the lord and mafter of it. And if this was the cale, as every cir- cumftance of probabiHty ihews us it was > here is the very thing we want, the fadl we are doubting of ^ even the railing of a dead body, and fpeaking a carcafe into hfe ; and a fad: that muft be allowed, unlefswe become down- right fcepticks and unbelievers, even as to the very firft principles of all truth and religion. The power of God therefore is not Umired by the prefenc ordinary laws of nature ; he can ad without them ; man was originally formed without them, by the infinite fkill and effica- cious power of the creator ; and the efficacy of thefe ordinary laws, is not from any virtue or adive principle in themfelves, for as ma- terial they are iluggiih, and incapable of all adion in their own nature ; but from the con- curring influence of God, who guides all the operations of nature, and caufes them to ac- complifh the feveral purpofes he intends by them.
* Gen H. 7.
But
Serm. 17. the Refurrenion anfwered, 45^
But it will be faid, that the Chriflian doc-* trine of the refurredlion of the fame body i$ ahfurd and impcjjible ; becauie it may happen, that the i?oif)' oj- one man, or part of it, may be devoured by another man i and fo by eating and digefting it may become the body, or part of the body of another man ; lo that at the re- furredlion, \ht fame body can't belong to both, and that the parts that one hath, the other muft be defedive in. This objection was urged by the primitive enemies to Chriilianity, and though they thought it a very formidable, and even unanfwerable one, yet it is a very weak and ridiculous one, and fliews their ig- norance of the Chriflian dodrine of the re- furre(5lion. For fuppoiing the dodrine of the refurre<flion teaches the refloring the fame body, what is ?iccejfary to conflitute \\\\?> fame" nefs of body ? What, that all the pa; tides that ever enter'd into the compofition of ^he body, (hould at the refurredion all unite, and form the refurredion body ? How gigantick would our ftature be, and how unlike himfelf would every perlon hereafter be, from what he at prefent is, or ever was 1 But what is worfe is, that a body thus formed could in no fenfe be the fame body ; the body of no man ever conlilUng at once of all thefe parts put together ; and the putting them together would form a quite different body from any that we could ever call our own. What then fignifies the food that any man eats, whether of fifh cr birds, or hearts, or human flejfh ? What he eats to-day he partly lofes to-morrow,
and
4-60 Tht ObjeBions a^ainjl Serm. 17.'
and in a few months will entirely lofe it, by the acceffion of the new food that fills and nourilhes him. So that upon this fuppofition of the abfolute famenefs of the reiurredion body, one man may devour his neighbour, as it happened at the fiege of Jerufalem ; a mo- ther her fucking child, and yet the refurredion of the fame body involve not the leaft ap- pearance of a contradiction ; becaufe it is no more neceflary to the conftituting the fame body, that it fhould be the body we have to- day, and that is fupported by this particular fort of food, than that it fhould be the body we had twenty years ago^ or the body we may have the fame number of years hereafter ; and that have been, or maybe nouri{hed by a quite different fort of provifion. The reftoration of that body that we had in any period of life, may be fufficlent to give it the denomi- nation of the fame body : But in truth, this objediion hath nothing to do with St. Paul's dodt'ine of the refarrection, who no where fays, that the fam.e individual body (hall arife, that we lived or died with j but that the dead fhall rife, and that they ihall rife with bodies in quite different circumftances from thc'e we carried about wi:h us, and laid down in the corruption of the grave ; not thefe Jle/hly badieSi formed of ear h'y materials, fubjedt to animal paflions and appetites, and that fen- fit. ve principle, which here hath fo great an afcendency over us, liable to a thoufand weak- neffes and infirmities, heavy and inadive, a^^ tended with many marks of difhonour and
caufes
Seritl* i 7. the RefurreSilon anfwered. 461
caufes of humiliation, corruptible in their nature, and always tending to corruption and death ; I fay not thefe bodies, but bodies fafliioned by the immediate hand and power, of God, not earthy ones from earthly materials, but of an heavenly fubflance and compolition, fpiritual bodies, of fubtilifed matter, adive and fit for motion, ftrong and vigorous, without any thing to hurt and impair them, encompafled with that external brightnels and glory, that fhall be as a robe of honour, and diftinguifli us as the favourites of God, and that (hall be incorruptible and immortal, and fo render us capable of being the inhabitants of an eternal and imperifliable world. And this account utterly defiroys the force of this objection againft the refurredtion, taken from the fubftance of one man's body being changed into the fubftance of another's ; for be it fo, in the ftrongeft fenfe that can be fuppofed, that flefhly earthly fubllance will conftitute no part of our frame at the refurrecftion, when God will give to all fuch bodies as it pleafes him : I may add, that the pojjibility of the refurredlion is in fa6t demonftra ed by they^- "oeral petjons our blefled Lord raifed to life during his miniftry on earth, and efpecialiy by his own refurreSlion from the dead, which llands fupported by fuch evidence, as car- ries the fuUeft convi(ftion, and will have its proper effed:, whilil: candor, integrity, and the love of truth rnall prevail amongft man- kind. But as th.t poffibility of the refurredion is thus abundantly evinced, let us proceed
2. To
4<^2 7he Ohje3fions agatnjl Serm. r^.
II. To confider the objeBion againft it from the moral tinfinefs of the thing, and its being unworthy and unbecoming the wrfdom and dig- nity and majejly of God to intercft himfelf for the accompUfliment of it. 'Tis allowed on all hands, that this is what the power of the Ahnighty God is alone equal to ; and it doth by no means certair.ly follow, that be- caufe God can, therefore he will do it; and it is as certain, that though it be fojjibky yet that God will 720t do it, if beneath him, or unbecoming him to do it, as that he could not 4o itj if it wejre naturally impofllble. And this was one of the objeftions urged againfl it by the ancient enemies of Chrillianity, that God cannot do vile and bafe things, and will Bot do things cotttrary to nature^ to gratify the unreafonable difpofitions and unnatural defires of any perfons whatfoever. This argument would lead us into a variety of metaphyiical refled:ions, concerning the nature of the foul, its- union with the body, and its dependence on it for its operations and perceptions. But 1 fball only obferve,
' 1. That this o^/V^/W fuppofes, that the bo- dies we now inhabit are utterly, and in all re- fpe£fs inconfifte7it with the true perfed:ion and welfare of the reafonable fpirit ; that they are its cages and prifons, and that the minds of men when emancipated from them, and enlarged out of their confinement, and thus become pure and unimbodied fpirits, will then attain their real perfe(ftion, become capable of much nobler improvements in perception
and
Serm. 1 7, the RefurreEiion anfwered. 4^3
and knwledge, and of a more refined and exalted happinefs. This was what many of the ancient philofophen imagined, and what hath been argued, from \htjpiriiual nature of the foul. But I think no kind of appearances favour this doftrine. We wtt formed in our prefent circumftances for this vijihle and mate- rial wcrldy and therefore thefe bodies were necejfary, whatever may be the prefent difad- vantagesof them, to render u^iht inhabitants of this material uorld; and there is not a fingle paffion or appetite in our frame, but ^vhat was well and wifely inferted into it, for purpofes of goodnefs and ufefulnefs. Our bo- dily fenfories are the proper avenues to the mind, her neceffary inlets to all the ideas and perceptions fhe hath by fenfation. Suppofe a man born blindy he will be dejiitufe of ten thou- fand glorious ideas, that he entertains, who hath the ufe of fight. Suppofe him born deaf as well as bhnd,how m^^Q\\ fewer will his per- ceptions be; and deprive him of all his fenfes, and what degree of knowledge can we fup- pofe him to be pofTeiTed of ? Or what will his mmd be otherwife than a blank, with few or no charadters and imprefiions on it > Tis therefore to fpeak reproachfully of nature, and the God of nature, to cenfure him in the conftitution of our frame, and call thefe bo-. dies w/? ^nddifimourable, as originally formed by him, which he made wifely and well, and not for our punifhment, but for our advantan> ^T^A happinefs. If we by folly andtranlgreffincr the laws of our nature, have debafed and ren-^
dered
4^4 ^^^ Ohje5iions againft Serm, 17,'
dered them impure, and the caufes of many afBidlions and diftrefTes to us, to humble and mortify us ', let us blame ourfehes, and not cenfure the wifdom and goodnefs of God otir creator ; who at firft formed our bodies proper manfions for the fpirits that were to inhabit them ; and which even in their prefent flate open us to the whole external creation, fur- nifli us with a thoufand fubjedts for confidera- tion and reflection, are avenues to innumera- ble pleaQng and grateful perceptions and fenfa- tions, and would be fo in a much more con- ftant and uninterrupted manner, if we did not i)y our own excefles and imprudences, difho- nour, injure and corrupt them. And from this connection of our minds with our bodies, and the dependencies .our fpirits have on them for their fenfations and perceptions, in the prefent i^ate ; it appears to be an unphilofophi- cal and groundlels fuppofition, as it is utterly inconfiftent with the fcripture reprefentation, that the fpirit or mind of man, can, in a ftate of abfolute feparation from the body, attain to its full degree of perfe6lion and happinefs. On the contrary, deaths in the fcripture no- tion, is the curfe 2LX\dk pimifijnent of fin, i. e. the feparation of the foul from the body, which punirfiment can never be removed but by a re- furreBion to Ufe^ and therefore reafon and re- velation herein perfeftly agree, that the mind is dependent on the body for many of its ope- rations, and the attainment of its full perfec- tion and happinefs ; and therefore it is fo far from being beneath or unworthy of God to
accompli (h
Sern>. 17. the Refurre^ion ntiftvered. 46^
accomplirti this great event, as that it becomes necefikry in the condu(5t of his providence and government, in order that men may net be finally and for ever in fnch a Hate of pri- vation, as is utterly in confident with the dig- nity of their natures, the improvement of their knowledge, and the completion of their happinefs. Bu^ then,
2. I would obferve, that this chjediion to the refurredion of our bodies, as unworthy, of Godt and improper for him to accompliih, arifes alfo from the fuppofition, that our bo- dies in ihtit prefent Jlate are to be reftored to us at the refurredtion ; bodies confifling of JieJJ:) and bloody and liable to all the inconve- niences, diforders and infirmities of thofe that we now carry about with us. Thus Celfui objedted : " The Chriftians abfurdly believe, ** that they who have been a long time dead ** fliall rife out of the ground, cloathed with " the fame flefh. But what human loul can ** ever defire to return into a putrified body ? ** God can give the foul immortal life ; but " dead bodies are viler than the dung, and *' God cannot render theflefb immortal, con- " trary to nature." This would have been much more worthy regard, and involved u^ in real difficulties, if the Gofpel had taught, what he fuppofes, that thefe flefhly, putrified, mortal bodies ihould be refiored at the refur- redion. But a thoufand of thefe objedions don't in the leaft affed the do&rine of Chri- Jfianity, which teaches nothing of what Celfus imagines and allerts 5 but expreflly denies" it, Vol. I. Hh and
4f>6 ^he Ohje^lions againjl Serm. 17*
and fpeaks of bodies as far different in their materials, conftitution and external appear- ances, as fpirit is to matter <^ Heaven to Earth, glory ioJJjamey life to deaths and inccrruption to mortality. And therefore though it would be difficult to believcj that God fliould raife re- ligious and good men, with the fame difor- dered animal and peri{hing bodies, as they lay down in their graves by death ; yet where is the refle<ffeion upon the wifdom, and goodnefs, and providence of God, that he (hould raife them up to an heavenly life and world, and in- veft them with fucb bodies, as (liall be fuit- ^able to the nature of that world into which he introduces them, as by t\\^.fplendor of their appearance fliall manifeft the dignity of their condition, as by their proper Jenjories fhall ren- der them again capable of beholdiiig and con- verjing with the external works of God's cre- ation, (hall be affiftant to the mind in her noblefi perceptions, and thus contribute their fliare towards the exalting and compleating our felicity ? This is an event worthy of the power, wifdom, equity and benevolence of God to accompiillt, and trulv argues him ths greateft and beft of beings, the lover and the rewarder of righteoufnefs, and the true father and friend of mankind. And from hence we mav fee, how little force there is in,
3. The third and laffc objeSlion to the Chri- flian dodtrine of the refurre(Sion, which re- prefents the hope of it as the hope of ivorms, and the eve?2t itfelf as abfolutely undefirablc, would or could God extend his power to the
effecfting
Scrm. 17. the Refurre^ion anfwered. 4^7
effedting it. Whether to be or not to he, m fuch circumflances as we are placed in during this life be beji^ is eafy to be determined, if we confider \\-\q feutiments of all ma?ikifid\n re- ference to it ; who though they may often complain of it, are loth to part with it, and would generally retain it, at any price whereby they could purchafe it 5 and I imagine there are but two circumftances that could deter- mine and reconcile men to part with it ; ei- ther a difiempered mind and body^ or the priu" ciples of religion y attended with a well-grounded hope of a better exiftence and world. In the frfty difpairy and the flrong delire to get rid of prefent miferyy may prompt men to put a violent end to life ; in the latter, the good af^ furance of a better ftite of things, in exchange for the p efent, may cauie them, not only to acquiefce in tiiC thought of their difmiffion from the prefent life, but even to wait with pleafure and fatisfadion the appointed hour of it. In all other cafes, I am apt to think, moft perfons would be willing to 1 ve here, as long as they could, upon the prefent terms of life ; and the refloration to fuch another period and ftate of life, would not therefore be looked on by them, as fo mean, fo contemptible, and undelirahle a favour. However, the value of fuch a relloration would be greatly diminished, in proportion to the numerous imperfe<5lions, and various kinds of miferies that attend it ; and was this life nothing more than a capa- city for fenfaal gratifications, had it no prof- H h 2 pe(^s
468 . ^he Ohje£lions againjt Serm. 17.
ped:s of futurity, no views of a more durable and fubftantial happinefs in a better confti- tuted ftate of things, and by confequence no power! ul indacemeuts nor encouragements to religion and virtue, no confolations to derive Juperior to thofe which the prefent flate can minifter to us j the ivifeft and the mojl thought- ful men would, I believe, be indifferent to the continuance of it, and find little or nothing to induce them to accept it, if offered to them a ffcofid time. And if the refurrcBion, which the goipel fpeaks of, was nothing more Of better, than our rfflorGtion to our bodies y with all their prejerd irnperfe^iom and liifad- vantdgeSt to drag on for a few years the fame fort of dul', impertinent, uncertain, mixed, and uncomfortable life, as we do now, and then to lay it down in the fame circumftances of wretchednels, pain and mifery, I confefs I fhould greatly fufped; the divine original of the doctrine ; becaufe it would in promife be no encouragement to piety and virtue, and in the grant 720 real recompence lor the love and practice of them ; in the offer, fuch as the wifeff men would find the greatefl difficulty in thankfully accepting. Not to add, that Jio good reafon can be conceived, why God fhould pe-^mit good men to be deprived of the prefent life, if he bad no better to befiow on them, and if it was his intention to bring them back to the polTeffion of if, without bePov.ing on them a better, if he was able; to do it.
But
§erm. 1 7.- the Refurre5fjon anfwered. 469
But the Chrijlian do^lrlne is free from all thefe embarraffments and difficulties, and 'he reJurre6lion it promifes is a bleffi ng wo thy of the greateft and beft of beings to befiow, and which deferves our beft ai d warmell: endea- vours to ftcure the poffeffion of it. A refur- redion not only to life, but to lije and immor^ tplity. A refurredion to a body, but not to an earthly, animai, grofs, heavy, and mortal one,' but to an heai^enly, jpirhual, refined, ac- tive, and incorruptible one. It implies the re- floration of our whole nature, the revival of our intire coniTimtion, in the two eifential parts of it ; but botli of them in a ftate of the utmoft perfecftion and dignity- The mind intirely free from all moral diforders, and the body from all natural ; the mind'm the full poffefTion of eve y difpofition for the highefl happinefs, the ^^^ ib new moulded and at- tempered, as to be not the Icaft hindrance, but fo as to minider to and p^o.^,l^^te it ; that free from every ftam of 11 n, this without the l,eaft tendency md ind Kement to it ; tl:at fitted for immediate converle wirh God, thii able to bear his prefence, and the fulleft ma- nifeftations of his glory ; the one conforp.ied to the im.age of Chrift in all the beauties of perfea hoh.iefs, the other fully refembling his glorified b.)dv, that thev mny appear with a fplendor wo. thy the high th .ra(fter of his ge- nuine difciples ; the one in fandity and dig- nity equal to Aigels, the other with a covering of light and glory, thut fnal r-;it them upon a level with thofe fiars of the morrdng j in a word,
wc
'470 The Ohj cations agahft Serm. 17;
we {hall, in our intlre perfons, be fully pre- pared for the heavenly manfions of bleffednefs, capable of entering into all the employments and facred fervices of God's heavenly king- dom, and or (baring in all the joys and fa- tisfa(^ions that infinite wifdom and goodnefs ha h liberally prepared for the everlafting en- tertainment ot the children and favourites of the eternal Father.
O glorious hope and bleffed profpe(ft I How full oi confolation is the thought ? What plea- fure doth this expe(ftation create in the minds of lincere Chriflians ? What confolation ia- fpire amidn the' uncertainties and diftrefles of life ? Can piety and virtue have a ijobler re- ward? How fully will all the felf- denials and labours of religion by this refurredlion be re- warded ? How high an incentive is this to renounce the corruptions of life, to keep our- felves free from the impurities of it, to perfeB holijiefs in the fear of Gcdy and to abound in all the good works and virtues, to which our Chnftian pr'jfefTion obliges us ? What could be an higher encciirage?nent to all works of mercy and goodnefsy to comfort and relieve the poor, the maimed, the lame and the blind, than what our bleffed Mafler hath afiured us of : T^hou pah he klcfed -, for they cannct recom- pence thee ; jor thou Jhalt be t ecompenfed at the refurreBion of the jujl §. It is zgood expeBancy and jure reverfion, Chriftians. Should God reward your bounty and friendfliip to thofe
§ Luke xiv. 14.
that
Serm. 17. the Refurre^ion anfwered* 471
that are in diftrefs, and that deferve and need your afliftance with a temporal reward only, it would be but a precarious uncertain reward, which you muft loon part with. But his re- wards are more durable. They are indeed referved for a future flate. But that flate is certain, the recompenfe of it unfpeakably great, and of an eternal duration. Do you believe thefe truths ? I know you believe them. Suffer them then to have their proper influence over you, and excite you to all the proper inftances of benevolence and goodnefs. Is not the gofpel dodrine^ that brings you thefe glad tidings of an eternal triumph over death, by a glorious refuiredlion to life and immortality, every way wo. thy your accept- ance ? Would you not have the knowledge of it kept up in the world ? Would you not willingly be the happy inftruments of God's providence and grace, in preparing others for a fliare in this glorious event, and rejoice in the laft great day, that God hath honoured you to be the happy means of promoting the redemption of others ? This you may be, by afTifting them with the means of inflruc- .tion, piety and goodnefs. It is placing out our money to the bell advantage and interefl. It is laying it out in a fecure and permanent, fund. The mifer may laugh at this, and men of no principles may contemn it. But whilft religion is a reality, there is no truth more certain, th-in that the benevolence of righteous and pious men Ihall be amply rewarded. Un- der this perfualion you will want no farther
in-
472 The Ohje^ionSt Sec. Scrm. i;.
inducement to offer to God this facrifice of good works, according to your ability, and as God hath profpered you ; and then here- after, when they who have Jhewn no mercy to many fhall obtain as little mercy from God, you PmU go into life eternal^ with this kind acknowledgement from the fupream and uni- verfal judge : Verily I fay unto you ^ in as much m you have done it unto one of the leafl of thefe my brethren, ye have done it unto me.
End of the First Volume.
ERRATA.
f. 11,1. 14, dele Dtit. p. 28, 1. 9., add ami. p. 60, I. 25, affer 0/; add and. p. 85, \. 23, read ixanly. p. 97, ]. 25, after in, add its. p 105. 1. 16, for indtpevdemey xend prudence. p. 115, 1. 29, add as. p. 149, 1- 6, read indication, p. zoo, 1. ult. reaa meftru/s. p. 202, 1. 11 and iz, for diffxulty, read effeiting. p. 2IO, 1. 13, for as, read and. p. 22R, I. 18, read fharailcrs. p. 3 3 1, 1- \o, ior acceffion, rsz^ a/cenjton. p. 336, 1. 23, for cor.jirmivg, read lonfernvg. p. 354, i. 10, ior he, read they. 1. 14, for nxjere, read tishere. p. 363, 1. 22, read aulhoritative. p. 394, 1. 4, for there, read thejt.
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