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Ac*' 


COLLECTION  OF  PURITAN  AND 
ENGLISJ&THEOLOGICAL  LITERATURE 

I 

LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
PRINCETON,  NEW  JERSEY 


SCC„ 

y,  ,2—- 


THE 

[REASONABLENESS 

AND 

CERTAINTY 

OF    THE 

C|)?tfttatt3&eltgtotn 


BOOK    II. 


Containing,  Difcdurfes  upon  fuch  Sub- 
jects as  are  thought  molt  liable  to  Ob- 
•   jeftions.  ,ip/y     _^ 


By  Rolen  J^/^Chaplain  to  the  Right  Honour 
able  the  Earl  of  Exeter,  and  late  Fellow  of 
St.  Johns  College' in  Cambridge. 


LONDON: 

Printed  for  Veter  Buck^  at  the  Sign  of  the  Temple^  near 
the  Inner-Temple-Gate  in  Fleet -ftreety    1700. 


PREFACE. 

"^HERE   never  appeared,  I  believe^ 
among  Chi iftians  fo  general. a  Difaf- 
feclion  as  in  the  prefent  Age,   to  the 
Chriftian  Religion,  in  Men  pretend^ 
ing  at  leaft  to  Reaibn  and  Learning,  and  Na- 
tural Religion,  and  Moral  Vertue.     And  tho' 
I  could  have  little  Encouragement  to  hope, 
that  I  fhould  write  any  thing  which   might 
much  prevail  with  iMen  of  thefe  Accomplifh- 
ments;     yet  I  was  perfuaded  that-fo  good  a 
Caufe,  tho'  but  in  weak  Hands,    could  not 
fail  of  fome  Effe£t  upon  all   that  would    be 
at  the  pains  to  confiderit.     And  to  this  Pur« 
pofe,  I  thought,  the  b.  ft  way  would  be,  not 
to  read    Lectures,    as  it  were,   of  Anatomy 
upon  the  ieveral  Parrs  of  it,  and  reprefent  it 
Piece-meal,   like  a    lifdefs  Carcafs,   divided 
Sfid  dirTec~ted  ;  tbo'  I  had  been  able  to .  fhew 
fiever  lb  much  Skill  in  the  Operation  5  but  to 
give  an   entire  View  of  the  Grounds  and 
Realbns  of  Chriftianity,  the  connexion  of  its 
Parts  between  themfelves  and  the  Preference, 
illicit  it  has  to  all  .other  Religions-    from 
9  whence 


ii  The  Preface. 

whence,  I  knew,  it  muft  appear  in  as  true  a 
Light,  and  with  as  much  Life  and  Force,  as 
it  could  do  under  the  Disadvantages,  which 
might  be  expected  from  no  better  a  Pen. 
There  is  an  Excellency  in  every  Part  of  our  Re- 
ligion feparately  confider'd,but  the  ftrengthand 
vigour  of  each  Part  is  in  the  Relation  it  has  to 
the  reft,  and  the  ieveral  Parts  muft  be  taken  al- 
together, if  we  would  have  a  true  Knowledge, 
and  make  a  juft  Eftimate  of  the  Whole. 

But  that  which  I  made  my  more  particular 
Care,  and  which,  I  thought,  the  more  re- 
quired my  Pains,  becaufe  I  had  not  obferved 
it  to  be  much  infifted  upon  by  others,  was  to 
fhew  the  Neceflity  of  a  Divide  Revelation, 
the  infufficiency  of  Natural  Religion,  and 
the  Imperfections  and  Errors  of  Philpfophy, 
as  well  as  the  manifeft  FaKhood  of  the  Re- 
ligions both  of  the  Heathens  and  of  the  Ma- 
hometans; and  moreover  to  prove,  that 
fides  all  other  Things  requifitc  to  a  Divine 
Revelation,  the  Religion  delivered  in  the 
Old  and  New  Teftament  has  received  a  full 
Promulgation  in  all  Parts  of  the  World. 
From  thele  Foundations  thus  laid  and  fecur'd, 
we  have  no  lefs  than  a  Demonftraiion  for 
the  Truth  of  our  Holy  Religion. 

We  are  often  told  by  thofe  that  are  no 
Friends  to  our  Religion,  that  we  muft  by  all 
means  take  great  Care  of  not  being  deceived 
through  the  Prejudices  derived  from  our  Edu- 
cation ;  but  I  believe  it  would  be  found  upon 

Enquiry 


The  Preface.  iii 

Enquiry,  that  fuch  Men  are  fb  far  from  be- 
ing prejudiced  in  Favour  of  our  Religion, 
that  their  Prejudices  lie  extreamly  againft  it. 
For,  befides  the  Corruption  of  Humane  Na- 
ture always  inclining  to  Error  and  Vice, 
tho'  they  had  the  Principles  of  Chriftianity 
inftill'd  into  them  in  their  tender  Years, 
yet  they  could  learn  them  then  only  as  con- 
fer! Truths,  to  be  receiv'd  for  Articles  of 
Faith  and  Rules  of  Life.  But  the  firft  thing 
probably  to  which  they  have  fet  themfelves 
with  any  Application,  was  the  reading  of 
Heathen  Authors,  and  when  perhaps  they 
have  ftudied  Philofbphy  and  other  Humane 
Learning  for  many  Years,  but  never  confi- 
dered  Divinity,  as  a  Science,  and  have  fearch> 
ed  into  it  no  farther,  nor  have  any  other 
Notion  of  it,  than  what  they  were  taught 
in  their  Childhood  or  Youth,  they  look  back  , 
upon  their  firft  Inftru&ions  as  groundless 
and  fit  only  for  Children,  becaule  they  find  lit- 

.  tie  or  nothing  of  them  in  thofe  Authors,  with 
whom  they  have  been  fo  long  converfant,' 
and  whom  upon  many-  Accounts  they  have 

,  fo  juit  Reafon  to  admire.  This  feems  to  be 
the  Cafe  of  many  who  have  read  antienc 
Heathen  Authors,  without  the  Regard,  which 
ought  always  to  be  had  to  That,  which  is 
acknowledge!  by  All,  who  have  made  any 
due  Enquiry  into  thefe  Things,  to  be  the 
beft  Learning  and  of  greateft  Antiquity, '  and 

.  *s  no  where  to  be  had  bat  from  the  Scriptures ' 

b  2  Others 


iv         .  The  Preface. 

Others  there  are,  who  have  often  heard  of 
the  Names  of  Socrates,  P/ato,  and  Jrijlotle^ 
and  of  Tu$y,  Seneca,  and  other  Famous 
Writers  *,  they  find  them  frequently  quoted, 
and  commonly  with  Commendation,  feldom  to 
difcover  any\Fault  in  them,  unlefsit  be  in  their 
'Notions  of  Natural  Fhilofophy,where  Religion 
ieems  to  be  lels  concerned.  They  have  heard 
too  of  the  Greek"  and  Latin  Hittorians,  and 
thefe.for  any  thing  that  they  Know  or  conlleier, 
may  be  as  Faithful  and  as  Ancient  as  the  belt. 

>But  tho'  all  thefc  Authors  have  indeed  verv 
many  Excellencies,  yet  we  muft  not  fo  far  mi- 
stake, as  to  think  all  things  Excellent  which 
they  deliver.  I  (kill  therefore,  befides  what 
I  have  already  obferved,  make  fbme  farther 
Reflections  in  this  place  both  upon  the  Hiffo- 
ry,  and  upon  the  Philofbphy  of  Heathen  Na- 
tions.and  then  I  hope  I  may  be  allowed  to 
expoiluiate  wit'i  the.Adverfaries  of  our  Reli- 
gion, concerning  the  Unreafonablenels  of  their 
Proceedings,  before  I  come  to  give  a  fliort  Ac- 
count of  my  prefent  Undertaking. 

I.  Wh.atever  knowledge  almoft  we  have 
now  left  of  the  Antiquities  of  other  Heathen 
N  uions,  it  comes  conveyed  down  to  us  by  the 
Greek  Author*;  and  vet  there  is  perhaps  no 
Nation,  which  generally  had  a  worfe  Repu- 
tation in  mat  •  tqryj  not  only  by  com- 
mon Fame  a  Invectives  of  Satyrifts, 
buc  from  the  Cenfures  of  the  belt  Writers, 
and  the  Acculations  which  the  Hiitorians  made 

one 


The  "Preface.  v 

'one  of  another,  as  f  Jofepbm  fhews  of  many  +  fW°" 
whofe  Works  are  now  loir.  Qa)  Thucydiaes  nim-^on./# 
felf  could  net  efcape  free  from  Cenfure,  who  i. 
complains  of  the  negligence  and  unfaithfulnefs^J*"* 
of  the  other  Greek  Hiftorians,  and  he  is  thought*.  20.  1'; 
to  point  particularly  at  Piero/lotus,  whom  Pta- 
tarcb  Fxpoied  in  a  fet  Difcouife :  tho'  much  in- 
deed has  been  (aid  in  Vindication  of  Herodotus, 
by  H.  Stephens  and  jo^.  Camer  arias',  and  the 
Difcovei  ies  of  Modern  Travellers  confirm  ma- 
ny things  in  this  Hiftory,  which  were  former- 
ly thought  incredible.  (bj  Strabo  has  obferv'd,  (h)strab. 
that  the  Greeks  knew  little  of  the  mod  Fa-  ^w- ub- 
'mous-  Nations  of  JJia,   except  the  Per  fans, 
and  that  Homer  knew  nothing  of  the  Empire 
of  the  Jffyrians  or  Meats,  buc  that  he  has  0- 
mitted  the  mention  of  the  Magnificence  of^f^- 
Bdylon,  Nineveh \  and  Ecbatane,  tho'  he  took  f«r. 
notice  of  the  MgyptUn  Thebes,    and  of  the(d)2v&»/- 
Wealth  both  of  that  Place   and  of  Ph<eni-ne™ru%n- 
ci&  <*)  Saljuft  fufpected  that  the  Athenians  too  quotum 
highly  Magnifyed  their    own  Actions,     And  «*##'."- 
there  is  in  \f)  Vopijcm  a  fevere  Charge  againft^/^^- 
the  Hiftorians  in  general,  that  there  is  none  oiu^uii  efe 
them,  who  has  not  fallifyed  in  fome  thing  OF^*??"** 
other,  particularly  that  as  toLivy,  Salluft.'Tar  Jlr/iiJo. 
citas  and  Trogus  Pompeius,  it  might  be  clearly 
proved  upon  them.     And  C)  Pliny  has  fijr-j  CO  in  fac- 

.  '  dercr.quod. 

expullis 
Regibus,  Populo  Romano  dedit  Porfrna,  nominatim  comprehenfum    in- 
vemmus,  r.e  ferro,  nifi  in  Agriculture,  utcrentur.    Plin.  Nat.  Hift.  lib. 
xxxiv.  c.  14. 


b  5  nifhed  A 


vi  The  Preface. 

nifhed  us  with  an  inftance  of  great  Partiality  in 
the  Roman  Hiftories,  which  conceal  that  Porfe- 
na  in  his  League  with  the  People  of  Rome,  obli- 
ged them  to  make  no  ufe  of  Iron,  but  for  the 
Tilling  of  the  Grounds :    This  Pliny  confef- 
(es   was  an  exprefs  Article  of  that  League : 
And  how  unlike  is  the  Roman  to  the  Jewifb 
Hiftory  in  this  very  Inftance?  For   in  the 
Scriptures  we  find  it  twice  mentioned,  that 
the  Tfraelites  were  reduced  to  that  Condition, 
that  they  were  permitted  to  have  no  Wea- 
pons of  War.    Judg.  v.   8.    i  Sam.  xiii.   19. 
'uI'ttorl^m  ^e  Roman  (f/  Hiftorians  had  mere  re- 
rit  *r/>tf-gard  to   the  Honour   of  the  Roman  Name 
ieodmritbah  to  Truth.     And  it  is  no  Commendation 
fiS  GPe!'°f  tne  ^ame  Hiftorians,  that  they  take  fo  lit-  * 
tiumvvpu-  tie  notice  of  the  Jews,  and  fay  fb  little  to  their 
li':at }^!\ Advantage,    when  they  do  fpeak  of  them, 
'venue  /'4-fince  Jofephus   has  proved  the  Leagues  be- 
(Jr^.fween  the  Jews  and  the  Remits,  and  the  Pri- 
£ju*»Jvileges  granted    them  by    the  Romans,    be- 
yond all  Denial,  from  the  Tables  then  extant 
wherein  they  were  contained. 
'•  ul'\     $  Livy  declares  that  molt  of  the  Monu- 
ments of  Antiquity,  whether  Publick  or  Pri- 
vate,  were  deftroyed,    when   the  City  was 
Burnt   by   the  Gauls,  and  that  for  this  Rea- 
fbn,  his  Hiftory  to  the  rebuilding  of  the  Ci- 
ty, near  four  hundred  years  after  it  was  firfl 
Built,  is  bu:  uncertain. 

The  moft  Antient  Writings,  which  had 
any  Relation  to  Hiftory  among  the  Romans, 

were 


The  Preface.  vii 

were  their*  Funeivl  Oatior.s:  Thefe  werepre- 
ferved   in   their   feveral   Families*    which  as 
<0  T»ffy  confeffeth,  caufed  their  Hiftory  to/,|£^' 
b     faulty,    rr-any   things   being    inferted    in 
this  lbrt  of  Works,  which  were  never  done, 
falie  Triumphs,   falie  Confulfhips,   and  falie  ^.^^ 
Genealogies.     Th&JmUks  (hy  Maxim  wrere  or  at.  lib, 
of  good  ufe,   but  they   contained  only    the  2. 
f?rlt  Lines  and  rough   Draughts  of  Hiftory, 
which  appeared   quite  another  thing,  when 
it  was  filled  up,  and  Reprefented  entire  with 
the  Reaions  and  Circumftances  of  Affairs,  ac- 
cording to  the  Pleafure  or  Skill  of  the  Wri-   (\)  /j. 
ter.    But  the  Praifes  (l )  of  their  Aneeftors lrut- 
were  fung  in  Ver(e  at  their  Banquets,  where  Oo  id.r™ 
ftria  Truth  could  rarely  be  heard.    The  Ge-  *£u*« 
nerals  of  Armies  fbmetimes  had  (V  their  Hi- 
ftorians  or  Poets  along   with  them,  whom  mg^. 
they  liberally  rewarded  5    we   may   be  fure  am  qui&em 
not  for  telling  when  they  were  beaten.   At-  c0"cefum 
ticus  (  )  in  Taffy  fays,  it  was  a  thing  of  courfe  ribmtmer,. 
to  relate  Matters  of  Hiftory,  not  according  to  tin  in  m- 
Truth,  but  in  fuch  a  manner,  as  might  beft  $2£*tf 
ihew  the  Wit  and  Eloquence  of  the  Wri-  dicere  pof- 
ters.    Tuffy  lays  *  it  down  as  a  known  and  fim^i- 
fundamental  Rule  of  Hiftory,  that  an  Hifto-  w 
rian  fhould  dare  to  fay  any  Truth,    but  no-  *vcorxu 
thing  that  is  falfe.     Yet  in  an  Epiftle  to  Lt*~  nb-*-  ' 
ceiusy  whom  he  entreats  ro  Write  the  Hiftory  FmfiuL 
of  his  own  Miniftration  of  Affairs,   he  ear-  t .  Epift- 
neftly  befeeches  f  Luceius,  in  plain  Terms  to  Ji-  j^ 
neglect  the  Laws  of  Hiftory  in  his  Favour,  \.  fp)ji.  £. 

b  4  and 


viii  The  Preface. 

and  to  difregard  Truth.  And  as  if  this  had 
been  a  thing  not  unufual,  or,  atleaft,  warrant- 
able enough ;  he  commends  this  Epiftle  in 
another  to  Atttcus,  and  defires  him  to  pro- 
mote the  Defi^n.  It  has  been  remarked  by 
fome  as  a  Fate  upon  Cicero,  that  this  Teftimo- 
ny  of  his  Vanity  fhould  remain,  when  the 
Hiftory,  of  which  he  was  fo  defirous,  is 
loft,  if  it  was  ever  Written :  But  who  knows 
how  many  fuch  Epiftles  are  loft,  when  the 
Hiftories  are  preferved  ?  This  is  in  com- 
mon with  the  Greek1  and  Latin  Hiftorians, 
that  they  put  fuch  Speeches  as  they  think  fit, 
into  the  Mouths  of  the  feveral  Perfons  con- 
cerned in  the  Actions  they  relate,  which 
gives  another  View  and  Appearance  to  the 
Scene  of  Affairs,  and  acquaints  us,  not  what 
fuch  Perfons  faid  or  thought,  but  what  the 
Hiftprian  would  have  (poke,  and  what  Ad- 
vice he  would  have  given,  if  he  had  been 
in  their  Place.  Herodotus  has  much  of  the 
Simplicity  of  Antient  times,  his  Speeches  are 
Natural,  containing  for  the  moft  part  but  a 
bare  Narrative  of  what  was  faid  or  done, 
only  the  Penons  tell  their  own  Story.  But 
■  of  all  the  Speeches  which  are  to  be  met  with- 
al in  any  Hiftory,  there  are  none  ib  Natural, 
or  which  have  fuch  plain  Characters  of 
Truth  in  them,  as  thofe  in  the  Scriptures, 

The  Antiquities  of  China  were  deftroyed  a- 
bout  two  hundred  years  before  Chrift,  and 
from  the  feveral  Relations  given  of  that  Mat. 

ter 


The  Preface,  ix 

ter  by  different  Authors,  it  appears,  that  the 
Chinefes  are  rather  willing  to  have  it  believ'd, 
that  their  old  Books  were  in  fomeftrange  man- 
ner or  other  preferv'd,  than  that  they  are  able 
to  make  it  out. 

It  was  the  Cuftom  of,  the    MgyptUm  to 
omit  the  mention  of  thele  Perfons,  of  whom 
they  had  any  ditlike,  or  who  had  made  them- 
felves  odious  to  them.     Thus  in  the  xxth  Dy- 
nafty  of  their  Kings  there  is  a  total  Vacancy  for 
the  fpaceof  clxxviii  Years,  which  the  Learned 
Mr.  Greaves,  with   great  Probability  Supplies 
.with  the  Names  of   thofe  Kings,    who  built 
the  Pyramides,  two  whereof,  Cheops  and  Che- 
phren,  as  (m  )Herodotm  fays,  the  ALgyptians  out  of  r^\^em 
Hatred  to  trjeiri,  would  not  fb  much  as  name,  c.  128.' 
but  called. the  Pyramid,  s,  which  they  had  ere- 
cted, -the.'P) r  amides- of  Philition,  a  Shepherd, 
who  in  thofe  days/fed  his  Cattle  there :     The 
which  Ha?red,fhy$  (n)  Mr.  Greaves,  occasioned  by  (n)Diodor. 
their  Oppre/Jious,    as   Diodorus  alfo   mentionsJlc-u[  1. 
might  caufe-  Manethos  to  omit  the  reft,  eftecialiy  i^mido- 
Sabachus.iws -/Ethiopian-,  and  an  Vfurper.     But^k 
whatever  account  is  to  be  given  of  the  sEgy- 
ptian  Hiftory  in  that  particular,  this  makes  the 
Hiftory  of  that  Nation  in  general  very  uncer- 
tain, and  may  afford  a  fufficient  Reaibn,  why 
the  Jews  are  either  omitted,  or  mifreprefented 
by  Heathen  Hiftorians,    who  had  what  they 
relate  of  them  from  the  ALgyptians ;  and  the 
Hebrews  neither  hVd  with  the  /Egyptians,' nor 
left  them,  uponfiich  Terms9  as  to  have  their 

Story 


x  The  Preface. 

Story  faithfully  told  by  a  Nation,  who  would 
fiirTer  nothing  to  pafs  down  to  Pofterity,  if 
they  could  help  it,  thatwasdifpleafingtotfiem, 
when  it  happened  j  but  if  any  thing  were  fo 
Notorious,  as  not  to  be  capable  of  being 
wholly  ftirled,  they  would  before  to  vary  and 
deface  it  with  falfe  Circurnftanccs  in  the  Re- 
ports, which  they  rave  out  concerning  it. 

And  here  I  muft  once  more  complain  of 
Mr.  Blount j  who,  as  if  he  had  been  an  /Egy 
.  pian  Hiftoi ian,  that  had  an  implacable  Hatred 
of  our  Religion,  profeffing  to  tranflate  that 
place  of  Tacitus,  which  concerns  the  Original 
of  the  Jews,  cuts  his  Tranflation  fhort,  and 
goes  no  farther  than  the  Vilifying  and  falfe 
part  of  the  Account,  which  Tacitus  gives: 
for  his  Character  of  their  Religion,  and  the 
Relation  of  what  Rompey  difcovered  upon  his 
Entrance  into  the  Temple,  is  omitted.  And 
befides,  that  which  he  has  tranflated,  is  far 
front  being  exa£t :  but  as  I  obferved  before, 
that  in  (peaking  di  the  Ark,  he  had  made  Sir 
Thomas  Brown  fay,  that  will  not  appear  feafible, 
which  the  Learned  Knight  had  faid,  will  appear 
jfenfible :  fb  he  has  dealt  no  better  with  Taci- 
tus, making  him  likevvife  deny  what  he  had 
fftfaM.  affirmed :  Tacitus  (°)  fays,  Hi  ritus  quoquo 
v.  modo  indncti  Antiquitate  defenduntur*      Thefe 

Rites,    by  what    means  foever  introduced,  arc 
(v)  owl.  defended  h  thw  Antiquity:    which  Cp)Mr. 
of  xgafon.  Blount  tranflates  thus ;  But   by  what  means  foe- 
p.  132.     ver  tj}gy  j}avff  ym  introduced,  they  have  no  An- 
tiquity 


The  Preface.  xi 

tiquity  for  their  P \ttronization.     This  is  to  life 
the  Hiftory  of  Tacitus  as  ill  as  he  doth  that  of 
the  Bible,  and  much  worfe  than  Tact: us  him- 
felf  has  done  the  J#vs.    For  if  it  be  rightly 
underftood,  what  Tacitus  has  written  of  the 
Jews  proves  a  very  remarkable  Vindication  of 
their  Religion.      He  fays  indeed  that  they 
confecrated  the  Image  of  an  Afs,  but  he  fays 
it  only  as  a  Report,  which  he  confutes  after- 
wards hirrifelf  by  acknowledging,   that  Pom- 
■  .fey,  when  he  entred  into  the  Temple,  found 
no  Image  in  it ;   and  giving  an  Account  of 
their  Religion,  he  fays :  &gyptij  felraque  Ani- 
malia,  cffigiefque  compofitts  vexerantur.     Judai 
mente  fela,  ununtque  nimten  intelligunt.     Prom 
fanos,    qui  Deum  imagines  mort dibits  materiify 
in  Jpecies  Hominum  cjfingunt*     Summum  illud, 
sternum^   neque  mutabile>    neque     inter  it  uritm. 
Igitur    nulla  fimulacbra    Vrbibus  fuis7    nedum 
Templis  funt.     Which  is  fo  contrary  to  what 
this  Hiftorian  writes  before  in  thefe  words  j 
Ejfigiem  animalis^   quo  monftrante,  errorem  fi- 
timque    defulerunt>    fenctrali   /acravere,    that 
fome  have  charged  him  with  contradicting 
himfelf ;  but  it  is  evident,  that  the  Story  of 
their  Wbrfhiping  an  Als,  is  related  as  a  Tra- 
dition, which  is  afterwards  fufficiently  con- 
futed by  his  own  Account  of  their  Doctrine 
and  Worlhip,  and   by   what  Pompey  found, 
Nulla,    nittu    Deum    Fffigie,     nacnam  fedem^ 
&  inania    Arcanji*      Whatever    his'  Defign 
was,  and  however  his  obfcure  way  of  writ- 
ing 


xii  The  Preface. 

ing  has  made  him  to  be  mifunderftood,  there 
can  hardly  be  any  thing  laid  more  for  the 
Truth  and  Honour  of  the  Jovijh  Religion, 
than  what  Tacitus  has  delivered  of  it. 

And  if  any  one  will  compare,  that  which 
(<L>  rr°  Tully  hath  laid,  in  the  fame  (ll)  Oration  of 
f  sea.  ,  £  Greeks  and  of  the  Jews,  he  mufl:  conclude, 
That  what  is  fpoken  againft  the  Jews,  is  rather 
to  their.  Commendation,  than  to  their  Dif- 
grace.  Tully  there  declares  the  Greeks  to  be 
of  no  Credit  nor  Efteem,  but  unfaithful, . 
and  of  the  worft  Reputation,  even  to  a  Pro- 
verb in  their  Tefti monies  and  Oaths.  He  is 
careful  not  to  involve  the  Athenians  and  L&- 
cedaxionians  in  the  common  Scandal,  who  ap- 
peared for  his  Client,  and  gives  a  high  Cha- 
racter of  the  Maffllians,  and  would  feem  to 
confine  his  Dilcourfe  to  the  Jfiatick  Greeks, 
by  whole  own  Confeflion,  he  fays,  the  Peo- 
ple of  Pkrygia,  Myfia,  Car/a,  and  -Lydia  were 
proverbially  Infamous.  When  he  has  ex- 
prefr.  this  Contempt  of  the  Greeks,  he  falls 
next  upon  the"  Jews :  But  what  has  he  to  fay 
of  them?  He  calls  their  Religion  a  barba- 
reus  Superftition,  and  Jemfalew,  a  Sufpiaous 
and  Railing  City,  and  he  pronounces  the 
Jeivzflj  Religion  to  be  unfuitable  to  rheSpleh-' 
dor  and  Gravity,  and  the  Cuftoms  of  the 
Remans ;  lie  infinuates  that  they  were  a  People 
not  well  arK&ed  to  the  Rowan  State,  and  ur- 
ges the  Conquer!  of  them  by  Pompey,  as  an 
Argument  againft  the  Truth*  of  their  Reli- 
gion. 


The  Vreface.  xiii 

gion.     When  fo  very  Learned  an  Orator  had 
not  !iing  buc  thefe  common  Topicks  of  Slander 
to  charge  them  withal,   tho'  it  was  for  the 
Intereft  of  his  Caufe  to  fpeak  the   wcrft  he 
knew  of  them ;  what  could  be  a  greater  Ju- 
flification   of  the  Jews  and  their  Religion? 
One  of  the  Accufations  laid  againft  Flaccus, 
whole  Defence  Tully    had   undertaken,   was, 
that  Summs  of  Gold  having  been  wont  to  be 
lent  out  of  Italy,  and  out  of  all  the  Roman 
Provinces  to  the  Temple  at  Jerufalem,  Flaccus 
had  forbidden  any  to  be  exported  from  Jfta. 
Here  it  concern 'd  Tully  to  expofe  the  Worfhip 
of  the  Jews,  and  to  vindicate  the  Prohibition 
relating  to  it ;  but  he,  who  never  fpoke  little 
upon  any  Subject,  that  could  afford  a  Scope 
for  his  Eloquence,   fays  fb  little  here  to  the 
difpyaifeof  thenar and  their  Religion,  that 
the  Commendation  of  another  had  been  Jefs 
to  their'  Honour;     It  is  oblervable  that  Tully 
mentions  nothing  of  their  Worshiping    ah 
Afs,  which   was  fo  groundless  and  fpplifb  a 
Slander,  that  it  Js  hard  to  imagine  what  could 
give  occafionto  it,  ?nd  perhaps  no  better  Ac- 
count of  it  can  be  affigned,  than  that  the  Ene- 
mies of  their  Religion  wore  rcfblved  ro  fallen 
the  worft  and  moll  ridiculous  Falfhfopd  they 
could  upon  ir.     But  if  it  may  be  permitted 
me  to  add  a  Conjecture  to  thole  which  have. 
been  made  by  others  ;  it  teems  probable,  that    . 
the  higheft  degree  of  Excommunication  among 
the  Javi  being  ftyled  $hammaihay  which  is 

the 


xiv  The  Preface. 

the  lame  with  Maran  Aiba,  Sham  fignifying 
,     .d     Lord,   as  f  Marm   alfo    doth   in    the  Syr  itc 
Grot.  &   and    other  Languages  5   and  Atba  fignifying 
Hm.  ad  cometh ;  Atba  might  either  Ignorantly  or  Ma- 
1  cor.xvi.  iic}ou{]y  be  miftaken  for  Atbon,  which  figni- 
fies  an  Afi.     And  it  is  likely,  that  this  Ca- 
lumny might  be  firft  raifed  by  fome  Body, 
who  had  been  Excommunicated,  and  turned 
Apoftate. 

It  would  be  a  very  wrong  inference  from 
what  has  been  faid,  to  conclude,  that  there  is 
no  certainty  in  the  Greek  and  Latin,  and  other 
Heathen  Hiftorians:  For  the  Circumftances 
of  the  Relation,  and  the  Confent  of  divers 
Authors,  may  put  moft  parts  of  Hiftory  paft 
doubt.  But  it  ought  to  be  confidered,  that 
thofe  which  have  been  mentioned,  are  ex- 
ceptions, to  which  the  Sacred  Hiftorians  are 
by  no  means  liable ;  they  do  not  charge  one 
another  with  Falfhood,  nothing  can  be  dis- 
covered of  Partiality  in  their  Writings,  but 
they  tell  the  moll:  dif^raceful  Truths  of  their 
Anceftors,  and  of  themfelves;  and  the  Hiftory 
it  felf  has  fo  many  publick  Circumftances,  that 
they  clear  it  beyond  all  fufpicion  of  Deceit. 
If  the  Names  of  fome  Men  be  omitted,  upon 
particular  occafions,  in  the  Scriptures ;  we 
find  them  mentioned  there  upon  others. 
And  there  is  evident  Reafon,  that  the  Names 
of  infamous  Men  fhould  in  fome  Cafes  be 
omitted,  and  fhould  not  be  mferted  in  Ge- 
nealogies, and  enrolled  in  theRegifters  of  Ho- 
nour, 


The  Preface.  xv 

nour.  But  when  the  Memory  of  Perfons  and 
Actions  is  totally  fuppreft,  this  muft  extream- 
ly  aba'-e  the  Credit  of  any  Hiftory.  The  Jews 
are  the  only  People  in  the  World,  that  have 
had  their  Antiquities  by  an  uninterrupted  Tra-^ 
dition  delivered  down  and  preferved  in  an . 
Authentic]*  Book,  unanimoufly  afTerted  by 
the  whole  Nation,  in  all  Ages,  which  they 
have  never  changed  nor  altered,  but  have 
in  great  numbers  facrificed  their  Lives  in  Te- 
stimony of  it.  If  the  Heathens  in  divers 
things  contradict,  the  Hiftory  of  the  Jews, 
they  contradict  one  another  as  much  in  the 
Accounts  of  their  own  Antiquities,  and  what 
they  relate  of  the  Jews,  is  upon  uncertain 
and  contrary  Reports.  If  they  conceal  what 
concerns  the  Jews,  it  was  their  Cuftom  to  ftifle 
that  which  did  not  pleafe  them.  The  Hi- 
ftories  as  well  as  the  Religion  of  moft  o- 
ther  Nations  were  kept  (ecret,  and  not  com- 
municated to  the  People,  no  Book  of  Hifto- 
ry among  them  was  ever  put  into  tke  hands 
of  a  whole  Nation,  with  a  ftricl:  Charge  to 
every  one  to  read  and  ftudy  it,  as  the  Books 
of  Mofes  were,  when  the  Principal  and  moft  i 
Memorable  things  related,  were  within  the 
knowledge  and  Memory  of  all  that  read  them. 
The  Jews  were  under  a  neceffity  of  prelerving 
their  Genealogies,  with  all  imaginable  Care 
and  Exactness,  if  they  would  make  good 
the  Claim  and  Title  to  their  Inheritances, 
fo  that  the  meaneft  among  them  could  with 

the* 


9ib.  vn.  c 


xvi  The  Preface. 

the  "greatefl:    certainty    derive  his  Line  from 
Adam,  whereas  the  Perfi.t/i  Kings,  as  we  learn 
(r)Her0i.jprom  q  Herodotus,     couid    boait    I  -Lit    of    a 
'  Jhort  Detpent,   and  the  Kin£s  and  Kmperours 
of  the  Romum  and  of  other  Nations,    to  ad- 
vance their  Pedigrees  were  forced  to  have  re- 
course ro  fabulous' Reports.      And  the  Hea- 
then Aicoun  s  of  the  Original,    not  only  of 
particular  'Families,    but    of  the  feveral  Na- 
tions of  the  World,  are  acknowledged  to  be 
Fabul  >us,  or,  at  the  beft,  but  very  uncertain, 
the  mod:,  accurate  Hiiforians. 
.•  Account  of  the  Prophecies  and   Mira- 
cles contained  in  the  Scriptures  was  impofli- 
ble  to  be  miftaken  at  firft,  and  it   has   been 
rranfrnitted    with  all    the  certainty  that  arty 
Hiftory  is  capable  of,  to  Pofterity.     And  the 
Writers  of  the  Old  an.i  New  Teftament  all 
agree  in  the  Account  of  the  Creation,  of  the 
Deluge,  of;  Abraham  and  the  other  Patriarchs^ 
of  the  Bondage  of'the    Ifraelites   ill  /E?ypt, 
their    Miraculous   Deliverance    from   thence, 
and  their  Journ .  ing  into  the  Land  ot   Cintxn ; 
they  all   frequently  affert,  fuppoie  or  imply' 
the  Truth  of  theie  things;  there  is  a   conti- 
nued Series    and   Line   of  Truth    obfervablc 
throughout    tile    whole    Scriptures.      But   a« 
mopg  Heathen  Writers  it  is  oth  rvvife  ;  they 
contradict  orie  another  in  Matters  of  any  con* 
fiderable  Antiquity,    if  tney   agree  in    lome 
material  PaiTages,  it  is  commonly  with  much 
variation  in  the  Cucumitunces,  and    with 

gte*S 


The  Prefaced  xvii 

great  Uncertainty  and  Doubtfulnefs;  and  the 
things  in  which  they  moft  agree,  arefuchas 
have  been  taken  from  the  Scriptures,  which 
compote  a  Book,  that  if  it  were  but  for  the 
Antiquity  and  Learning  of  it,  is  the  moft 
valuable  of  any  Book  in  trie  World,  and  no- 
thing but  Vice  and  Ignorance,  and  that  which 
is  the  worft  fort  of  Ignorance ,  a  Pretence  to 

''Learning  could  make  it  fo  much  defpiled. 

II.  It  the  Hiftories  of  Heathen  Nations  be  fo 
little  to  be  relied  upon,  their  Philofbphy  will 
appear  to  be  worthy  of  no  more  Regard, 
which,  for  any  thing  of  Truth  and  Ufeful- 
nefs  there  is*  to  be  found  in  it,  depends  fb 
much  upon  Hiftorical  Traditions.  That  Poe- 
try is  the  moft  antient  way  of  Writing,  is    : 

•not  only  aflerted   by  Heathen  Authors,  but 
may  with  great  probability  be  made  out  from 
the  Scripture   it  felf.     Poets  were  the  Chief 
upholders  of   the  Religion  and   the  Philofo- 
phy  in  ufe  among  the  Jjeathens ;   both  thefe 
were  at    the  firft  taught  in  fhort  Maxims,    „ 
which,   that  they   might    be   the  better  i 
ceived,  and  the  more  eafily  retain  d  in  Memo- 
ry, were  put  into  Verfe,  without  any  farther 
Ornament  than  *ji'ift  what  was  neccflary  to 
give  a  clear  and  full  Exprefiion  to  their  No-  ®Jj$$t 
tions  and  Precepts.     (f)  Socrates  and  the  Phi-  MmmA, 
lofophers  of  his  time   had  a   value  for  the7'*-1* 
Verfes  of  Theqgms,  and  thole  which  go  under 
the  Name  of  Pythagorasy   ar.e  at  leaft  as  an-  (t)  ApuA 
tient  as  (/)  Qkryfippu* ,    who    alleged  their  •<* •<?«//. 

c  Autho.w'7ift^ 


,  xviii  The  Preface. 

Authority.      Solon  .  himfelf   wrote  Elegies , 
whereof   fome    Remains-  are   (till  prefer  v'd. 
This  gave  the  Poets  a  mighty   Reputation, 
and  we  find  not    only  Solon,   but.  others  of 
them  quoted  and.  appeal'd  to  by  Demqfibcnes 
and  Mfcbines  in  the  Courts  of  Judicature,   as 
well  as  by  Philofophers  in  their  Difcourles.But 
the  Poets  for  the  more  delightful  Entertain- 
ment of  the  People,  not  only  indulged  them- 
felves  in  that  antient  and  ufeful  *vay  oflnftru- 
00«w'-£Hon  by  Fables  (for  he  ("}  was  hardly  e- 
ef  JL  fteem'd  a  Poet,  who  had  been  the  Authors  of 
?h  /ew.none  )  but  they  became  the  Promoters  of  all 
***?  ^K'  manner  of  Supcrftitions  and  Idolatrous  Wor- 
-rh  Ty'L,  fhip;  the  Oracles  were    delivered  in  Verfe, 
rrc/«> ^tu- every   Poet  wrote  fbmething  in  Honour  of 
*S  t*  t^ie  ^a^e  ^ods,  anc*  W  Socrates  himfelf,    dur* 
pijt.       ing  his  Imprilbnment,  made  a  Hymn  in  praife 
rb*i.      0f  jp0ii0.    By  which  means  the  Original  No- 
(vt)p  if.  t«ons  Q£  j^ejjgjon  and  Vertue  were  fo  obfcur- 
ed  and  corrupted,  That  it  was  impofliblc  in 
any  Humane  way  to  provide  a  fufficient  Re- 
medy.    Plato  complain  d  of  the    Fictions  of 
Poeti ;    but  when  he  fet  himfelf  to    recover 
Men  to  a  true  Senfe  and  Notion"  of  things  by 
the  help  of  icme  antient  Tradi'ions,  which  he 
had  met  wfchaj,   he  fell  into  very  abfurd  and 
(infill  Errors,  and  both  he.  and  Socrates  pra- 
£ki(ed  the  Idolatries  of  their  Country.     They 
aflerted  many  excellent  Truths,    which  they 
had  received  ,   as  they  profeft,  from  Antiqui- 
ty ;  but  whenever  they  argu'd  any  Point,  they 

common- 


The  Preface.  xix 

commonly  fell  into  miftakes,  which  often- 
times were  of  very  ill  coniequence.  *  So  weak 
a  thing  is  Humane  Wifdom  without  the 
guidance  of  Divine  Revelation  !  And  of  this 
the  Philoiophers  were  fb  fenfihle,  that  divers 
of  them  would  have  it  thought,  tfeat  they 
had  fome  fupernatural  Aililtance,  tho'  they 
were  able  to  bring  no  fufficient  Proof  of  it. 

The  Pretences  of  others  defer ve  no  Re- 
gard ;  their  Impoftures  were  too  Notorious  to 
admit  of  any  Denial  or  Excufe.  The  Genius 
of  Socrates  may  be  fuppofed  Worthy  of  more 
Confideration :  yet  it  amounts  to  no  more 
than  this,  that  Socrates  declared,  that  a  cer- 
tain Genius  had  accompanied  him  from  his 
Ghildhood,  which  often  forbad  him  to.  do 
what  he  had  defign'd ;  but  never  put  him 
upon  doing  of  any  thing ;  and  by  the  In- 
formation of  this  Gsnius,  he  often  forewarn- 
ed his  Friends  of  the  ill  Succefs  of  what  they  • 
were  about  to  unclertake.  But  after  the  beA 
Search  I  have  been  able  to  make  concerning 
this  Genius  of  Socrates,  I  cannot  but  look  up- 
on it  as  an  intricate  and  perplext  BuHnefs.  Ic 
may  fuffice  in  this  place  to  obferve,  that 
(*)  Xenofbon  acquaints  us,  that  when  he  ad-  WXenojfe 
vifed  with  Socrates,  whether  he  fhould  follow  CyrUib* 
Cyrus  in  his  Expedition,  Socrates  fent  him  to  1IJ. 
theOracIe  of  Apollo^  who,  he  (aid,  was  to  be 
coniulted>  in  oblcure  and  uncertain  Affairs  ; 
which  affords  no  very  advantageous  Chara'.' 
&er  either  of  Socrates  hirrifelf,  or   of  his  Ge~ 

t  & 


xx  The  Preface. 


(y)cic.ie  nius.     P)  Tally  informs  us,  tfiat  ylntipater  the 

Hwih  -s-oick,  had  made  a  Collection  of  fuch  things 

as  Socrates  i  Genius   had  difcovered  to   i.ini ; 

but  whatever  they  were,  it  appears  that  fully 

had  little  regard  to  them.     And  this  we  are 

lure  6fp   that  all  the  Philofophy   of    Socrates 

ended    in    nothing    but    Uncertainties:    For 

when  he  had  juft. before  his  Death  difcnuiVd 

of  the  State  after  this  Life,  the  moft'tfwt  he 

could  fay  to  his  Friends  in  Conclusion,  was, 

(z)  tyato  O  that  they  had  a  Noble  Prifce  before  them, 

Pt*d.       greaI  ,#opes,    and    a  glorious  Venture,  and 

therefore     ought    to     pofTefs     and  '  Charm 

their  Minds  with  thofe  Thoughts.     1  he  fug- 

geftions  of  his  Genius  fignified  little  to  him, 

'  if  it  kft   him  no  better  inlt rucled,    as  tof  a 

future  State.,    in  the    laft  Moments  of  his 

Life* 

It  muft  be  acknowledge  that  Socrates  ma'de 
great  Improvements  in  the  Moral  and  ufeful 
part  of  Philofophy  :  He  was  of  an  excellent 
Underffcanding ;  loving  and  belov'd  of  honed 
Men,  and  had  Courage  and  Refolution  enough 
to  bear  the  Affronts  and  withftand  the  Malice 
of  otheis;  he  minded  none  but  the  practical 
Dcdiines  of  Philofophy,  and  tho'  he  never 
had  travelled  in  feaich  after  Learning,  as  it 
was  the  Cuftom  in  thofe  Ages  for  Philofb- 
phers  to  do,  but  fcarce  ever  ltirr'd  out  of  A- 
then< ;  yet  he  knew  how  to  make  the  beft 
ufe  of  the  Notions  which  were  brought  to 
him  by  thofe,  who  had  been  inforeign  Coun- 
tries. 


The  Treface.  xxi 

tries.     It  muft  be  conftfs'd,  tint  if  Plato  had 
not  mide  Socrates  the  Author  of  things  which 
he  had  never  f)  id,    as  *not  only   {*)Xerjopho??^^A.GeU 
but  Socrates  himfelf  declar'd  ;  but  had  giveri*'*  l+.f- 
us  as  plain  an  Account  of  Socrates.^  Philofb  3Lae,J°^ 
phy,  as  Arrian  has  of  that   of  fpicletw,    we  *'<«». 
mi^ht  have  known  more   of   him  "t'lan  we 
now  are  able  to  do.     But  f  om  what  Plato  and 
Xenopbon  have  laid   of  Socrates,  we  may  be 
afTur'd,  that   he  did 'not  refrain  from  Idola- 
trous Worfhip,  nor  rejeft  the  Heathen  Ora- 
cles, nor  deliver  his  own  Do&rines  without 
much  Uncertainty  and  Diffidence. 

Plato  carried  his  Philofophy  to  far  greater 
Heights  than  Socrates  Jiad  done,  and  the  fub- 
limer  Parts  of  it  were  not  to  be  difcovered  to 
the  Vulgar;  which  were  fo  difFcult,  that  he 
declares  to  (h)'Dionyftu5,  that  Men  of  Great 
Abilities,  and  as  great  Application  and  Lulu  ^E^' 
ftry,  after  the  Study  of  thirty  lears,  at  lift, 
with  much   ado,   undtrftood  them.      Some 
things  were  not  to  be  written  at  all,    or  Co 
I  obfcurely  as  not    to  be  intelligible,     if  they 
fhould  fall  into  the  handsof  Men,  who  were 
not  fit  to  be  fruited  with  the  Secret  of  them; 
^nd  he  acknowledgeth  that  his  belt  and  onlyfure 
Argument  for  the  Immortality  of  theSou',with- 
out  theKuowledge  of  which,al1  Philofophy  can 
be  but  of  little  worth,  wa"s  from   c)anriencand  (cyipiff. 
(acred  Tradition,    The  Motions  and  Traditi-  u 
ons,.   which    Plato  had  brought    from  other 
Countries,  with  his  delightful  way  of  fetting 

c  i  them 


xxn  The  Preface. 

them  forth  >  gain'd   him  great  Reputation-; 

•  fome  Attempts  were  jnade  by  himfelf  and 

thofe  of  his   Sect,   to  bring  his   Laws  into 

practice,  and  to  ere£t  a  Commonwealth  after  • 

the  Model  of  them ;   his  Name  and  Memory 

was  had  in  Great  Efteem,   his  Birth-day  was 

kept,  and  the   Solemnity -of  it  was  renewed 

about  two   hundred  Years  ago,   bv  fome  of 

«  d  Cm_ his  Admirers,  as  we  are.  told  by  (d)  Fic'tmu^ 

me??t.  in   one  of  that  Society.     But  there  is  too  much 

conviv.     Alloy  found  in  his  Philofophy  for  any  Endea- 

Jww  Ju"vours  t0  £am  it  a  conftant  and   general  Re- 
ception.    His  Errors  in  fome  Cafes  are  fo  no-- 
(x)rid.  torioully  grofs  and  fcmJalous,  that  ^Serranut 
lit  ubfv.  *ets  ovel"  aSainft  them  if!  the  Margin,  Prima In* 
Scmt.cdit./dwa homims  delirantis,  and  Portentof*  I->fania. 
($)  orig.      (")  Artfiotle  had  ftudied  twenty  Years  under 
fofr.ce/f.P/ato,   but  he  fo  often  confutes  and  contra* 
U&.2.     di£ls  his   M?fter,  that  he  has  been  charged 
with  Ingratitude  for  it.     And  if  Socrates  and 
Plato  did  not*  firmly  believe  the  Souls  Im» 
(0  vtd.  mortality,  Ariftotlc  believ'd  the  contrary,  as 
uminGree.  O  many  .have  prov'd  out  of  feveral  places  in 
frkrim.O'his  Works.    ,{x)  His  ^F/7/fhews  that  he  was 
rat  3%     both  in  his  Practice  and  Judgment  for  the  Idola* . 
■£ten.'  tries  of  his  Country.     His  Books  by  an  Ac- 
cident lay  conceal'd,  till  they  were  brought  to 
Cg)  Strdo  Rome  Upon  tne  taking  of  Athens  (O  by  SyKa. 
ji'iu.%    But  they  were  known  to  few  Philofbphers  in 
jyBa.;     (h)Tn/l/$i\me.    And  a  Learned  Author  has 
W^- given  an  Account,  what  their  Fate  has  been 
.'  fince. 

The 


xxu. 


The  Preface.  xxiii 

The  Se£t  of  the  Stoicks  is  obferved  by  Jo- 
fephus  in  the  Account  of  his  own  Life,  to  have 
been  like  that  of  the  Pharilees:    which  (/)  c\)crotM 
Grotiui  fays,  is  no  wonder,  firsce  in  Cyprus,  Mau 
which  was  Zenos  Native  Country,  there  were   3* 
always  many  Jews.    But  if  the  Sroicfcs  were 
at  firft  indebted  to  the' Jews,  they  certainly  af* 
terwards*borrow'd  much  more  from  the  Chri- 
ftians.    This  Sed  was  very  numerous,    and 
had  Men  of  great  Note  in  the  Primitive  Ages 
of  Chriftianity,  who  did  not  lofe  the  oppor- 
tunity ofTer'd  them  of  improving  it.     But  the 
Philofophers  then  began  to  carry  on  a  Joint- 
Intereft,  and  thofe  who  denominated  them- 
felves  from  any  particular  Se&,  were  no  long- 
er ftricT:  in  adhereing  nicely  to  its  Principles. 
For  upon  tve  preaching,  of  the  Gofpd  #the 
World,  the  Philofophers  thought  ir  concern'd 
them  to  review  all    chat  had  6een  formerly 
written,  to  unite  tHeir  Forces,  and  felect.  thofe 
Notions  out  of  every  Seel,  which  were  mod 
plauHble,   omitting  fuch  as  the y  fa w  'would 
then  give  Offrnce  :.  and    it  appears  that  they 
were  greatly  beholden  to  the  Religion  which 
they  oppofed  and  pretended  to  delpife ;  it  is  e- 
vident,that  they  had  read  the  Scriptures,  and  do 
fometimes  make  ute  of  Terms. which  they  had 
taken  from  thence,  unknown  to  former  Phi-  , 
lofbphers.     But  Pnilofcphy  after  all  their  En- 
deavours Rill  retaining  many  Errors,  and  want- 
ing that  Evidence  and  Authority,  which  is  the 
foundation  of  all  true  Religion,  could  nevet^ 

c  4  maintain 


xxiiii  The  Preface. 

maintain  its  ground  againft  that  Religion, 
which  was  preach'd  by  thofe,  whom  they 
contemned  as  ignorant  Men;  but  which  in  a 
fhort  time  wrought  fiich  a  Reformation  in  the 
World,  as  the  Philofbphy  of  all  Ag€s  had 
been  never  able  to  effect. 

It  is  not  to  be  denied  that  there  were  many 
great  and  eminent  Examples  amongj:he  Hea- 
then, but  then  there  were  always  as  great  E- 
normities  allow'd  in  the  moft  civilize!  Nations. 
Philofophy  was  (x)  prohibited  by  three  of  the 
^"fj  Principal  States  of   Greece,  by  the  Thdans, 
the  Spartans,  and  the  Jrgives*     And  the  Ro- 
ntans,  who  have  let  fb  many  Famous  Examples 
to  the  World,  were  li||le  oblig'd  to  Philofo- 
phy :   for  all  their  Worth  and  Greatnefs  was 
raifed  upon  the  Stock  only  of  common  No- 
tiofk,   the  Tradition^  that  they  had  receiv'd 
with  the    reft  of-  Mankind,   and  the*  Laws 
brought  from  Athens,  which  were  enacted  by 
Solon,  who  had  been  in  /Egypt  at  a  time,  when 
the  Jews  were  there  in  fufficient  Numbers. 
But  it  was  a  long  while  before  Philofophers 
M/GeU  were  mfferec*  at  Rome,  they  had  been  (k)  ex- 
/^.xv.c'pell'd  by  the  Senate:  Tally  was  the  firftthat 
»'•         brought  Philofophy  into  any  Credit  there,  and 
by  the  Apologies  which  he  often  makes  for  his 
giving  himfelf  to  the  Study  of  it,   we  may 
perceive  under  what  Prejudices  it  then  lay  a« 
mong  the  Romans,  and  that  there  was  need 
of  all  his  Wit  and  Eloquence  to  gain  it  Ad- 
miifiorio 

A 


The  Preface.  xxv 

A  ftrift  Difcipline  both  in  Peace  and  War, 
great  Application    and  Induftry,    by   which 
they  improved  their  common  Notions,    arid 
arriv'd  to  wonderful  Experience  and  Dexterity 
in  the  Management, of  Affairs,  a  zealous  Love 
of  their   Country,  and  an  unparallell'd   Con- 
ftancy,    manifeft  in  all  their  Actions,  and  e- 
fpecially  in  the'  Obfervation  of"  their  Laws, 
raifed  the  Romans  to  that  mighty  Height  and 
Extent  of  Empire. '  But  that  which  they  re- 
tained of  Truth  in  relation  to  Matters  of  Re- 
ligion had  been  fo  abufed  and  difguifed  with 
Fabulous  Corruptions,  that  at  length  it  had  ge- 
nerally loft  all  Belief  amongft  them. .  (»)  Tully  (i)proc/w« 
made  no  Scruple  at  a  publick  Tryal  in  a  Court  emio. 
of  Judicature,  to  deny  the  Punifhments  of  the 
Wicked  in  a  future  State,  as  a  ridiculous  Fi- 
ction, which  fhews  a  ftrange  Corruption  of 
Principles  in  that  Age ;   when  he  could  pro- 
pofe  to  himfelf  to  gain  his  Caufe  by  {peaking 
in  that  manner.     In  another  Oration,  he  fays, 
("V  Non  femper  fuperet  vera    ilia  &  diretfa  (m)pr0 
Ratio,   vine  at  aliqnsndo  cupiditas,    voluptafque  M.  Calio^ 
rationem.     That   this  fhouid  be  fpoken  in  a 
publick  Pleading  by  one  of  the  Graveft  and 
moft  Learned  of  ail  the  Romans ,  fhews  how 
little  either  the  Philofophy  which  he  hadftu- 
died,  or  the  Roman  Laws  themfelves  could  do 
towards  the  Eftablifhment  of  Vertue,  and  that 
the  Modefty  of  Youth,    and  the  Vertue*  and 
Honour  of  Families  mujt  be  fecur'd  uponfome 
better  Principles.,  Afterwards  he  adds :  Ve- 

rum 


XXvi  The  Preface. 

rum  fiqitis  eft,    qui  etia'm  n/eretriciis  Amorih1^ 
inter  dictum  juvevtuti  pitet,  eft  tile  quidem  v/tl- 
de  feveru*  :    N.egdre  non  poffdw,   fed  abhorret 
non  modo  ab  hu\ns  [eculi  licentia,    ve?  u.;t  eti  ir,i 
£  Major  urn  conj net  u  dine  at  fa  e  conc,c[/is-     I  be- 
lieve there  is  fcarce  any  man  fo  far  loft  to  all 
Shame  among  Ghriftians,  that  he  would  be 
willing  to  hear  himlelf  fo  defended  in  a  Pu- 
blick  Court,  or  any  Judge  that  would  admit 
of  fuch  a  Defence:    which  is  a  manifeft  Ar- 
gument of  the  Excellency  of  .the.  Ciiriftian 
Religion,   that  it  lays  fuch  a  powerful  Re- 
ftraint  upon  Men.    But  this  loofnefs  of  Man- 
ners was  the  fatal Jfore- runner  of  that  horrid 
and  monftrous  Lewdrfefs,  which  afterwards, 
like  a  Leprofy,  overfpread  the  Roman  Em- 
pire.    The  Confpiracies  of  that  Time,  which 
.  fb  much  endanger'd  the  State,were  contrived  by 
Libertines,  and  no  greater  Cruelties  have  ever 
been  committed  than  by   this  Sort  of  Men, 
when   once  they  have  got  into  Power ;    as 
may  befeen  in  Tiberius,  QdiguU,  Nero,  &c. 
And  -Tally  himfolf  perhaps  might  feel  the  Ef- 
fects of  tliefe  Encouragements  to  Vice,'  being 
kill'd  by  a  Villain,  whofe-  Life  he  had  for- 
merly faved  by  that  Eloquence,   which  was 
fbmetimes  employ  *d,   as  if  he  had  been  re- 
tained againft  Vertue. 

It  muft  be  owned  that  Tally  has  in  many 
places  of  his  Works  laid  down  admirable 
Rules  of  Vertue,  bul  then  it  is  with  Jirtle 
or  no  Regard  to  fuch  Principles  as  are  the 

only 


The  Preface,  xxvii 

only   fure  Foundations   of  a.  Vertuous  Life, 
pfe  the  Fear   of  God,    and    the  Exp-tfation 
of  Rewards    of   Punifbmcnt,    afrer    Death ;     * 
aed  fuch  was  the    deleft  of  his  Philofophy, 
that  he  could  \  be  pofitive  and  certain  in   no- 
thing.    Seneca,    as   he    profeffeth,    has   taken 
many  of  his  beft  Precepts  from  Epicurus,  which 
without  a  due  Confideration  had'  of  a  God 
and    a  Providence,    are   no  better  than  Pru- 
dent Cautions  againft  Temporal  Evils,  either 
of  Body  or  xViind.     Seneca    many    times  di- 
verts    rather    •  than.     Inftruclrs ,     what     he 
fays   is    always    fine,.,  but    not -always  So- 
lid,   he     dances  •upon    the  'furface,    accord- 
ing to  t  QmntHUnh*  Cenfure  of  him,    but  fej- 
dom  delcerids ''-to  the   depth   of  things;    and 
it   were   well   if  that  Character,   which    he 
has  given  of  Seneca  s  ftyle,  might  not  be  ap- 
ply ed   to  his  Seme,    abnndat  didcihus  V it  its,  a 
lufcious  Poifbn  fometims  djffafeth  it  felf  in 
his  Writings.  Seneca  (*)  derides  the  fubtilty  and  (xisen.S- 
trifling  both  of  "Leno  and  Chryfippus ;   but  h«M«2.  d§ 
did   it  feems,    think   himfclfj  more  concern  ci  f"cfcMf* 
to  expofe  them    for    being   Teachers  of  ill 
Do&rins:  tho  upon  this   account  they   were 
fo  very  fcandalous,  that  Sextus  fxx)  Emperi- 
cus  endeavours  to  prove  from  their  Words,  that  smlir!* ' 
there  is  no   real  and  certain  Difference  bc-?yrrh'&> 
twixt  Vertue  and  Vice.         i  ^ «?' 

The  bar.e  knowledge  of  the  Chriftian  Do-  '    '    : 
6lrin   even    without  a   fincere   belief  of  its 
Authority,  has  taught  Men  to  abhorr  thofe 

Crimes 


1 


xxviii  The  Preface. 

Crimes  which  were  approved  of  by  the  Phi- 
loibpheis ,     and     Pra&ifed      in     the     Wifeft 
*    Heathen  Mations :    dnd  when-  things  notori- 
oufly  Evil  were  fleceiy'd  and  taugh:  by  tho'e, 
who    did    and    faid    fb    many    chinas     well, 
it  is  Evident,  that  what  was  good   was  not 
owing    fo    much    to    the    ftrength    of  rheir 
own    Reafon,    as    to  fome    higher  Principle. 
I  will    here   give  but   one  Tnitance,    and   it 
fhall  be  concerni'Tg  the  Lawfulness  of  killing 
Infants,  or  expofing  them   to   be  nerved  or 

ti\jJ,  deftroyed.     This  was  the.  exprefs  Docirine  of 
•   4  Cn)  Plato;    and •  Aristotle  who  contradifts  him 

"it  lib  vi'ii.  m  m  ^  ot^er  things,  follows. him  ia  this.    In- 
i6:    'deed  this  was  fo  general  a  PracUce,  (V  that 


C*o  xiu*.  it  is  taken  particular. Notice  of  tint  the  The- 
WDiony}.b*»s    had    a   Law    to*  forbiJ    it.,    (p)   Ro- 


lib 


Hxhc&m.  ntulus'  made  a  Law  to  regulate  this  Practice, 

h(q  %M:  c™^  t0  hinder   it    in   fbme  Cafes ;  (V  Tacitus. 

Hift. nb ixibf^rves  itas  a  thing  deferving  his  Remark, 

efrf'Afor  that  this  was  not  prattifed  either  b)   thejem 

'J™'  ov  tiie  Germans,  Jtho'  the  latter  had  a  Cult  'in 

of  catting  their  Children  into  the  Shine  for 

a  tryaJ  of  their  legitimacy.     But  that  which 

fr)  '   •     :-,  rn  ^re  fhange  is   (r)  that   Seneca  and   Plu- 

^/  whp    livU  fioce    the  Preaching  of  the 

f'uiiiBfr  [";    fhould   approve    of  fuch  Barbarous 

3*;  ', .     C  J  Hierocles,    who    as    LaJantius 

.informs   us,   was  .well    acquainted   w.ti    tiie 

is-  Scri|  -was  contented    to  fay    that   it  is 

natural    and    anfwerahle    to    the    "ends     of 

Mintage  to  bring  up  all,  or  at  leaf!,    mod 

Children; 


The  'Preface.  xxix 

Children;  which  was  a  great  Conceffion  in 
a  Philofopher.     Solon  was  as  Famous  for  his 
.Phibfophy  as  for  his  Laws*  and  the  Legifla-    * 
tor  to  that  State,   which    was   the  Seat    and 
pioper  Soil,  as  it  were." of  -Philofophy,  by  an 
exprefs  Law  (*)  indemnifyed    all  that  kilted    .     _    , 
their  Children,  and  the  Philoicphers  were  ever  fej»&..' 
true  to  thefe  Principles.'  *?w/*" 

I  have  infifted  upon  this  the  more  not  on-  $24. 
ty  becaufe   it    is    an  evident  inftance  of  the 
infufficieney   of  Heathen  Philofophy,   but  be- 
caufe  fome   Readeis  may    be  as  difficult  to 
believe  a  thing,  wliich  tnuft  rieedi  feem  ve- 
ry  Monftrous.to  Chriftians,    as  (l)  LipfutsS  (t)AiBeU 
Friend  was,  to' whom  he  wrote  a  long  Epi- gascent.u 
ftle,  to  convince  him  that  this  was  the  Pra-  W«  85« 
.clice  of  Heathen   Nations,    and  agreeable  to 
the  Judgment  of  their  Philofophers :   So  that 
many  of  the  Adverfariesof  the  Chrifttan  Faith, 
may  perhaps  owe  their  Lives  to  that  Religi- 
on which  they  -Blafpheme. 

I  have  purpofely  avoided  too  curious  an 
enquiry  into  the  lives  of  %t;;e  Philofbphers, 
and  father  chofe  to  caft.a'Veil  over  what 
not  only  their  Enemies  but  their  Friends  have 
faid  of  them.  The  Practice  of  Ivjen  is  ge- 
nerally worfethan  they  confeft  it  ought,  to 
be ;  they  never  live  above  their  Rule  and  Pro- 
feflion ;  it  is  well  if  in  moft  things,  they 
do  not  fall  much  fhort  of  it ;  and  if  their  Princi- 
ples be  Bad,  what  mud:  we^expecl  from  their 
Examples?  But  the  A&ions  of  the  Philofo- 

phers 


XXX  .   The  Preface. 

phers  concerned  thofe  with  whom  tfiey  lived, 
our  Buhneis  is  with  their  Writings  ;  and  I 
*  need  not  fear  tlfe  Cenfures  of  Learned  and 
Judicious  Men  'in  any  thing  I  have  faid  of 
them;for'they  will  acknowledge  it  to  be  Truth, 
and  others  ought  to.  be  told  fo,  that  they 
be  no  longer  willing  to  change  the  Bible 
for  the  Works  of  Philofophers,  which  they 
commonly  read  and  underftarid  as  little  as 
they  do  the  Bible  it  felf.  • 

The  utmoit-  that  Philofbphy  could  reach, 
was'no  farther  than  to  uncertain  Hopes  and 
doubtful  Arguments.  But. our  Saviour  and 
his  Apofrles  taught,  with  Authority \  and  not  as 
did  the  Philofophers ;  The  Words  which' they 
/pake,  they0  pere  Spirit,  and  they  tvere  Life ; 
They  came  with  full  Power,  and  had  their 
Credentials  from  Heaven  to  produce,  which 
are  the  fame  that  we  now  allege  for  the 
Authority  of  their  Comniiffion.  And  what 
can  be  more  certiin  than"  plain  Matter  of 
Fact,  which  is  clearly  prev'd  by  undeniable 
Circum  fiances-,  end  by  WitnefH-s  beyond  Ex- 
ception, and  whicn  is  of  that  Nature,  that  all 
the  Divine  Attributes  are  engag'd  fqr  the 
Truth  of*  it  ?  It  is  ftrange  that  Men  fhoiild 
pretend  to  fetch  their  Infidelity  from  the 
Depths  of  Philofbphy,  and  the  Oracles  of 
Reafo/t;  as  if  any  floating,  confusVJ  Notions 
migh't  not  fci  ve  for  obje&ions.But  it  is  to  the  ad- 
vantage of  a  bad  Cauie,  to  involve  it  in  tedious 
and  unneceiTary  Difputes,  to  make  Digreflions 

into 

i 

> 


Tlje  Preface.  xxxi 

nto  doubtful  Points  of  Criticifm  and  Philofo- 
)hy,  to  amufe  the  Reader,  and  draw  him  off 
rom  the  main  Queftion:  Whereas  a  good  * 
£aufe  may  commonly  be  brought  to  a  clear 
md  fhort  IfTue.  The  prefent  Controversy 
will  admit  "of.  all  kinds  of  Learning,  but  has 
10  need  of  it.  My  Bufinefs  therefore  has  been 
:o  free  this  Matter,  as  much  as  may  be,  from 
all  the  Intricacies  of  Learning,  to  reduce 
it  to  plain  Circumftances  of  FacT:,  whereof 
every  man  may  be  capable  of  making  a  true 
Judgment,  and  to  bring  it  to  that  very  Cafe, 
in  which  St.  John  argues;  He  that  believeth 
not  God  hath  made  him  a  Lyar>  becaufe  he  be* 
lieveth  not  the  Record  that  God  gave  of  his 
Son*  i  John  v.  10. 

And  *how    can  we  forbear   to  adore  the 
Wifdom  and  Goodnefsof  God,  who  by  the 
wonderful    Difpenfations  of  his  Providence, 
has  not  fuffered  himfelf  to  be  without  Witnefs 
in  any  Age  or  Nation  ?  If  Idolatry  fpread  itfelf 
from  Egypt  mto  many  other  parts  of  theWorld, 
as  (*)  Herodotus  and  Diodoxus  Siculus  have  (X^ffer0^ 
fhewn,  we  have  the  more  reafbn  to  admire  the  ub.n  e. 
wifdom  of  divine  Providence  in  appqjntingE^/  *}'®?'ut 
to  be  the  place  where  the  People  of  1 fracl  did  \l  *"' %  ' 
folongfoJGurn,  and  where  fo  many  fignalMira-  ■ 
cles  were  wrought  to  give  a  check  and  ftop  to 
Idolatry   in  the  very  Source  and  Fountain  of 
it,  if.  Men  had  not.  been  beyond  all  meafure 
obftinate  in  their  Fojly  and  Dilbbedience. 

And 


xxxii  The  ^Preface. 

And  the  fame  goodneis  of  God  has  not  been 
aOcw/fe  wanting  to  any  Nation  of  the  World. For^Otho* 
y?t  iW  the  Law  of  mofes  was  peculiarly  defjgned  for 
pfnth    tne  People  of  Ifracl,  yet  provifion  was  made 
;  &t   for  the  receiving  of  all  iuch  as  were  wil       ; 
****}**•  to  becorhejsartakers  of  it,  to  .the  obfervation 
n\".'' even  of  their  ceremonial  and  typical  Service; 
«      -^      none  betides  the  Ifraelites  were  required  to 
6"  obferve  it,  but  neither  were  any  excluded  from 
,:..-  it;  And  by  the  constitution  of  "the  Jeivijh'LsLW 
*     -       and  Government,  as  wclj  as  by  the  Providence 
T$<%m£  cf  Gad.  in  all  his  Difpenfations  towards  that 
9  t*&ni(  1-  People,    effectual  Care  was  taken  that  all  the 
<ra.v  of)/-    neceifary  points  of    Religion  which  concern 
c-  h  ankmd  in  general,  inould  by  them  be  com- 

7«T?  sr'aet  municated.  to  the  reft  of  the  World.    But  the 
vla*9£  Chriftian  Religion  was  by  its  origfnal  Infti- 
7«s  k*ta  tutiori  and  Defign  equally  extended  to  all  Na- 
^vX™r    tions,  and  was  foon  propagated  all   over  the 
-fc.AthaiTWorld;   Nations  but  lately  known  to  us  have 
^/wir-beetl  conftant  objects  of  the  Divine  Care,  and 
rlrl'iDi  n3^  earty  Discoveries  made  to  them  of  the  re- 
'  vealVJAVi!!  of  God,  as  I  have  proved  at  large 
by  the  Testimonies  of  Proteftants  as  well  as 
of  Papifts.    And  it  is  very  cbfervable,  which' 
Co)  raren.  (a)  Varemns  has   remark'd,   that  the  Jefuits, 
de  Rtrvjn  fa  yom  piAces  at  iea^  ]iave  Preached  the  fub- 

p'm.'c.  fiance  of  Christianity  without  the' mixture  of 
many  of  thofe  Dcctrins,  which    are  peculiar. 
to  the  Roman  Communion;    and   he   owns 
that  their  Succefs  has'been  very  great. 

III.  It- 


The  Preface.  xxxiii 

III.  It  (w)  was  the  opinion  of  a  convert- W^ 
ed  Mandarine,  That  thofe  who  had  any  occafon  china. 
to  heir  the  Law  of  Gody    or  to  read  the  Books  pan.  *. 
which  treat  of  it  ,  and  did  not  judge  it  to  bec%  *3" 
true ,  wanted  Brains^  and  were  void  of  Under- 
fianding.     And  it  might  well  be  thought    in- 
credible,  if  we  did  not  find  it  true  in  Expe- 
rience, that  when  Chriftianity   has  gained  (b 
much   upon  Heathens,  and  (x)    Turks  have^^v^/t 
become  its  Proftlytes  and  Martyrs ,  even  in  nift.  cf 
Confiantinofie  it  felf ;  it  (hould  notwithftand- ^  ££ 
ing   grow    into  Contempt   among  profefs'd /;*.2.f  i*> 
Chriftians,  whodifpute  every  Article  of  the12- 
Faith,    into  which  they  were  Baptized,  and 
every  Commandment ,  which  they  have  un- 
dertaken* and  (blcmnly  vowed  to  obey. 

But  do  they  not  prove  what  they  pretend  ? 
As  little  of  that  as  may  be  *  but  they  fay  it, 
and  fey  it  often  and  confidently,  and  perhaps 
(bmetimes  wittily,  and  this  muft  pais  for 
Proof.  But  do  Men  love,  or  will  they  endure 
to  be  talk'd  or  jefted  out  of  any  thing  that 
is  dear  to  them  but  their  Souls  ?  Let  the 
Wit  be  what  they  pleafe,  or  can  fancy  it  to 
be,  certainly  they  muft  be  milch  too  fond  of  it 
who  can  be  Contented  to  lofe  hot  only  their 
beft  Friend,  but  Heaven  it  (elf  for  ajeft; 
which  perhaps,  after  all,  would  be  little  taken 
notice  of  on  another  Subject,  and  has  nothing 
to  recommend  it  but  Profaneneft,  and  that  a- 
lone  which  fhould  make  it  abhorr'd,  caufet& 
it  to  be  admired. 

*  J* 


«xxiv  The  Preface. 

As  there  is  nothing  fb  bad  but  fbme  may 
pretend  to  fpeak  for  it  (as  a  Panegyrick   has 

•  been  written  upon'Bu/ir/s,  an  i  another  upon 
Nere  fb  not  ing  is  fo  excellent  but  it  may  be 
fpoken  againft  ;  and  if  no  Right  or  Title  muft 
be  aPoved  as  true  or  certain,  which  may  be 
quelt  oned  or  diiputed,  it  is  hard  to  fay  what 
any  Man  can  have  that  he  may  call  his  own. 
But  let  it-be  confider'd  that  there  is  little  Learnr 
ing  or  Judgment  rtqui  ed  in  advancing  or 
maintaining  new  and  Itrange  Doctrines,  and  in 
rejecting  the  old.  Things  may  be  fb  plain,  as 
for  that  very  Reafbn  to  be  hard  :o  prove,  be- 
caufe  there  is  not  ing  plainer  to  prove  them 
by ;  a  bold  denial  of  the  truth  of  our  Senfes 
and  Faculties  may  fecm  to  promife  fomething 
of  more  than  ordinary  fubiilty  ;  though  there 
be  no  more  in  it  than  this,  that  he  who  re- 
fblves  to  deny  the  vcy  grounds  and  foundati-  * 
ons  of  all  Reafbning,  has  taken  effectual  care 
not  to  be  confuted.  It  is  a  miftake  to  think 
that  it  is  eafiefl:  to  fpeak  upon  a  common 
Subject  ;  a  Man  indeed  can  never  want  fome- 
thing to  fay  upon  fuch  a  Subjed,  but  he  is 
prevented  in  what  hefhouldfay,  it  is  known 
before-hand,  and  expe£ed  from  him :  The 
niceft  thing  of  all  is  to  enforce  and  improve 

•  known  A'guments,  and  to  give  new  Life,  and 
abetter  Genius,  as  it  were,  to  that  which  has 
been  laid* a  thoufand  times  before.  It  is  ufu- 
ally  eafieft  to  difcourfe  on  the  wrong  fide  of 
%  Queifton,  becaufc  there  never  is  fo  little  fcope 

»  for 


The  Preface!  xxxv 

for  Fancy  and  Invention,  as  when  a  Man 
is  confined  to  ftritl:  Truth ;  Error  will  admit 
of  all  Extravagancies,  but  Truth  is  a  fevere  and 
uniform  thing,  and  there  are  thofe  Whom  a- 
ny  Extravagancy  almoft  will  pleafe,  for  t!  e  no- 
velty of  it.  There  may  be  fome  Art  required 
to  make  a  known  Story  delightful  in  the  rela- 
ting, but  News  is  commonly  welcome,  tho* 
it  be  never  fo  ill  told,  and  tlje  moft  beauti- 
ful and  ufeful  Creatures  are  little  regarded, 
when  the  word:  of  Monfters  are  the  more  ga- 
zed at  the  more  they  be  deformed.  Let 
thofe  who  make  fuch  anoile  with  their  Sin- 
gularity, but  change  the  Subject,  and  try  how 
it  will  fucceed  with  them,  they  will  fbon  find 
the  difference,  and  perceive  that  they  will 
ceafe  to  be  in  vogue,  when  they  have  no  lon- 
ger the  vanity  and  ill  nature,  and  vices  of  Men 
on  .their  fide. 

It  is  with  our  Minds  in  this  reipecl,  as  it  is 
with  our  Bodies ,  when  once  they  are  well 
fupplied  with  all  that  is  necefTary  or  convenient, 
they  begin  to  loath  wholefbme  Food,  and  to 
feek  out  for  varieties  of  Luxury,  and  are  fond 
of  any  thing  that  may  pleafe  them  to  their 
hurt.  It  is  thus  in  every  Art  and  Science^ 
efpecially  in  fuch  as  all  Men  think  themfelves 
more  or  lefs  concern'd  to  know-  Men  firft 
were  contented  to  fpeak  fb  as  to  be  underftood, 
and  to  expreis  their  meaning  plainly  and  na- 
turally with  Truth  and  Simplicity  to  one  a- 
nothef  i  afterwards  Ipeaking  became  an  Art,' 

a  2  and 


xxxvi  The  Preface. 

and  at  laft  in  the  beft  and  mod  elegant  Lan- 
guages, it  degenerated  into  nothing  but  Af- 
fectation, and  all  the  ridiculoufnefs  of  a  ralfe 
Eloquence.  The  fame  thing  happened  in  Phi- 
lofophy  ;  the  Scepticks  carried  this*innovating 
humour  to  the  utmoft  Extravagancy ,  for, 
the  Primitive  Traditions  being  obfcured  and 
corrupted,  and  every  'Succeffion  of  Philofo- 
phers  driving  to  fet  up  for  themlelves,  and 
to  outgo  each  other,  they  had  brought  it  to 
that  pafs,  that  Taffy  ^  who  knew  as  well  as  a- 
ny  Man,  fays,  that  nothing  can  be  more  ab* 
furd  than  what  fomeof  the  Philofophers  held, 
but  the  Author  of  the  Leviathan  proceeds  far- 
.  ther,  and  obferves  that  (x/  no  Living  Creature 
ath,  pm  ?s  f'bject  to  the  Privilege  of  Abfurdity  but 
i.e.  5.  Man  only ,  and  of  Men,  thofe  are  of  all  mofi 
f abject  to  it  that  profefs  Pnilofophy.  And  if  we 
will  not  believe  him  upon  his  word,  he  has 
given  us  his  Example  for  it ;  few  Men  ,  I 
think,  having  written  more  extravagant  things 
than  he  has  done  in  every  part  of  Philofophy ; 
if  Religion  were  fet  afide,  he  would  never 
have  efcaped  among  the  philofophers  and  Ma- 
thematicians of  any  Age  5  he  difputed  the 
Principles  of  Geometry,  as  well  as  the  Foun- 
dations of  all  Religign,  and  both  with  a  like 
Succefs.  He  calls  ■■  Abfurdity  the  Privilege  of 
Mankind,  a  ftrange  Privilege !  which  he  has 
made  the  mod  of.  But  fince  with  a  little  time 
the  Novelty  and  Varnifh  of  his  odd  Opinions 
are  worn  off,  they  are  not  now,  that  I  have 

per- 


The  Preface.  xxxvii 

perceived,  fo  much  regarded,  but  have  been  forc- 
ed to  give  way  to   other  Notions  which  are 
as  Bad,  and    have   nothing  more  to  recom- 
mend them,  but  that  they  are  of  a  later  Date 
and  a  newer  Fafhion. 

There  is  little  Reafbn  why  any  one  fliould 
value  himfelf  for  talking  againft  received 
Do&rins,  and  perfuading  others  to  what  they 
are  already  but  too  much  inclin'd.  But  to 
refcue  Antient  and  defpifed  Truths,  and  bring 
them  into  Reputation ;  to  convince  the  Judg- 
ments, and  gain  the  Affe&ions  of  Men,  to 
make  the  fame  Truths  always  pleafe  and  al- 
ways appeal'  with  a  new  and  amiable  Lu- 
ftre ;  this  is  indeed  a  difficult  Task.  For  k 
Man  to  cultivate  the  Principles  of  Vertue, 
and  improve  the  Growth  of  it  to  make  every 
fubje£t,  which  he  treats  of  to  become  the  bet- 
ter for  him,  and  to  thrive  and  flourifh  uncjer  his 
Hands,  is  an  Argument  of  true  Learning  and 
fubftantial  Knowledge  ;  but  theie  is  no  Skill 
required  to  make  the  weeds  of  Vice  grow  a-, 
pace ;  all  the  Art  is  in  deftroying  them,  and 
it  is  a  fign  of  a  little  Mind  when  one  is  a- 
*bleto  diftitfguifh  himfelf  only  by  Singularity, 
by  an  odd  Drefs,  or  a  new  Mode,  when  his 
Wit  borders  upon  Madnefs  and  Prophaneneis, 
and  his  Learning  is  all  out  of  the  way.  Ma- 
ny who  are  neither  Heterodox  m  Religion,  nor 
fond  of  heing  fingularin  any  thing  elie ,  have 
fhewn  an  extraordinary  Sagacity,  and  a  fur- 
prifing  variety  of  excellent  Learning  upon  Sub- 

d  5  je£b 


xxxviii  •  The  Preface. 

jects  which  are  unufual  and  in  themfelves  but 
little    confiderable.     And  I  will   not    deny 
•   but  that  fome  of  the  Men  of  Singularity  have 
no  Worfe  Defign  than  to  gratify  a  little  Va- 
nity, and   to  appear  like  fome  body   in  the 
Commonwealth  of  Learning,   as  if   Learning 
were  a  mere  Trifle,  a  very  Play-thing,  to  be 
employ 'd  to  no  ferious   and  ufeful  Purpofe, 
but  would  ferve  only  to   give  men  occafion 
to  talk,  and  to  be  talk'd  of.     This  is  call'd 
Pedantry   and  I  know  not  why  that  fhould' 
go  under  a  better  Name,  which  is  of  a  worfe 
Nature,    and  join   the  Trifling  of  Pedantry 
to  the  Mifchief  of  Irreligion.     If   this  Sort 
of  Men  would  but  bufie  themfelves  no  worfe 
than  Tiberius  did,  when  he  examined,  who  was 
the  Mother  of  Hecuba  ;  what  Name  Achilles 
went  by,  whilft  he  hid  himfelf  in  Woinans 
Apparel,  and  what  "Songs  thofe  were,  which 
the  Sirens  were  wont  to  fing ;  thofe  indeed 
are  profound  Enquiries,  and  fb    worthy   of 
them,  that  it  were  pity  they  fhould  be  di- 
.fturb'd  in  fuch  ingenious  Dilquifitions.    But 
if  Men  will  be  for  removing  Foundations,  and 
rejecting  eftablifhed  Doctrines,  and  denyjng 
the  Principles  of  Religion ;  it  is  fit  they  fhould 
be  told,  that  there  is   neither  Wifdom  nor 
Learning  in  this;  and  thofe  who  are  acted 
.    themfelves  by  a  Spirit  of  Contradiction,  have 
the  haft  Reafbn  of  any  Men  to  take  it  amifs 
'  to  be  contradicted,  tho'  it  be  in  never  fb  plain 
a  manner.    In  ffiort,  it  is  pofTible  that  fome 

may 


I  be  Trejact.  Xxxix 

tnay  be  well  SkiWd  in   Tricks  and  Artificer 
who  know  little  of  the  fubftantial  and  ufetul 
Part  of  the  Law,  and  it  is  certain,  that  many 
who  talk  boldly  of  the  highefl:  Points  of  Re» 
ligion,  are  ignorant  even  of   the  Principles  of 
tbe'Doctrinc  of.  Chrift.     There   furely  can  be 
little  need  for  any  Man  to  have  recourfe  to 
Error  and  Extravagancy  for  the  exercifc  and 
improvement  of  his  Faculties,   they  mult  bo 
ftrange  Faculties  to  want  fuch  Improvement. 
Truth  it  felf  is  infinite,   thoJ  always  uniform 
and  confident  in  every  part,    and  will  afford 
room  enough  for  the  free  ufe  of  Reafbn,  in 
examining    and    confidering   the    Nature   of 
things,  in  ftating  particular  Giles  by  general 
Rules,    in  the  Study  of  Antiquity,    and   irt 
explaining  particular  Texts  of  Scriptures,  ac- 
cording to    the   Analogy  of  Faith,    and  the 
Tenour  of  (bund  Dodrine*     And  it  mayjunV.    . 
ly  be  look'd  upon  as  a  Defect  of  Judgment 
and  good  Senfe,  or  be  fufpe&ed  (which  is 
much  worfe )  of    want  of  Sincerity  and  a 
good  Confcience,*  wheh   Men   can  find  no- 
thing, by  which  they  tiny  recommend  t  iem> 
felves  to  the  World,    but  by  letting  up  for 
Novelties  in   Religion,     For  what   nun   of 
an  honeft  Meaning,    and   of  fufTicient  Abili- . 
ties   and  ftrength  of  Parts,  to  proceed  fecure- 
ly  in  direct  and  approved  Paths,  would  run 
out  of  the  way  by  Cunning  and   Artifice,  to 
fteal  a   defpicable  Reputation,  which  another 
Would  be  afljamd  of,  and  of  which*  che  beft 

d  \  thing 


xl  The  Preface. 

thing  that  can  be  faid,  is,  that,  as  it  is  never 
worth  the  having,  fo  it  is  never  lafting. 

After  the  Reception  and  Eftablifhment  of 
theGofpel  for  fo  many  Ages,  we  are  call'd  up- 
on to  prove  the  Grounds  and  Principles  of 
our  Religion  all  over  again,  and  we  will  ne- 
ver decline  a  thing  fo  eafy  to  be  done-  But 
the  *  Modern  Infidels  have  changed  the 
State  of  the  Queftion :  the  Truth  of  the  Mi- 
racles wrought  by  our  •Saviour  and  his  Difci- 
ples  was  never  deny'd  by  the  Adverfaries  of 
Chriftianity  of  old  ;  this  was  not  difputed  by 
Celfus*  Porpbyrie,  Hierocles,  and  Julian  the 
Apoftate ;  if  fome  of  them  did  upon  any  oc- 
cation'  infinuate  the  contrary,  that  was  fo  ma- 
licious  and  groundlcte  a  Calumny,  that  they 
were  neither  able  to  infift  upon  any  Proof  of 
it,  nor  to  reconcile  it  to  what  they  them- 
(elves  had  elfewhere  (aid.  The  Matter  of 
FacT:  was  acknowledged,  &c  was  acknowledg- 
ed by  the  antient  Jews,  and  has  been  confeft  by 
their  Pofterity ;  they  could  not  contradict  the 
Miracles,  but  denied  the  Confequence  of  therrr: 
tho'  the  Men  we  have  to  deal  withal,  to  make 
clear  work,  with  much  Confidence,  but  with 
as  much  Ignorance,  deny  both."  Let  them 
know  then,  that  they  are  in  part  confuted  by 
the  Enemies  of  our  Religion ;  and  it  were 
(trange  if  its  Friend  fhould  fail  in  the  other 
Fart. 


IV.  I 


The  Preface.  xl; 

IV.  I  have  here  endeavoured  to  do  fbme 
Right  to  our  Religion,  and  to  fatisfy  all  fuch 
as  are  willing  to  be  fatisfled  in  the  moft  diffi- 
cult Points  of  it.    And  tho*  I  have  difcourfed 
at  large  upon  the  Subjects  of  which  I  treat, 
and  not  in  the  ufual  Method  of  Objection  and 
Jnfwer  ;  yet  I  have  always  had  my  eye  upon 
the  Objections,   which  I  have  known  that  I 
could  think  at  material.     But    to    bring  in 
/  Objections  at  every  Turn  in  plain  Difcourfes, 
fiichas  thele  weredefign'd  to  be,  as  far  as  the 
Matter  would  permit,  might  have  been  of  no 
good  Confequence.     A  man  may  very  well  be 
guided  in  the  right  Road  without  having  all 
the  wrong  and  dangerous  Patfcs  defcrib'd  to 
him ;  and  he  may  be  directed  how  to  recover 
or  preferve  his  Health  without  being  prefent- 
ed  with  a  Catalogue  of  Difeafes ;  he  may  get 
fafe  to  his  Journeys  end,    without  knowing 
all  the  Bogs  and  Precipices  by  wbich  he  might 
have  mifcarried  ;  and  in  order  to  be  well,  there 
is  no  need  that  he  fhould  be  acquainted  how 
many  ways  tfiere  are  of  being  fick.     I  have 
heard  of  fbme  that  read   Objections  without 
the  Anfwers;  as  lately  a  fliamelefs  Writer  has 
produced  the  Objections  of  Celfm  and  Fanjlus, 
againrt  the  Canon  of  Scripture,  without  take- 
ing  Notice  of  the  Anfwers  given  by  Origen 
and  St.  Auflin,  from  whom  he  had  them.   And 
tho'  both  the  Objections  and  Anfwers  fhould 
be  read  j  yet  Objections  are  commonly  in  few 
"Words,"  and  are  often  remembred,  #when  itie 

Anfwers 


xlii  Tie  Preface. 

Anfwers  are  forgotten.  And  indeed,  tho'  I 
were  never  (b  Expert  at  it,  I  have  no  Ambi- 
tion to  try  my  fttength  in  tying  a  knot, 
that  I  may  fhew  m\  Skill  in  unloofin^  it. 
But  to  provide  agair.ft  all  exceptions,  as  much 
as  it  is  poffible,  I  have,  proved  at  large,  that 
if  all  Objections  could  not  be  anfwered,  this 
would  be  no  fufficient  Reafbn  to  reject  or 
cjueftion  the  Authority  of  our  Religion. 

I  cannot  fay  I  muft  confefs,  that  I  have 
been  able,  or  have  been  much  fol'icitous  to 
obviate  all  the  Cavils  which  may  have  been  dar- 
ted 5  many  have  been  given  up,  and  others  feem 
never  to  have  been  fciiouiJy  urged.  An  Au- 
thor who  had  more  Learning  it  feems,  than 
Juigraent  to  fj)are,  wrqte  a  Book  to  prove 
that  there  were  Men  before  Jdam ;  but  this 
was  rejected  by  Judicious  Men  as  a  very  ab- 
furd  and  Ridiculous  Conceir,  particularly  by 
Grot'tus,  as  the  Author  compl.tins,  who  yet 
afteY wards  retracted  it  himfelf  Some  not- 
withftanding  are  fb  fond  of  any  Parodox 
tlrat  they  are  dill  for  miintainiog  it.  I  con- 
fefs it  agrees  admirably  with  a  Tradition  of 
the  Arctid'ans,  that  their  Anccftors  were  be- 
fore the  Moon,  and  if  any  Man  fhould  pre- 
tend, that  this  might  very  well  be  true,  ac- 
cording to  the  Carte/ian  hypothecs,  by  attem- 
pting to  prove  that  drcadia  migl  t  be  inha- 
bited before  the  Moon  of  a  Luminous  be- 
came an  Opake  Body  ;  in  fo  curious  an  Age, 
kt  muft  have  ill  Luck  ii  he  Ihould  warjt  his 

Ap- 


The  Preface.  xliii 

Applauders.  If  fome  Objed,  that  the  Origi- 
nals of  the  Books  of  Scripture  in  the  Hand- 
Writing  of  the  feveral  Authors  are  not  ftill  re- 
maining ;  doth  this  deferve  to  be  anfwered 
till  they  can  produce  the  Original  Writings 
of  all  other  Books  ?  Or  at  leaft  of  ail  or 
any  that  are  as  Antient,  as  even  the  laft  writ- 
ten of  the  Books  of  the  New  Teftament  ? 
Would  they  have  an  Office  erected  to  prove 
the  Titles  to  all  Eftates  by  Original  Deeds? 
and  upon  what  Period  of  time  will  they  fix 
for  the  Date  of  them,  which  will  admit  of. 
any  Comparifon  with  the  Date  of  the  Manu« 
(cript  Copies  now  extant  of  the  Scriptures  ? 
Some  have  alleged  that  the  Sea  through 
which  the  Ifraelites  paffed  is  not  Red :  But 
they  may  be  pleated  to  know  that  Religion  . 
is  nothing  concerned  in  what  has  been  writ- 
ten on  both  fides  upon  this  fubjecT,  for  it  is 
not  called  the  Red  Sea .  in  the  Hebrew,  but  the 
Sea  of  Weeds  with  which  it  abounds.  It 
has  the  denomination  of  the  Red  Sea  from 
the  Greeks,  however  it  came  by  it  (Tor  the 
Criticks  are  not  agreed  about  it  J  and  is  beft 
.known  by  that  Name,  which  is  therefore 
made  ufe  of  by  the  Septuagint,  and  in  out- 
own  and  other  Translations,  which  herein 
follow  St.  Luke  and  the  ApoPde  to  the  He* 
brews*  Men  mull:  call  things  by  known 
Names  if  they  will  be  underlrood,- whate- 
ver gave  the  firfl:  occafion  to  thofe  Names. 
As  to  many  Objections  let  Men  but  do  Mofes 

the 


xliv  The  Preface 


the  fame  Right,  which  they  would  do 
Thucydides  or  Tactttts,  and  we  need  defiie  no 
more,  tho'  they  fhould  not  allow  for  the 
great  diftance  of  Time  between  them :  In- 
deed they  might  live  in  the  fame  Age,  for  all 
that  many  of  thefe  Objectors  know  and  be 
next  Neighbours.  I  have  known  divers  Ob- 
jections made,  which  the  looking  only  into  the 
JJible  would  anfwer,  and  many  proceed  from 
the  want  of  being  Converfant  in  it.  Some 
have  fuppofed  that  they  had  great  matter 
'of  Objection  from  Chrift's  Curfing  the  Fig- 
tree,#and  caufing  it  to  wither  away :  But  ne- 
ver fo  little  Reflection  might  ferve  any  one 
to  take  notice  how  merciful  a  thing  it  was 
in  the  Son  of  God,  and  how  fuitable  to  the 
Gofpel  which  he  Preach'd  for  him  to  fhew 
his  Power  of  punifhing  upon  a  Tree  rather 
then  upon  a  Man  :  it  was  then  and  is  at  a- 
ny  time  as  eafy  for  him  to  punifh  his  Re- 
vilers,  as  it  was  to  Curie  this  Tree,  or  as  it 
can  be  for  them  to  Revile  him,  tho'  they 
be  never  fo  ready  at  it;  But  to  manifefl:  him- 
(elf  to  be  the  Saviour  not  the  Deftroyer  of 
mankind :  He  Cured  all  manner  of  Difeafes 
and  railed  the  Dead  ;  but  never  took  away 
the  Life  of  any  Man;  nor  inflicted  any  Difeafe, 
he  fpared  his  worft  Enemies  the  Scribes  and 
Pharifees,  and  Punifhed  their  Hypocrifie  in, 
the  Emblem  only  of  a  Fig-tree  flourifhing^ 
in  Leaves  before  the  Time  and  Seafon  of 
Figs,  and  thereby  promifing  veFy  much  an  fiar- 


The  Preface.  xlv 

ly  Fruit  but  haying  none  *  it  made  a  fhow 
of  Figs  out  of  Seafbn,  but  had  nothing  to 
anfwer  fo  fair  an  Appearance. 

Other  Obje&ions   which  may   feem   more 
considerable,    have  been  confuted  even  to  aW* 
Demonstration.    Cavils  which  have  been  rai-  ^  e0m 
fed  concerning   the  (x)  quantity  of  Matter,  Prati.  lib. 
which  will  be  required  to  Com  pole  the  Bo-J^20^ 
dies  of  all  Men  at  the  Refurre&ion,  and  con- 
cerning the  (J)  Rottomltfi  Pit,  have  been  de-  (^f^ 
monftrated  to  be  frivolous.     That  the  («)  Ca-  iand'S  °'- 


Butt* 

of  Mankind  might  extend  to  Co  great  Num-^™ 
bers  in  no  longer  a  Compais  of  Years  than  ,&  & 
the  Scriptures  in    any  Inftance  Affign,     are  <*['•  *&». 
things  which  have  been  often  proved  beyond  f<!fghf'R^ 
any  poflibility  of  a  Confutation ;    and  what-  HijUib.u 
ever  force  there  may  feem  to  be  in  Objecti-  '•.?• J- *• 
ens  of  this  Nature,  they  are  to  be  reckoned  kiWi^i' 
among  the  Vulgar  Errors,  and  in  that  Num.-  cbxnacr 
ber  Sir  Thomas  Brown  has  placed  fome  of  them, rm  2,fv 
for  Learned  Men  have  been    long  ago  afha-  (*##** 
med  to   make  them;   and  this,    one  would  £)oSr' 
think,  fhould  caule  others  to  be  more  Modeft  J^,^  * 
and  Cautious  in  their  Objections  againft  the 
Scriptures ,  when    fuch   as    have  #the  Ap» 
pearance  of  the  greateft   ftrength  in  them, 
being  once  brought  under  ftrict  Examination 
prove   to   be  evidently    falfe.    And  if  they 
End  they  have  been  miftaken  and  are  wil- 


The  Preface. 

ling  to  be   undeceived ;   this  will  go  fb  far 
towards   their  Conviction  that   I*cannot  but 
hope  that  the  Confideration    here  propofed, 
may  be  of  fome  weight  with  them. 

Thus  far,  methinks,at  leaft  I  may  hope  to  pre- 
vail upon  thofe  who  will  not  be  convinced 
of  the  Truth  of  the  Chriftian  Religion,  that 
they  will  no  longer  imagine  it  Safe  or  Pru- 
dent to  fpeak  lightly  and  profanely  of  it. 
Religion  is  too  ferious  a  thing,  and  of  too 
great  Concernment  to  Mankind,  to  be  ex- 
pofed  to  the  Scorn  of  every  one,  that  thinks 
he  can  make  a  Jeft.  And  that  which  is  too 
hard,  for  their  Reafon  will  be  in  little  danger, 
of  their  Raillery,  but  will  rather  receive  an 
additional  Confirmation  from  it.  The  beft 
and  mod  (acred  things  are  always  moft  Ca* 
pable  cf  Difhonour  and  Affronts ;  for  to  Ar- 
,  front  and  Abufe  any*  Perfon  or  Thing  is  to 
endeavour  to  make  it.  appear  bad,  and  it  is 
the  fecurity  of  fome  things  and  fome  Men, 
that  they  cannot  be  reprefented  worfe  than 
they  are.  It  is  in  any  ones  Power  to  Af- 
front the  greateft  Prince,  and  a  Man  of  the 
molt  eminent  Vertue  may  be  be  moft  eafily . 
abufed,  but  no  Trcafbn  can  be  fpoke  againft 
a  Beggar,  and  it  is  the  hardeft  matter  to  find 
out  how*to  difgrace  him  of  whom  nothing 
can  be  (aid  worfe  than  he  deferves.  It  is  a 
kind  of  Teftimony  given  to  Religion,  and 
an  acknowledgment  paid  to  Vertue,  when 
Men  lb  induftricufly  labour  to  villify  k.    For 

how 


The  'Preface.  xlvii 

fiow  can  that  be  difparaged  which  is  of  no 
Worth  or  Excellency?  Or  why  fhould  Men 
endeavour  to  bring  that  into  difcredir,  which 
harh  not  at  prefent  a  confliTed  Reputation? 
Whether  this  be  a  deferved  Reputation  or  no, 
they  may  queftion  if  they  think  fir,  bur  then 
let  them  mike  it  a  ferious  queftion,  and  not 
to  be  decided  by  the  loudeft  noife.  But  here 
is  the  mifchief,  they  have  no  Patience  to  at- 
tend to  the  Force  of  an  Argument,  or  to  go. 
on  with  a  diipute  ;  but  a  Cavil  is  foon  ftart- 
ed,  and  Objections  arennore  eafily  railed  than 
anfwered  upon  any  Subject,  and  then  they 
trample  with  wonderful  Scorn,  and  Triumph 
upon  that  which  they  conceive  is  fb  miferably 
overcome  :  but  alaG  the  Victory  is  over  them- 
lelves;  nothing  is  either  the  more  or  the  lefs  true 
for  their  believing  or  disbelieving  it,  and  Re- 
lhj,ion  is  always  the  fame  how  profanely  foe> 
ver  it  may  be  fpoken  of. 

We  have  no  defign  to  impofe  upon  any 
Man's  Faith;  but  if  there  be  Reafon  in* 
what  we  hy,  it  may  well  be  expected  from 
Reafonable  Men,  that  they  fhould  hearken  to 
Reafon.  Religion  is. Reafon  and  Philofbphy„ 
as  the  Fathers  often  fpeak,  t'le  beft  and  trueffc 
Philofophy.  And  I  am  perfuaded,  how  much 
loever  I  may  have  failed  in  the  performance, 
that  the  Chriftian  Religion  is  capable  of,  be- 
ing proved  with  fuch  clear  and  full  Evidence, 
even  to  ordinary  Underftandings,  as  to  make  all 
Pretences  of  Arguing  againft  it,  appear  to  be  as 
ridiculous  as  they  are  impious. 


THE 

CONTENTS. 

CHAP.     I. 

Of  Humane  Reafon. 

THEDivine  Authority  of  the  Scriptures  being  proved  in 
the  FirftBook,  fuchP bints  are  cleared  in  ^Second, 
a s  are  thought  moft  liable  to  exception  in  the  Chrifiian  Re- 
ligion :  But  before  Men  'venture  upon  Objections  againfi 
the  Scripture,  it  is  fit  for  them  to  confider  the  (trength  and 
compafs  of  their  own  Faculties,  and  the  manifold  Defects  of 
Humane  Reafon.  p.  i .  Infome  things,  each  fide  of  a  Con- 
tradition  feems  to  be  demonfirable,  p.  4.  Every  Man  be- 
lieves, and  has  the  Experience  of  (ever al  things, which  in  the 
Theory, and  Speculative  Notion  of '  them,*would feem  as  in- 
credible, as  any  thing  in  the  Scriptures  can  befuppvfed  to  be, 
p.  1 2.  Tkofe  who  disbelieve,  andrejrcl  theMifieries  °f  Re- 
ligion, mufi  believe  things  much  more  incredible,  p.  24. 
CHAP.  II. 
Of  Infpiration. 

ALL  motion  of  Material  things  is  derived  from  God- 
and  it  is  at  leaf  asconceiveable  by  us,  that  God  doth 
At?  upon  the  Immaterial,  as  that  HeAcls  upcn  the  Material 
part  of  the  World  j  and  that  He  may  aft  more  powerfully 
upon  the  Wills  and  Undtrfiandings  of  fome  Men  than  of 
Others,  p.  28.  Wherein  the  infpiration  of  the  Writers  of 
the  Scriptures  did  cenfifi ,  and  how  far  it  extended,  p.  31. 
Such  Inferences  from  thence,  as  may  afford  a  fufficient  An- 
fwer  to  the  Objections  alleged  upon  this  Sub j eel,  p.  41.* 
The  Infpiration  of  the  Writers  of  the  Scriptures,  did  not 
exclude  Humane  Means,  as  information  in  Matters  of 
Facl,&CC.  p.  42.  It  did  not  exclude  the  ufe  of  their  own 
Words  and  Style,  ibid.  Tho  fometh'mgs  are  Jet  down  in 
the  Scripture  indefinitely,  and  without  any  pofitivt  Ajfer- 
tion  or  Determination  3  this  is  no  proof  againfi  their  being 
Written  by  pivim  Infpiration,  p.  43.     In  things  which 

(  a  ;  might 


The   CONTENTS. 

wight  fall  under  Humane  Prudence  and  Obfrvation,  the 
Spirit  of God  feems  to  have  ufed  only  a  directive  ^ower 
and  Influence,  p.  46.  This  infallible  Ajflftance  was  not 
permanent  and  Habitual,  P.  49.  Jt  did  not  prevent  Per- 
fonal failings,  p.  50.  No  PaJJage  or  Circumflance  in  the 
Scripture  Erroneous,  p.  5  1 . 

CHAP.     III. 
Of  the  Style  of  the  Holy  Scriptures. 

THE  Grammatical  Confirutlion  and  Propriety  of 
Speech,  p.  5:3.  Thofe,whch  are  looked  upon  as 
Drfetls  in  the  Scripturc-Stylet  were  ufual  in  the  tnofl  ap- 
proved  Heathen  Authors,  p,  ib.  Metaphors  and  Rheto- 
rical Schemes  and  Figures,  p.  57.  The  Style  different  of 
different  Nations,  p".  58.  The  Titles  of  King  r,  p.  $ 9.  What 
Arts  were  ufed  ]p>  Orators,  to  rc'ift  the  Pajfuns,  p.  6"o. 
That  they  fome  times  Read  their  Speeches,  p.  61.  The  Fi- 
gurative Expref/ions  of  the  Prophets,  and  their  Types  and 
Parables,  were  Suitable  to  the  Cujloms  of  the  Places  and 
Times,  wherein  they  Livd,  ibid.  Several  things  re- 
lated as  Matter  of  Fail,  are  only  Parabolical  Defcrip- 
tions  or  Reprefentations,  p.  64.  The  Prophetick  Schemes 
cf  Speech,  ufual  with  the  Eaftern  Nations,  p.  66.  The 
want  of  Difiinguiflnng  the  Perfons  fpeaking,  has  been  a 
great  caufe  of  mifunderflanding  the  Scriptures,  p.  68.  The 
Antiquity  and  various  ways  of  Poetry,  p.  69.  The  Mem 
taphorical  and  Figurative  ufe  of  Words,  in  Speaking  of  the 
Works  and  attributes  of  God,  p.  71.  Tlje  Decorum  or 
Suitablenefs  of  the  matter  in  the  Style  of  Scripture,  p.  79. 
The  Method,  p.  86.  Some  Books  of  Scripture,  admirable 
for  their  Style,  p.  89.  Why  the  Style  not  alike  excellent 
in  all  the  Books  of  Scripture,  p.  93. 
CHAP.  IV. 
Of  the  Canon  of  the  Holy  Scriptures. 

ANy  Controversy  concerning  the  Authority  of  fome 
Books  of  Holy  Scripture  no  prejudice  to  the  reft, 
p.  96.  The  unccntr everted  Books  contain  all  things  ne- 
ceffary  to  Salvation,  p.  97.     The  Difpute  concerning  the 

Apo- 


The   CONTENTS, 

Apochrypha,  falls  not  here  under  confederation,  p.  99, 
No  Supprejfion  or  Alteration  of  the  Books  of  the  OldTefta 
merit,   by  Idolatrous  Kings,  6fC.  p.  ioo.     The  Book  o 
the  Law,  in  the  Hand -Writing  cf  Mofes,  found  in  the 
Reign  of  Jodsh,  p.  102.    No  Books  but  thcfe  which  were 
Written  by  Infpiration,  received  by  the  Jews  into  their 
Canon,  p.  103.     What  opinion  the  Ten  Tribes  had  of  the 
Books  of  the  Prophets,  &C.  p.  ioj.     Neither  the  Sama- 
ritans, nor  the  Sadduces  rejected  any  cf  the  Books  of  the 
Old  Teftament,  p.  106.     Of  the  Books,  whereof  men- 
tion is  made  in  the  O.  T.  p.'ioC.     Why  the  Books  of  the 
Prophets  have  the  Names  of  tie  Authors  cxprefi%  and  that 
there  was  not  the  fame  Reason,  that  the  Names  of  the 
Authors  of  the  Hifiorical  Books  jhould  be  exprefi,  p.  ioST. 
A  wonderful  Providence  manifefi  in  the  Prefervation  of 
the  Books  of  the  O.  T.  for  fo  many  Ages,  p.  109.     The 
New  TeftameHt  confirms  the  Old,  p.  f  1 1.  The  Caution 
of  the  Chrifiian  Church  in  admitting  Books  into  the  Ca- 
non, ib.     The  Primitive  Christians  had  fufficient  means 
to  examine,  and  difiinguljh  the  Genuine  and  infpired  Wri- 
tings from  the  Apochryphal  or  Spurious,  p.  1 1 3 .    The  Gof- 
pel  of  St.  Matt,  in  Heorew,  how  long  preferved,  p.t  i£. 
The  Greek  Verfion  of  it,  p.  1 16.    The  Canon  of  Scripture 
finified  by  St.  John,  and  the  Books  of  the  other  Evange- 
li(ls,  6cc.   reviewed  by  him,  p.  r  17.     The  Teflimony  of 
the  Adverfaries  of  our  Religion,  ib.     Copies  of  gremt  An- 
tiquity fill  extant,  p.  118.     How  it  came  to  pafs  that 
the  Authority  offoms  Books  was  at  fir  ft  doubted  of. p.  119. 
The   Canon  had  been  fix  d  and  confirmed  in  Councils   in 
Tertullian*/  time,  p.  i i 1 .     The  Canon  of  Scripture  gene- 
rally received  by  Chriftians  of  all  Setts  and  Parties,  p,  1 24. 

CHAP.    V. 

Of  the  various  Readings  in  iheOldzwclNswTejfamenty 

AN  extraordinary  Providence  manifefi  in  the  prefer* 
vation  of  the  Scriptures  from  fuch  Cafualties,  a$ 
have  befaln  other  Books,  p.  1 15.     The  Defefy  in  the  He- 
(  Hi)  brvw 


The   CONTENTS. 

brew  Vowels ,  and  the  late  invention  of  the  Points  no  pre- 
judice to  the  Authority  of  the  Bible,  p.  117.  The  change 
of  the  old  Hebrew  Characters  into  that  now  in  ufe,  is  no 
prejudice  to  the  Authority  of  the  Hebrew  Text,  p.  130. 
The  Keri,  and  the  Ketib,  no  prejudice  to  it,  ib.  Tht 
Difference  between  the  Hebrew  Text  and  the  Septua- 
gint,  trnd  other  Verfions,  or  between  the  Verfwns  them* 
felves,  no  way  prejudicial  to  the  Authority  of  the  Scrip* 
tures,  p.  131.  It  is  confeffed  by  the  greatefi  Critickst 
both  -Proteftants  and  Papijts,  that  no  difference  is  to  be 
found  in  the  fever al  Copies  of  the  Bible,  which  can  preju- 
dice  the  Fundamental  Points  of  Religion,  or  weaken  tht 
Authority  of  the  Scriptures,  p.  13  *.  No  lefs  may  be  fail 
in  behalf  of  the  New  Tefiament  than  of  the  Old.  The 
great  care  and  Reverence,  which  the  Primitive  Chrifii* 
ans  had  for  the  Books  of  it.  Hereticks  could  not  corrupt 
the  Text,  and  pafs  tmdi[covered  to  the  Orthodox,  or  even 
~bj  other  Hereticks,  p.  1 40. 

CHAR     VI. 

Of  the  Difficulties  in  Chronology,   in  the 

Holy  Scriptures. 

THe  uncertainty  of  Chronology  in  general,  p.  142. 
Differences  in  Chronology,  do  not  infer  uncertainty 
in  the  Matters  ofFdft  themfclves,  p  143.  They  do  not 
infer,  that  there  was  any  Chronological  Mifiake  made  by 
the  Pen-men  of  the  Holy  Scriptures,  p.  14$.  The  total 
Term  of  Tears  is  not  always  exactly  diftinguiflicd  from  all 
the  Particulars,  of  which  it  is  compofed  j  and  this  has 
been  the  occajion  of  Miftakes  in  Chronology,  p.  146* 
Another  occafion  of  Miftakes  has  been,  that  jometimes  the 
Principal  Number  is  fet  down,  and  the  odd  or  leffer  Num- 
ber is  omitted,  which  is  added  to  the  Principal  Number 
in  other  places,  p.  147.  Sometimes  an  Epocha  is  mifla- 
ken  by  Chronologers,  p.  1 49 .  T)je  likenefs  of  two  Words 
may  occafion  Variations  in  Chronology,  p.  150.  The  Nu- 
meral Letters  were  eafily  mifiaken  by  Tranfcribers,  ib. 
Some  Alterations  of  the  Septuagiat  from  the  Hebrew 

fcem 


The   CONTENTS, 

feetn  to  have  been  made  with  defign,  p.  I  >  f .  The  Terms 
of  Time  fometimes  taken  inchtfively,  and  at  other  times 
excluftvely,  p.  154. 

CHAP.    vir. 

Of  the  Obfcurity  of  fame  places  in  the  Scriptures, 

particularly  of  the  Types  and  Prophecies. 

HOw  it  comes  to  pafs,  that  there  are  fame  things  in 
the  Scriptures  hard  to  be  under flood,  p.  j  £7.  Some 
DocJrins  are  difficult  in  themselves,  p.  15;  8.  The  Learn- 
ing and  Wifdom  of  ancient  Times  confined  in  Proverbs 
and  Parables,  p.  161 .  Many  places  of  Scripture,  which 
are  obfeure  to  usf  were  not  obfeure  in  the^iges  when 
they  were  written,  p.  1 64.  The  main  [cope  and  defign  of 
Parables  is  to  be  obferved,  and  not  every  word  and  cir~ 
cumftance  to  be  infifted  upon,  p.  1 68  The  Obfcurity  of 
Prophecies  and  Types  confidered,  p.  1 70.  Differences  in 
the  interpretations  ofPhrophecies  no  Argument  for  the  un- 
certainty of  them,  ib.  It  is  evident,  astd  agreed  by  Inter" 
prefers,  that  Prophecies  have  been  fulfilled,  tho  they  dif- 
fer about  the  Time  when  they  were  fulfilled,  p.  171. 
Some  Prophecies  pur pofely  obfeure,.  and  why,  p,  171.  Some 
Prophecies  had  never  been  conveyed  down  to  Pofisxity,  un- 
left  they  bad  been  obfeure ly  written,  p.  175:.  Others 
could  never  ftave  been  fulfilled,  ib.  If  Prophecies  had 
been  plainer,  it  would  have  been  thought  that  they  had 
been  fulfilled  only  by  defign  and  contrivance,  p.  177. 
Men  would  have  committed  Sin,  yi  many  cafes,  to  fulfiU 
Prophecies,  ib.  They  may  fometimes  be  ebfeure  in  Mercy 
to  Men,  p.  178.  And  at  other  times  for  a  Judgment 
upon  the  Obftinate,  p.  179.  The  obfcurity  of  Prophecies 
defigned  to  abate  the  Confidence,  and  exercife  the  diligence 
of  Men,  p.  1 80.  Some  Prophecies  plainly  delivered  by 
all  Prophets ;  thofe  which  are  not  fo  delivered,  of  great 
uft,  even  before  the  Accompliflnnent.  Ihisfixwnof -the 
Revelation  of  St.  John,  p.  1S2,  TheNature  and  Certain- 
ty of  Types  confidered,  p.  177.  Ihcobfcurttiei  of  Scrip- 
tures is  notfuch,  as  to  be. any  prejudice  to  the  end  und  de- 
fign of 'them,  p.  180.  CHAIJ, 


The   CONTENTS. 

CHAP.     VIII. 
Of  the  Places  of  Scripture,  which  fcem  to  con- 
tradict each  other. 
NO  Reafon  to  expect  that  the  Scriptures  Jhould  be  fo 
penned  as  to  afford  no  jufplclon  of  Contra  Jittien  to 
injudicious  and  rajh  Men,  p.  184.    what  Method  ought 
to  be  taken,  to  wake  a  true  Judgment  of  any  Author,  p. 
I  $6.     An,  Objection   may  imply  too  much,   as  well  as 
prove  too  little  to  be  of  any  force,  p.  187,   Contradictions 
in  Points  of  Chronology,  and  other  things  of  little  moment \ 
tho  they  fhould  have  happened  by  the  fault  and  negligence  , 
of  Men,  wcidd  be  no  Argument  againfi  the  Authority  of 
the  Scriptures,  p.  190. 

CHAP.     IX. 
Of  the  Creation  of  the  World,  and  the  Prcfer- 
vationofir.  * 

OF  the  Time,  when  the  World  began,  p.  193.  7  here 
is  no  Reafto  tqfuppofe  the  World  to  have  been  at 
firft  made  by  Mechanical  Laws,  tho*  it  was  preferved 
according  to  ftfch  Laws,  p.  194.  Sufficient  Reafons  may 
be  %lvcn  for  the  Creation  of  the  World  in  that  manner, 
which  we  find  related  in  the  Book  o/Genefis,  p.  196. 
with  refpeB  to  the  Angels  p.  200.  with  rtffefl  to  Men, 
p.  203.  The  Prefervation  of  the  World  is  not  performed 
according  to  Mechanical  Principles,  p.  108.  The  Mecha- 
nical Hjpothefes  grounded  upon  mijfake  viz.  that  there  is 
always  the  fame  Quantity  of  Motion,  p.  208.  that  there 
is  a  Plenum,  ib»  They  fuppofe  it  more  Worthy  of  God  to 
leave  Matter  and  Motion  to  perform  all  by  them f elves 
without  his  immediate  Interpofition  and  Afflftance,  p.  2 10. 
The  Ordinary  and  Extraordinary,  or  Miraculous  Works  of 
God  confidered,  p.  1 1 1 ,  The  Laws  of  the  Material,  and 
of  the  Moral  part  of  the  World,  compared,  p.  213.  The 
Mechanical  Hypothcfes  inconfifient  with  cur  Duty  of 
Prayer  to  God,  for  deliverance  in  Sicknefs  and  Dangers, 
p.  2 1 4.  .  The  Mechanical  Philofophy  proceeds  upon  a  mif 
taken  Notion  of  God,  p.  2 1  ?  / 
'  <  CHAR 


The    CONTENTS. 
CHAP.     X. 

Of  other  Habitable  Worlds  befides  this  Earth. 

ALL  things  are  alike  eafy  to  God,  yet  Men  are  moff 
inclined  to  admire  and  Glorify  Him  for  the  va fi- 
nefs  of  his  Works,  p.  218.  Wonderful  Difcoveries  lately 
made  upon  Earth  by  Microfcopes,  as  well  as  by  Tele- 
fcopes,  in  the  Heavens :  But  Angels,  who  have  no  need  of 
artificial  Helps  to  difetrn  them,  glorify  God  for  his  Works, 
more  than  Men,  p.  219.  The  ufe  and  benefit >of  the  Stars, 
p.  ib.  Tloe  Earth  to  be  conjidered  as  the  Seat  of  Man- 
kind in  alleges,  under  which  Notion  it  is  no  contemptible 
Place,  p.  220.  The  Planets  not  inhabitable,  ib.  For 
what  ufes  they  may  be  dcfigned,  p.  222. 

chap.   xr. 

That  there  is  nothing  in  the  Scriptures,  which  con- 
tradicli  the  late  Difcoveries  in  Natural  Philofophy. 

THe  ufe  of  popular  Exprefjions  implies  neither  the  Af- 
firmation, nor  the  Denial  of  the  Philosophical  Truth 
of  them,  p.  224.  How  the  Sun  is  faid  to  Hand  Hill, 
Jof.  x.  12.  p.  2  2  £.  The  Firmament  in  themidsl  of  the 
Waters.  Gen.  1.  6.  explained,  p.  226.  The  Sun  and  the 
Moon  how  faid  to  be  Two  great  Lights,  Gen.  1.  16.  p. 
227.  The  Pillars  of  the  Earth,  1  Sam.  11. 8.  p.  229. 
The  Sky-ftrong,  and  as  a  Mult  en  Looking-Glafs,  Job. 
xxxvii.  18.  ib.  The  Scripture  fpeaks  ftriclly  according 
to  Philofophy,  p.  230. 

CHAP.    Xlf. 

Of  Man's    being    Created  capable   of  Sin  and 

Damnation. 

THis  repugnant,  neither  to  the  Juftfce  not  Mercy  of 
God,  p.  251.  The  Objection  rightly  ftated,  p. 2  3  3 . 
The  Glory  of  God  is  more  advanced,  and  the  Attributes  of 
hisWifiom  and  his  Juftice,  and  of  his  Goodnefs  it  felf, 
are  more  difplayed  by  leaving  Men  to  a  freedom  of  Acl- 
ing,  than  they  would  have  been  by  Impofigig  an  inevita- 
ble Fate  upon  Mankind,  p.  234,.    Freedom  of  ABion 

(  a  4 )  con- 


The    CONTENTS,* 

conduceth  mere  to  the  Happinefs  of  the  Bleffed,  than  a  w 
ccjjity  of  not  Sinning  could  have  done,  p.  237. 
CHAP.     XIII. 
Of  the  Fall  of  the  Angels,  and  of  our  firft  Parents. 

THE  Fall  of  Angels  how  caused,  p.  243.  The  Fall  of 
Man.  The  ejfefts  of  it  Vifible,  however  the  Thing 
maybe  difputed,  p.  244.  No  Preexi fence  of  Souls,  ib. 
Eve  beguiled  by  the  Serpent,  p.  14.6.  The  Sin  of  Eating 
the  forbidden  Fruity  p.  149.  Many  Circumftances  o- 
mitted  in  the  Scripture  concerning  the  State  of  our  Firft 
"Parents  in  Paradife,  and  relating  to  their  Fall,  ib.  Why 
a  Cowman  Intent  was  given  them  concerning  a  thing  of 
an  indifferent  Nature,  p.  150.  The  Curfe  upon  the  Ser- 
tent,  p.  154.  The  Curfe  of  the  Ground,  p.  255.  The 
P. -:r foment  of  cur  Fir  ft  Parents,  p.  2  5;  6.  The  Fall  not 
Allegorical,  p.  374.     The  effecls  of  it  upon  allPefterity, 

P«    37*r 

CHAR     XIV. 
Of  the  Eternity  of  Hell  Torments. 

THE  Eternity  of HtllTorments  confiftent  with  thefts 
(the  of  God,  because  (1 )  Rewards  and  Punifoments 
are  a  like  Propofed  to  our  choice,  p.  383.  (t)  The  Re- 
wards are  Eternal  as  well  as  the  Punifoments,  p.  384. 
('3)  It  was  necejjary  that  theSanclion  of  the  Divine  Laws 
fouuld  be  by  eternal  Rewards  and  Pum foments,  p.  387. 
(\ )  It  is  necejjary  that  eternal  Punifomtnts  foould  bs  in- 
flicted upon  the  Wicked  according  to  this  Sanction,  p.  388., 
Objections  obviated,  p.  359.  The  Eternity  of  Hell  Tor- 
mev:s  confftent  with  the  Mercy  of  God.  p.  3  6  2 . 
CHAP.  XV. 
Of  the  Jewifh  Law. 

OF  the  Judicial  Laws,  p.  369.  Of  the  Ceremonial 
Laws,  p.  271.  They  were  given  to  prevent  Ido- 
latry, p.  341.  To  fi?nify  and  reprejent  inward  Purity 
and Holinefs,'p.  344.  This fhewnofCircumei/jon,p.^^iy. 
Of  Purificafwnj,  p.  346.  Of  Ab(tinences,p.  346.  Of 
Sacrifices  and  Oblations,  ib.     Tbt  Jewifh  Wbrjhip  was 

Typical 


The  CONTENTS. 

Typical  cfChrifi  and  his  Gofpel,  p.  347.  This  proved  of 
Sacrifices,  p.  348.  Purifications,  p.  350.  Incenfe,  ib. 
During  this  Ceremonial  Difpenfation,  there  was  afuffi- 
dent  Revelation  of  the  Internal  and  Spiritual  part  of  Re- 
ligion,p.$  >  2.  Tlie  Love  ofGod,and  of  their  Neighbour,  ib. 
A  Future  State,  p.  3  5  3.  the  Refurretlion 3  p.  3  j  4. 
CHAR  XVI. 
Of  the  Ceflation  of  the  Jewijfj  Law. 

THETypes  of  the  Law  fulfilled  in  the  Meilias.  p.  3  32. 
'The  grange  Evafions  and  abfurd  Opinions  of  the 
Jews,  ib.  It  was  foretold  by  the  Prophets,  that  the  Law) 
was  to  ceafe  upon  the  coining  of  the  Median,  p.  33  j.  It 
was  afterwards  to  become  impracticable,  p.  323.  •  How 
it  is  to  be  underfiood  that  the  Mofaical  Law  was  to 
endure  for  ever,  p.  324. 

CHAP.    XVII. 
Of  the  Sinful  Examples  recorded  in  the  Scriptures. 

SEveral  Places  of  the  Scriptures,  relating  Evil  A- 
tlions,  contain  only  matter  of  Faff,  p.  317.  The 
Rules  of  Good  and  Evil,  by  which  we  are  to  judge  of 
Actions  are  plainly  delivered  in  the  Scriptures,  p.  ib.  The 
Relation  of  the  bad  Alliens  of  Good  Men,  maybeofufe. 
1 .  To  (hew  the  Sincerity  of  the  Pen-Men  of  the  Scriptures, 
1.  To  difcover  the  Frailty  of  Humane  Nature,  and  the  ?ie- 
cejjity  of  imploring  the  Divine  Grace,  3 .  To  jhew  that 
God  can  bring  Good  out  of  Evil,  p.  3  28.  4.  For  the  Glory 
cf  God's  Grace,  and  for  a  Warrimgto  future  Ages^  p.  329. 

CHAP.     XVIII. 

Of*  the  Imprecations  in  the  Pfalms,  and  other  Books 

of  the  Old  Tefiament. 

MAny  of  theje  Exprejjions  are  ufed  in  reference  to 
the  Nations y  on  whom  God  had  Commanded  the 
Israelites  to  execute  his  Judgments,  p.  331.  David  be- 
ing a  King,was  a  Revenger  to  executeWrath  upon  him 
that  did  Evil.  p.  332.  It  is  Lawful  to  Pray,  that  Ma- 
lefactors may  be  punijhed,  ib.  TJk  Jews  might  appeal  to 
God  as  their  Political  Legiflator  and G ever new ,  p.  333. 

Thoje 


The  CONTENTS. 

Thofe  which  fe em  Imprecations,  are  oftentimes  Yreditli- 
ems,  and  Denunciations  of  Judgment,  p.  334.  Divers 
T laces  are  to  be  undejftood  of  J  ndas,  or  of  others  like  him, 
p.  3  3  6.  This  fuppofition  is  implyed  in  Imprecations,  if 
they  will  perfift  in  their  Sins,  if  they  will  not  repent, 
ib.  What  Charity  was  required  under  the  Law,  and 
what  was  meant  by  the  Word  Neighbour,  p.  3  3  7. 

CHAP.     XIX. 
Of  the  Texts  of  the  OldTeftament  cited  in  the  New. 

THe  Apofiles  cited  in  the  Scriptures  of  the  Old  Tefta- 
meni  according  to  the  Expojition  of  thsm  then  ac- 
knowledged by  the  Jews',  p.  340.  A  remarkable  Paf~ 
fage  from  F.  Simon  to  this  purpofe,  p.  342.  The  Epifile 
to  the  Hebrews  much  admired  by  a  learned  Jew,  for  the 
fublime  Senfe  therein  given  to  the  Texts  of  the  Old  Tcfta- 
ment,  ib. 

CHAR-  XX. 
Of  the  Incarnation  and  Death  of  the  Son  of  God. 
I  '  I  ^He  necejfity  of  the  Incarnation  of  the  Son  of  God 
1  confidered,  p.  344.  i.Tho'itjhouldbefuppofed% 
that  God  could  have  pardoned  the  Sins  of  Men  upon  other 
Terms,  yet  the  Incarnation  and  Death  of  the  Son  of  God 
is  fo  far  from  implying  any  thing  unworthy  of  him,  that 
no  other  way  of  our  Reconciliation  with  him  (  as  far  as 
we  are  able  to  apprehend  )  could  fo  much  have  become  th* 
Divine  Wifdom  and  Goodnefs,  p.  3  45.  1 .  There  is  nothing 
in  this  whole  Difpenfation  unworthy  of  God,  p.  346.  which 
is  proved  by  jhewing,  (1)  The  unreafonablenefs  of  this  Sup- 
f  option,  that  the  Union  of  the  Divine  and  Human  Nttture 
in  Chrifi  jhould caufe  th<  God  head  tofuffer  with  the  Alan- 
hood,  p.  3  4  j.  {y)The  Humiliation  of  the  Son  of  God  in 
affirming  our  Nature  may  be  accounted  for  without  Juppo- 
fing,  that  the  Godhead  fujfered,  p.  350.  (3)  The  Satis- 
faction of  Chri(l  by  Dying  for  our  Sins,  may  be  explained 
without  fuppofing  it,  p.  35 1.  2.  No  other  way  (as  far  as 
we  can  apprehend  )  could  have  been  fo  proper  and  expe- 
dient, as  the  Incarnation'  of  the  Son  of  God  to  procure  the 

Salva- 


The  CONTENTS. 

Salvation  of  Mankind  p.  357.  (1)  The  Dotlrin  and 
Treaching  of  the  Son  of  God  -was  of  more  Tower  and  Au- 
thority, than  the  Treaching  or  Dolhin  of  a  Man  or  Angel 
could  have  been,  p.  358.  (z)  His  Example  is  of  greater 
Terfetlion  and  Holinefs,  p.  360.  ($)  His  Mediation  and 
Inter  cejfwn  is  of  greater  efficacy, ^^61.  {^,)TheIncarnation 
and  Death  of  the  Son  of  God  is  the  moft  effectual  means  ta 
excite  in  us  Faith,  Hope  and  Charity ,  and  to  difpofe  and  en- 
gage us  to  all  Vertue  andTiety,  p.  364,. 

CHAP.    XXI. 

Of  the  Fulnefs  of  Time,  or  the  Time  appointed  by 
God  for  the  Incarnation  of  our  blefled  Saviour. 

GOd  had  before-hand  ufed  all  other  means,  to  flew  the 
nectjftty  offending  his  Son  at  laft,  p.  371.  The  Re- 
ception of  the  Gofpel  had  been  much  more  difficult ,  if  it  had 
not  been  foretold  in  fo  many  fever al  Ages  by  the  Trophets% 
p.  3  74.  The  Time  of  ChrifFs  coming  might  depend  upon  the 
Duration  of  the  World,  p.  375.  The  World  was  then  pre- 
fared^r  his  coming,  p.  370.  The  particular  Temper  and 
Diff  option  of  that  Age /  in  which  jur  Saviour  was  born9 
made  it  the  mofi  feafonable,  p.  380. 

CHAP.     XXII. 

Of  the  laft  Days,  and  of  the  laft  Day,  or  the  Day  of 

Judgment. 

THE  laft  Days  of  the  World  feldom  mentioned  in  ex- 
prefs  Terms  in  Scripture,  but  under  the  Refem* 
blances  of  other  Events,  p.  384.  The  Deftruilion  of 
Jerufalem,  Typical  of  the  Day  of  Judgment,  p.  385. 
This  appears  from  Matt.  25.  ib.  The  laft  Days  of  the 
Jewiftl  Difpenfation,  p.  388.  The  Times  of  the  Gofpel 
meant  by  the  laft  Daysx  p.  389.  St.  Paul  did  not  fup- 
pofe  that  the  Day  of  Judgment  was  approaching  in  his 
time,  p.  3  9 1 .  There  is  no  reafon  to  fuppofe,  that  the  laft 
Judgment  mu(l  be  confined  to  one  Day,  p.  393. 

CHAP. 


The   CONTENTS. 

CHAP.    XXIII. 
Of  Sacraments. 

THE  Nature  and  dejign  of  Sacraments,  p.  39<5". 
I.  They  are  outward  and  Vifible  Signs  of  our  En- 
trance into  Covenant  "with  God,  or  of  our  Renewing  our 
Covenant  with  him,  ib.  2.  Tiny  are  Tokens  and  Tied' 
ges  te  us  of  God's  Love  and  Favour,  p.  401.  3.  They 
are  means  and  Inflruments  of  Grace  and  Salvation,  p. 
404.  4.  They  are  Federal  Rites  of  our  Admijjion  into  the 
Church,  as  a  Vifible  Society,  and  of  our  Union  with  it, 
asfuch,  p.  40^.  The  Sacraments  of  Baptifm,  and  the 
Lord'*  Supper  fully  Anjwer  the  end  and  Defgn  of  the  In- 
stitution of  Sacraments,  p.  407. 

CHAP.    XXIV. 
Of  the  Bleflfcd  Trinity. 

THere  is  no  Contradiction  in  this  Miflery  of  our  Reli- 
gion, p.4 1 2 .  TloeDijlinHion  of  the  Three  Perfons  in 
the  Deity  p.  41 3.  The  Unity  of  the  Divine  Nature,  p. 
414.  The  Difference  between  the  Divine  Ferfons  and 
Humane  Verfons,  417.  Other  things  are  and  mu&be  be- 
lieved by  us,  which  are  as  little  undo  food,  as  mk  Do- 
Brine,  p.  42  r .  The  neceffity  of%hc  Belief  of  this  Docirint 
explained  and  Defended,  p.  423.  This  Doclrme  exceed- 
*n&fy  feK<ls  t°  fhe  Advancement  of  Vertue  and  Holinefs, 
and  has  a  great  Influence  upon  the  Lives  and  Ccnverfa- 
i ions  of  Men,  p.  427. 

CHAP.    XXV. 
Of  the  Refurre&ion  of  the  Dead. 

GOD  is  certainly  able  to  raife  the  Dead,  p.  43 r.  Bo- 
dies after  their  Corruption,  and  the  Dijjoluticn  of 
the  Parts,  which  Comptfe  them,  may  he  reftored  to  Life, 
by  the  Reunion  of  theft  Parts  agt'm,  p.  436.  We  may 
rife  again  with  the  fame  Bodies,  which  we  have  here, 
notwithstanding  any  change  or  Flux  of  the  Parts  of 
cur  Bodies,  while  we  Live,  cr  any  Accidents  after 
Death,  p.  437.  It  is  not  only  credible  and  Reafonable  to 
believe  that  God  can,  hut  likenvifc  that  he  will  raife  the 
Dead,  p.  44^-  CHAP* 


The  CONTENTS. 

CHAP.    XXVI. 

Of  the  Reafons  why  Chrift  did  not  fhew  himfeif  to 

all  the  People  of  the  Jews,  after  his  Refurre&ion. 
^VHere  are  Reafons  peculiar  to  this  Difpenfation  of  his 
Refurretlion,  why  Chrift  jhculd not  ^ew  himfeif  to 
all  the  People,  after  he  was  rifenfrom  the  Dead,  p.  44.9. 
It  had  not  been  fuitable  to  the  other  Difpenfations  of  God, 
towards  mankind,  for  him  to  have  done  it, p.  451.  Great 
Numbers  oftheJcvJS  beinggivenover  to  hardnefs  of  Hearty 
would  not  have  believed,  tho    they  had  feen  Chrift  after 
his  Refurrection,  p.  452.     If  the  Jews  bad  believed  in 
Chrift,  their  Conversion  had  not  been  a  greater  Proof  of 
the  Truth  ef  his  Refurretlion,  than  their  Unbelief  bfts  been, 
p.  453.     T/oe  Power  of  ChrisTs  RefurrecJion  manifefied 
in  the  Miraculous  Gifts  beftowed  upon  the  Apoftles,  was 
as  great  a  Proof  of  his  Refurrection,  as  the  Perfonal  Jtp- 
yearance  of  our  Saviour  himfeif  could  have  been,  p.  454* 

CHAP.    XXVII. 
Of  the  Forty  Days,  in  which  Chrift  remained  upon 
the  Earth  after  his  Refurrection,  and  of  the  man- 
ner of  his  Afcenfion. 

MAny  things  in  the  Life  ofChriji  before  his  Paffion 
omitted  by  the  Evangelifts,  p.  459.  And  like- 
wife  after  his  RefurrecJion,  p.  46 1 .  What  may  be  ccn~ 
eluded  from  that  which  we  Read  of  his  converfng  with 
bis  Dijciples  after  it,  p.  463.  The  maimer  of  his  Afcen~ 
fion,  p.  4<Sj. 

CHAP.  XXVIII. 
Why  fome  Works  of  Nature  are  more  efpecially  af- 
cribed  to  God  j  why  means  was  fometimes  ufed 
in  the  Working  of  Miracles,  and  why  Faith  was 
fometimes  required  of  thofe,  upon  whom,  or  be- 
fore whom  Miracles  were  wrought. 

ALL  Creatures  acl  with  a  conflant  dependance  upon 
the  Divine  Power  and  Infiue?ice  j  but  things  may 
he  f aid  more  efpecially  to  be  done  by  God  himfeif,  whereby 
*pon  fome  extraordinary  Occafion,  his  Power,  and  his  WW, 
are  more  particularly  manifefied)  vr  his  Promife  fulfilled, 

p.  4S9. 


The   CONTENTS. 

p.  469.  Miracles  are  more  peculiarly  the  Works  of  God-, 
becaufe  they  are  wrought  without  the  concurrence  or  fub- 
fervimcy  of  Natural  Means,  ib,  Means  ufed  as  Circum- 
fiances  to  render  Miracles  more  obfervable,  not  as  concur- 
ring to  the  Production  of  the  effetl,  470.  Chrifi  had  gi- 
ven undeniable  Proof  of  his  Miraculous  Power,  before  he 
required  Faith  as  a  condition  in  fuch  as  came  to  fee  his 
Miracles,  and  to  receive  the  benefit  of  them,  p.  47 1 .  Whe- 
ther he  required  Faith  of  any  before  his  working  of  a  Mi- 
racle,  who  had  not  already  feen  him  work  Miracles,  p. 
48 1 .  Great  Reafon  that  no  Miracle  (hould  be  purpofely 
Wrought  for  the  captious  and  Alalicious,  p.  481.  The 
cafe  of  his  own  Country -men  was  particular,  ib.  The  cafe 
cf  thofe  who  came  to  defire  his  Help,  p.  487*  Our  Sa- 
viour hereby  fgnified,  that  he  requires  the  fame  Faith  of 
thofe  who  have  not  feen  his  Miracles,  at  he  did  ofthofe, 
who  had  feen  them,  p.  489. 

CHAP.     XXIX. 

Of  the  ceafing  of  Prophecies  and  Miracles. 

Tile  Antiquity  of  Prophecies  adds  to  their  force  and 
Evidence,  p.  49  r .  The  Cejjation  of  Miracles. 
We  read  of  no  Miraculous  Power  befiowed  upon  any  Man 
before  Mofes,  p.  491.  Neither  Prophecies  nor  Mira- 
cles in  the  yewijl)  Church  for  more  than  four  hundred 
years  before  Chrifi,  p.  49  >.  Miracles,  ifco?nmon,  would 
lofe  the  defign  and  nature  of  Miracles,  p.  498.  Mm  would 
pretend  to  frame  Hypothefes  to  folve  them,  p.  499.  A 
confiant  PoWir  of  Miracles  would  occafion  Impofiures,  ib. 
They  would  occafion  Pride  in  thofe  that  wrought  them,  p. 
501.  No  more  Reafon  for  Miracles  to  prove  the  Chrifii- 
an  Religion  among  Chrifiians  than  there  is  need  of  them  to 
prove  a  God,  ib.  A  Divine  Power  is  notwithfianding 
evident  among  Chri[Hans  living  in  Heathen  Countries^ 
p.    5:02. 

CHAP 


The    CONTENTS. 

CHAP.     XXX. 

Of  the  Caufes,  why  the  Jews  and  Gentiles  rejected 
Chrift,  notwithftanding  all  the  Miracles  wrought 
by  him,  and  his  Apoftles. 

A  Supernatural  Grace  necejjary  to  True  Faiths  p.  5:04. 
yews  andVrofelytes  were  converted  in  great  Num- 
bers, p.  508.  Many  durft  not  own  Chrift  ;  Others  had 
their  hearts  hardned,  p.  511.  They  had  violent  prejudi- 
Jices  againft  the  Go/pel,  p.  512.  The  Signs  and  Won- 
ders offalfe  Prophets  a  caufe  of  the  Infidelity  of  the  'Jews* 
p.  514.  The  unbelief  of  the  yews  being  foretold  by  the 
Prophets  is  a  confirmation  ofths  Gofpel,  p.  £i£.  Great 
Numbers  of  the  Heathens  converted,  p.  516.  Ti/e  caufe 
of  unbelief  in  the  Philofophers,  ib.  Of  Epictetus  and 
Seneca,  p.  5  18.  The  prejudices  of  the  Gentiles,  p.  $21. 
They  would  not  be  at  the  Pains  rightly  to  underftand  the 
Chriftian  Religion,  p.  £22.  Oracles  had  foretold  .that  it 
jlmuld  not  laft  abtve  36$;  Tears,  p.  ib.  Heretics  and 
Schifms  gave  great  Scandal,  p.  £23.  Many  Heathens 
however  had  ntore  favourable  and  juft  Thoughts  of  the 
Chriftian  Religion,  p.  524.  Of  the  Writings  of  the  Hea- 
thens againft  it,  p.  528.  The  Writings  of  the  ancient 
yews  confirm  it,  p.  530. 

CHAP.    XXXI. 
That  the  Confidence  of  Men  of  falfe  Religions,  and 
their  Willingnefs  to  futfer  for  them,  is  no  preju- 
dice to  the  Authority  of  the  True  Religion. 

THe  Martyrs  for  the  Chrift  ian  Religion  more  numerous 
than  the  Sufferers  for  any  other,  p.  $31.  Zeal  for 
Falftiood  no  prejudice  to  Truth,  p.  £3*.  The  preference  for 
the  Chriftian  Religion  before  all  others,  p.  5: 34.  The  pro- 
per Notion  cf  Martyrdom,  p.  535:. 

CHAP.     XXXII. 
That  Differences  in  Matters  of  Religion,  are  no  pre- 
judice to  the  Truth  and  Authority  of  it. 

Differences  in  matters  of  Religion  muft  be,  un'lefs  God 
fiiould  miraculoujly  and  irrefiftikly  interpofe  to  pre- 
vent 


The  CONTENTS. 

vent  them,  p.  $39.  It  is  not  neceffary  that  God  flwuld 
thus  interpcfe,  p.  544..  nor  expedient,  p.  $46.  Thefe 
Differences,  how  great,  and  how  many  foever  they  may 
bey  are  no  prejudice  to  the  Truth  and  Certainty  of Reli- 
gion, p.  5:49.  All  Parties  are  agreed  in  the  Truth  of 
Religion  in  general,  and  of  the  Chriftian  Religion  in  par- 
ticular, p.  5:5 1.  It  is  not  Religion,  about  which  Men  dif- 
fute,  hut  there  is  nothing  hcfidcs  in  which  Men  have  not 
dif agreed,  p.  £  5:5:.  Prophecies  are  hereby  full  filled,  p.  J  J  7. 

CHAP.  XXXIII. 
Though  all  Obje&ions  could  not  be  Anfwcr'd  ;  yet 
this  would  be  no  juft  Caufe  to  rejeft  the  Autho- 
rity of  the  Scriptures. 
f  A  True  Revelation  may  contain  great  Difficulties  j 
XIl  and  if  the  Arguments  in  proof  of  the  Scriptures  re- 
main in  their  full  Force,  notwithflanding  any  Objeflionst 
and  no  pofilive  and  direct  Proof  be  brot4ght  that  they  are 
infuffcient,  the  Objections  muft  proceed from  fome  Mi(lake% 
and  ought  to  be  rejected,  as  infignificant,  p.  5:59.  Tins  is 
f)ewn  in  Particulars,  p.  5  6  r .  The  way  of  Reafoning,  which 
is  made  ufe  of  to  difprcve  the  Truth  find  Authority  of  the 
Scriptures,  confdered  in  cafes  of  another  nature,  p.  563. 
Difficulties  can  never  alter  the  nature  of  things^  p.  $06 , 

C  HA  P;    XXXIV. 
The  Concluiion  y  conraining  an  Exhortation  to  a  fe- 
rious  Consideration  of  thefe  things,  both  from  the 
Example  of  the  wli-ft  and  moil  learned  Men,  and 
from  the  intinitelmportance  ofthe  thingsthemfelves. 
f  /\  S  wife  and  learned  Men,  as  any  that  ever  lived  in 
Jf\    the  World,  have  fuffered  Perfections  and  Martyr- 
dom for  the  Chrijfian  Religion,?.  568.  The  Caufes of  Un- 
belief among  Chriftians ;  Immorality,  a  Spirit  of  Contra- 
diction, and  (ingidarixy  of  Opinion,  p.  569.    It  is  aj  every 
Man  s  own  Peril,  if  he  make  a  rajh  and  partial  Judgment , 
p.  5  70.  This  is  too  fericus  a  Subject  to  jejt  and  trifle  with* 
all,  p.  574. 


THE 

REASONABLENESS 

AND 

CERTAINTY 

O  F    TH  E 

Chriftian    Religion. 

BOOK    II. 


CHAP.     I. 
0 J.  Humane  Keafon. 

HAving  in  the  former  Book  proved  the 
Divine  Authority  of  the  Scsiptufes,- 
I  proceed  in  this  to  clear  fuch  points, 
as  are  commonly  thought  moft  liable  to  ex- 
ception in  the  Chriftian  Religion,    and  td 

B  "  pro- 


The  Keafonablenefs  and  Certainty 

propofe  fome  confiderations  which  may  ferve 
to  remove  fuch  prejudices,  and  obviate  fuch 
cavils,  as  are  lAially  raifed  againfr  the  Holy 
Scriptures.  But  before  men  venture  upon 
making  Objections  againft  the  Scriptures, 
they  would  do  well  firft  to  confi- 
der  the  compafs  and  ftrerfgth  of  their  own 
Parts  and  Faculties,  and  to  obferve  in  how 
many  things  they  daily  find  themfelves  de- 
ceived 5  how  many  men  there  are  who  un- 
derftand  much  more  than  themfelves,  and  how 
much  folly  and  ignorance  there  is  in  the  wifeft 
men.  'Thofe  commonly  that  raife  objections 
againft  the  Scriptures  are  as  confident  in  the 
management  of  them,  as  if  they  underftood 
all  things  befides,  and  therefore  conclude, 
that  muO:  needs  be  falfe,  which  they  do  not 
uriderftand  5  not  confidering,  how  very  rea- 
fonable  it  is  to  fuppofe,  that  God  mould 
command  and  reveal  many  things,  the  Natures 
and  P^eafons  of  which  we  may  not  be  able  to 
comprehend.  This  muft  be  granted  by  every 
man  who  believes  God  to  be  infinitely  wife, 
but  doth  not  think  himfelf  to  be  fo,  and  ac- 
knowledged! Cod's  foveraigqty  over  him. 
For  as  he  is  infinitely  wife,  he  may  reveal 
tilings  above  our  capacities,  and  as  he  is  the 
fupaam  Lord  and  Governor  of  the  world,  lie 
may  command  us  what  in  his  infinite  wifdom 
he  mall  fee  fitting,  tho  we  may  not  perceive 
the  ECeafon  and  Dsfign  of  it.  And  yet  this 
is  the  utmoft,  that  upon  a  due  examination, 

many 


of  the  Chriftian  Religion* 

many  of  the  objections  againft  the  Authority 
of  the  Scriptures  amount  to,  that  there  are 
feveral  things  in  them,  of  which  fome  men 
think  no  clear  account  can  be  given,  and  o- 
thers5  which  feem  to  them  unworthy  of  God. 
Now  what  is  the  meaning  of  this  Way  of 
obje&ing  ?  and  where  lies  the  force  of  fuch 
Arguments  but  in  this,  that  it  is  not  to  be 
conceived,  that  God  would  reveal  or  com- 
mand any  thing,  with  which  they  are  not 
fatisfied,  or  which  they  cannot  perfe&ly  un- 
derftand  ?  This  is  all  the  ftrength  of  this  fort 
of  objections.   There  is  all  the  Reafon  in  the 
world'  to  believe  the  Scriptures  to  be  the  Word 
of  God,  if  they  did  not  contain  things,  which 
thefe  men  in  their  great  wifdom  think  mould 
not  be  there,if  they  were  his  word  ^  which  is 
to  make  their  own  underftanding  the  meafure 
and  Criterion  of  Divine  Revelation.  And  fome 
have  turned  Scepticks  for  as  good  Reafons,and 
others  have  been  Atheifte  upon   the  fame 
Principles  $  rinding  as  much  fault  with  the 
Syftem  of  the  World,and  the  Order  and  con- 
trivance  of  the -parts  of  it,  as  the  Deift  doth 
with  the  Scriptures  5  they  have  renounced  all 
belief  of  a  God,  upon  the  fame  grounds  upon 
which  he  disbelieves  the  Chriftian   Religion. 
To  convince  men  therefore  of  the  Narrownels 
and  Weaknefs  of  Human eReafon,I  (hallmew, 
I.  That  in  fome  things  each  fide  of  a  Contra- 
diction feems  to  be  pdemonftrable.     II.  That 
very  man   believes  and  experiences  feveral 

B  2  things 


The  Reafonallenefs  and  Certainty 

things  which  in  the  Theory  and  fpeculative 
Notion  of  them  would  feem  as  incredible  as 
any  thing  in  the  Scriptures  can  be  fuppofed 
to  be.  III.  That  thofe  who  reject  the  My- 
fteries  of  Religion,  muft  believe  things  much 
more  incredible. 

I.  In  fome  things  each  fide  of  a  Contradicti- 
on feems  to  us  demonftrable.  Several  inftances 
might  be  given  of  this.  I  (Hall  inftance  only 
in  the  divisibility  of  Matter.  Nothing  feems 
more  evident  than  that  divifibility  is  effen- 
tial  to  Matter,  and  that  therefore  all  Matter 
is  divifible,  fo  that  the  leaft  part  oi  Matter  is 
as  divifible  as  the  biggeft,  becaufe  the  leaft 
particle  of  Matter  is  Matter,  that  is,  it  is  of 
the  fame  Nature  andEflence  with  the  whole  : 
and  all  Matter  differs  only  in  Bulk,  or  Fi- 
gure, or  Place,  or  Reft,  or  Motion.  It  being 
then  oi  the  Nature  of  Matter  to  be  divifible, 
it  muft  ever  be  divifible,  tho  it  be  never  fo 
often  divided  5  fingc  it  can  never  be  fo  divi- 
ded, as  to  lofe  it  own  Nature,  or  ceafe  to  be 
Matter.  On  the  other  fide,  it  is  demonftrable 
that  Matter  cannot  be  infinitely  divifible  5  be- 
caufe whatever  is  divifible  is  divifible  into 
parts,  and  no  parts  can  be  infinite,  becaufe 
no  Number  can  be  (b.  For  all  Number  is 
neceftarily  in  it  (elf  capable  of  being  counted 
or  numbred,  tho  no  Finite  Being  may  be  able 
'  to  number  it,  aNumberlets  Number  is  a  con- 
tradiction, it  is  a  Number,  which  is  no  Num- 
ber :  therefore  all   Number  muft  be  even  or 

odd,.  • 


cf  the  Chrifiian  Religic?;, 

odd,  and  muft  be   capable  of  Addition  and 
Subtraction,  which   is   contrary  to    the  Na- 
ture of  Infinite.     For  what   is  lcfs  or  great- 
er has  certain  bounds  or  limits,  and  therefore  - 
cannot  be  infinite,  or  without  any  end  or 
bounds.    Matter  therefore  cannot  be  divifible 
in   Infinitum ,    fince   all   Dlvifion     is      into 
Parts,  and   all  Parts  are  capable  of  being 
numbred,  that  is,  they  are  more  or  fewer, 
even  or  odd.     And  it  will  not  fuffice  to  fay, 
that  Matter  can  never  actually  be  divided  into 
infinite  Parts,  tho  it  be  capable  of  infinite 
Divifion,  fo  as  that   there  can  be   no  end  of 
.  its  divisibility.      For  the  Parts  into  which  it 
is  divifible  muft  be  actually  exiftent,  tho  not. 
actually  divided  :  for  nothing  can  be  divifible 
into  parts   which  it  hath   not,  and  all  parts 
actually   exiftent,  whither  they  be  divided, 
or  only  divifible,  are  capable  of  being  num- 
bred, or  muft  have  a  determinate  number, 
and  therefore  cannot  be  infinite.     But  to  fay 
that  thefe  Parts  of  Matter  are  indefinite,  but 
not  infinite,  is  only  to  confefs,  that  we  know 
not  what  to  Tay  of  them  :  for  they  are  inde- 
finite in  refpect  to  us,  not  in  their  own  Na- 
ture, we  cannot  determine  their  Number,  or 
what  end  there  can  be  of  dividing  them,  but 
this  is  an   argument  of  our  own  ignorance, 
and  proves  nothing  as  to  the  nature  ^of  the 
thing. 

Again,  nothing  is  clearer  to  every  under- 

(tanding,  than  that  all  the  parts  into  which 

B  2  the 


Tk  Keafonableitefs  and  Certainty 

the  whole  is  divided,  being  taken   together 
are  equal  to  the  whole  :  yet  it  feems  many 
ways  demonftrable,  that  any  (ingle  part  is  e- 
qual  to  the  whole.     I  (hall  give  but  one  fuch 
Proof  of  this,  as  may  be  mod  obvious.     It 
muft  be  granted,  that  in  any  Circle  a  line  may 
be  drawn  from  every  point  of  the  Circumfe- 
rence to  the  Center.     Suppofe  then  the  Cir- 
cle to  be  the  iEquator,  or  a  line  drawn  round 
the  Globe  of  the  Earth,  and  that   ten  thou- 
fand  leffef  Circles  are  drawn  within  the  iEqua- 
tor  round  the  fame  Center,  and   that  a  right 
Line  is  drawn  from  every  point  of  the  Equa- 
tor to  the  Center  of  the  Globe  $  every   fuch 
Right  Line  drawn  from  the  iEquator   to  the 
Center  muft  be  of  neceflky  cut  thro   the  ten 
thoufand  lefler  Circles  drawn  about  the  fame 
Center,  and  confequently  there  muft   be  the 
fame  Number  of  Points  in  a  Circle  ten  thou- 
fand  times  lefs  than   the  iEquator,  that  there 
is  in  the  iEquator  it  felf.     And  becaufe  there 
may  be  a  Circle  drawn  from  any* point  of  the 
Diameter,  the  lefTer  Circles  may  be  multiply- 
ed  to  as  many  as  there  are  points  iu  the  Dia- 
meter, which  are  innumerable,  and  therefore 
the  lea  ft   Circle  imaginable  may  by  this  de- 
monftration  have  as  many  points  as  the  great- 
eft,  that  is,  it  may  be  as  big  as  the  greateft, 
or  as  big  as  one  never  fo  many  thoufand  times 
bigger  than  it  felf.     For  all  the  Lines  drawn 
from  the  utmoft  Circumference  terminate  in 
the  Center,  which   proves  that  the  Center, 

or 


of  the  Cbriftian  Religion. 

or  the  lead  Circle  imaginable  immediately 
next  to  it,  muft  be  equal  to  the  Circumference 
never  fo  much  bigger  than  it.  For  to  anfwer, 
that  the  leffer  Circles  have  as  many  points, 
but  not  fo  big  as  the  greateft,is  againlt  the  fup- 
pofition,  becaufe  I  fuppofe  a  line  drawn  from 
every  one  of  the  leaft  points  of  the  greateftCir- 
cle,  thro  the  leaft  Circle  to  the  Center,  and 
the  leaft  points  in  the  greateftCircle  muft  be  as 
fmall  as  any  in  the  leaft  Circle ,  there  being 
nothing  in  the  nature  of  Circles  or  Points  to 
hinder  it,  and  the  every  Line  palling  from 
the  Circumference  to  the  Center,  is  fuppoled 
to  be  of  the  fame  bignefs  in  all  its  parts,  and 
therefore  aW  the  Points  of  Interfe&ion  muft 
be  equal  with  thofe  in  the  Circumference- 

This  proves,  that  we  may  lofe  our  felves 
in  the  (peculation  of  material  things  :  for 
when  we  once  abftrad  them  from  fenfe,  and 
confider  them  in  the  Theory,  they  become 
inexplicable*:  Becaufe  our  Faculties  were  ne- 
ver defigned  for  fuch  (peculations,  and  are 
not  made  for  them,  nor  are  capable  of  them, 
at  leaft  in  this  mortal  ftate.  But  this  is  no 
Argument  that  our  fenfes  rightly  difpofed,and 
in  due  circumftances,  may  deceive  us  in  things, 
which  are  the  Objefts  of  fenfe,  or  that  we 
may  be  deceived  in  trufting  to  them.  Becaufe 
what  is  the  objeft  of  fenfe,  is  the  proper  ob- 
ject for  us  to  judge  of  by  notions  derived 
from  our  fenfes,  or  by  the  Informations 
which  we  receive  from  them.     Our  Faculties 

B  4  were 


8  The  Reafonabknefs  and  Certainty 

were  defigned  not  for  meer  fpeculation  and 
curiofity  about  matters,  which  perhaps  it 
is  impoffible  for  us  Creatures  fully  to  compre- 
hend, but  for  our  ufe  and  welfare :  they 
were  defigned  to  prevent  our  being  deceived 
in  things  which  are  the  objects  of  fenfe,  and 
therefore  all  the  abfurdities  ,  which  are 
charged  upon  the  Doctrine  of  Tranfubftantia- 
tion,  are  truly  urged,  becaufe  they  are  con- 
cerning an  object  of  fenfe  j  and  all  fuch 
Maxims,  as  the  part  islefs  than  the  whole,  Sec, 
rnuft  hold  true,  when  they  are  applied  to  ob- 
jects of  fenfe,  tho  it  be  paft  oar  underftand- 
ings  to  conceive,  how  they  mould  be  appli- 
cable to  things,  which  do  not  falj.  under  the 
perception  of  our  fenfes  5  for  thefe  notions 
were  implanted  in  us,  to  guide  and  dired  us 
in  the  courfe  of  this  life  3  and  we  muft  rely 
upon  them,  when  they  are  applied  only  to 
their  proper  objects,  rather  than  upon  any 
fpeculations,  which  are  too  nice  and  high  for 
our  conceptions.  And  it  is  as  abfurd  to  be- 
lieve what  contradicts  our  fenfes  in  an  object 
of  fenfe,  as  to  extend  thefe  Maxims  to  ob- 
jects which  are  infenfibleand  only  in  Idea. 

The  leeming  domonftration  of  thefe,  and 
fuch  like  contradictions,  arifes  from  the  ap- 
plying of  the  Maxims  taken  from  Phyfical  and 
Material  things  ,  to  Mathematical  Idea's," 
which  are  in  the  mind  only,  and  have  no  ev- 
idence in  the  Nature  of  things.  And  the 
fame  abfurdities  may  be  fhrted  upon  any  o- 
*'  ther 


of  the  Chriftian  Religion.      .  p 

thefrfubjecl:,  by  confounding  the  feveral  No- 
tions and  Properties  of  things  of  different  Na- 
tures. That  the  whole  is  greater  than  part 
of  it  is  a  Phyfical  Axiom  and  obvious  to  fenfe, 
but  that  Lines  are  formed  by  indiviiible  Points, 
is  purely  Mathematical  Speculation,  and  the 
work  of  Reafon.  So  again,  that  Matter  is 
divisible  is  an  obje&  of  fenfe,  but  that  divi- 
fibility  is  infeparable  from  Matter  is  mere  fpe- 
culation,and  a  deduction  which  is  made  from 
fenfe,  of  which  our  fenfes  can  give  us  no  af- 
furance,  but  that  our  Reafon  may  be  miftakea 
in  it.  And  whenever  we  pafs  the  proper 
bounds  of  eadi  Faculty,  and  judge  the  of  diffi- 
cultiesjconcefning  the  objects  belonging  to  one 
Faculty,  by  abftra&ed  Notions  belonging  to 
another,  we  muft  neceflarily  fall  into  error 
and  confufion.  And  therefore  this  muft  needs 
happen,  when  we  reafon  about  obje&s,  which 
we  know  only  by  Revelation,  and  which  are 
the  Natural  and  Proper  obje&sof  none  of  our 
Faculties. 

There  are  proper  .Notions  and  Maxims, 
which  belong  to  the  Jeveral  Natures  anH 
Kinds  of  things,  and  thefe  muft  of  neceffity 
fail  us,  when  they  are  ufed  about  things  of 
another  Nature.Thus  if  a  man  mould  judge  of 
Sounds  by  his  Ideas  of  Colours,  or  of  Colours 
by  his  Notions  of  Sounds,  he  might  multiply 
contradictions  without  end:  and  yet  thefe 
are  not  more  different  than  fenfible  objefts 
are  from  infcnfible,  and  material  from  imma- 
terial. 


io        2 he  Reafonablenefs  and  Certainty 

terial.  God  may  fee  it  fitting  to  reveal  fuch 
things  to  us,  as  are  above  our  understandings, 
but  then  we  muft  be  contented  to  take  his 
word  for  the  Truth  of  them,  and  not  apply 
our  Principles  and  Maxims  taken  from  things 
of  an  inferiour  Nature,  to  things  of  which 
we  can  have  no  conception  but  from  revelati- 
on :  which  would  be  as  abfurd  as  for  a  deaf 
man  to  apply  the  Notion  which  he  has  of  Co- 
lours to  Sounds,  cr  for  a  blind  man  to  fancy, 
that  there  is  no  fuch  thing  as  Colours,  be- 
caufe  he  is  told  they  cannot  be  heard. 

And  there  muft  be  a  due  proportion  be- 
tween the  Faculty  and  its  object*  For  the  Fa- 
culties both  of  our  Bodies  and  Mmds  are  con- 
fined and  limited  in  their  exercife  about  their 
feveral  objects.  The  parts  of  Matter  may  be 
too  fmall  and  fine  to  be  any  longer  difcerned 
or  perceived  by  fenfe.  For  only  Bodies, 
which  are  fo  big  as  to  refled  a  due  quantity 
of  Rays  to  the  eye,  can  be  perceived  by  the 
fight  it  felf,  the  quickeft  and  fubtileft  of  all 
our  fenfes.  And  as  objs&s  in  their  bulk  are 
fe'nfible,  but  are  inferifible  in  their  minute 
parts  5  fo  it  is  in  the  inward  fenfations  or 
preceptions  of  the  mind  in  refpedt  ot  its  ob- 
jects. We  may  puzzle  and  perplex  ouY  (elves 
in  the  deductions,  which  may  be  made  from 
the  moft  common  Notions.  Nothing  is 
more  certain  and  familiar  to  our  Mirds  than 
our  own  thoughts  that  we  think,  and  under- 
ftand,  and  will,  we   all   know,  but    vvhat  is 

the 


of  the  Chrifiian  Religion.  i  x 

the*  principle  and  fubject  of  thought  in  us, 
and  how  our  underftanding  and  will  ad  up- 
on, and  determine  each  other,    is  matter  of 
perpetual  difpute. 

The  fumm  of  this  argument  is,  that  our 
Faculties  are  finite,  and   ot  no  very  large  ex* 
tent  in  their  operations,  but  are  confined  to 
certain  objects,  and  limited  to  certain  bounds 
and  periods.  Both  our  Natural  and  Acquired 
knowledge  is  converfant  about  certain  kinds  of 
objects,  and  our  Faculties  are  fitted  and  fuited" 
to  them,  and 'from  the  properties  and  affections  * 
which  we  obferve  in  them,  we  form  Notions, 
and  make  Conclufious,  and  raife  Maxims  and 
Axioms.Now  if  we  apply  our  Natural  Notions 
to  things  which  we  know  only  by  Revelati- 
on, we  muft  be  very  liable  to  great  miftakes 
about  them*     For  thus  it  is  in  things   not 
fo   much  out  of  the  reach  of  our  capacities, 
and    which    are    not   of    a    fpiritual    Na- 
ture 5  if  we  frame  fpeculative  and  abftracl: 
Ideas  from  the  Principles  and  Maxims  which 
are  formed  in  our  Minds  from  fenfible  objects, 
we  may  foon  puzzle  our  felves,  and  feem  fo 
demonftrate  contradictions  ,   which   demon- 
ftrates  only,  that  all  arguments  of  this  Na- 
ture are  vain  and  unconcluding.     And  there- 
fore it  muft  be  abfurd  to  reject  the  Myfteries 
ot  Religion,  becaufe  they  will  not  come  un- 
der the  Rules  of  Logick  and  Philofophy, 
when  they  are  acknowledged  to  be  incompre- 
henfible,  and  therefore  not  to  be   judged  cf 

as 


I  %  The  Reafonab/efs  and  Certainty 

as  to  the  Manner  and   Nature  of  them  by.  the 
Rules  and  Principles   of  Humane  Sciences. 
What  has  been  here   alledged   concerning 
the  Contradi&ious  about  the   divifibili  ty  of 
Matter  is  no  more  than  has  been   generally 
confeft  by  the  beft  Philofophers  and  Mathe- 
maticians.    And  the  excellent  Mr  Boyle  hav- 
ing produced  the  Teftimony  of  Galileo  and 
Des  Cartes  upon  this  fubjed,  concludes  with 
(a)  confi-   this  obfervation.     (a)If  then  finch  bold  and 
i™£*0™  *  piercing  Wits  andfuch  excellent  Mathematicians 
cihablenefs  are  forced  to  confefs,  that  not  only   their  own 
tf^ffi^Reafon,  but  that  of  Mankind  may  be  faffed  and 
m,  Se&  a.  non-plufs  d   about   £>jiantity  ,    which  is  an  ob- 
jeft  of  contemplation,  Natural,  nay  Mathematical, 
and  which  is  the  fibjeU  of  the  rigid  demon  fir  a- 
tions  of  pure  Mathematicians ,  why  JJjould  we  thinly 
it  unfit  to  be  believed,  and  to  be  acknowledged, 
that  in  the  attributes  of  God,  who  is   effentially 
an  infinite  being,  and  an  ens   fingulariiiimum  5 
and  in  divers  other   divine  things,  of  which  we 
can    have    710    knowledge    without    Revelation, 
there  fljould  be  Come  things,  that  our  finite  under- 
(h)  Sunt  flandings  cannot,  efpecially   in  this  life,  clearly 
enim  plu-  comprehend  ? 

j&ridem,  H.  Every  man  believes  and  has  the  experi- 
fed  paru.m  ence  °f  kveral  things,  which  in  the  Theory 
ficut'  lia'and  Speculative  Notion  of  them  would  teem 
faifaquoq;as  incredible,  as  any  thing  in  the  Scriptures 
ter  veriii-  can  ^c  ftppoi'ed  to  be.  It  was  well  obferved 
mtiia.  by-  C b)£>j/inti!ian,  aad  may  be  obferved  by 
Qu'nC1'- ,  any  one  that  will" confider  it,  that  very  many 

Inlhtut  1.       J  '  J     .  .     J 

+.  c.  a.  things 


of  the  Cbriftian  Religion.  .1 3 

things  are  true,  which  fcarce  feem  credible, 
and  as  many  are  falfe,  which  have  all  the 
appearance  of  Truth  }  and  yet  the  caufe  of 
unbelief  in  matters  of  Religion  is  chiefly  this, 
that   we  are  hardly  brought  to  believe  any 
thing  poflible  to  be  done,  which  we  never 
faw  done,  and  judge  of  things  not  from  any 
principle  pf  Reafon,  but  from  our  own  expe- 
rience, and  make  this  the  meafure  of  what 
is  poflible  to   be,  not  considering  that  many 
things  may  be   altogether  as  poflible,  which 
we  never  knew   done,  and  that  we  fhould 
think  many  things  impoffible,  of  which  we 
have  the  daily  experience  if  we  had  never  feen 
nor  kn  own  them  to  be.    For  what  we  have 
•  the  daily  experience   of,  #  we    are    apt  to 
think  very  eafy,  and  fcarce  fufped  that  there 
can  be  any  difficulty  in  it,  but  frame  to  our 
felves  fome  kind  of  account  of  it,  and  pleafe' 
ourfelves  perhaps  with  a   conceit  that  we 
perfectly  underftand  it,   and  conclude,  that 
fuch  and  fuch  things  muft  needs  come  to  pafs, 
from  the  caufies  which  we  aflign.     For  when 
a  thing  is  common  and,  familiar  to  us,  we 
either  take  no  pains  at  all  to  confider   the  na- 
ture of  it,  or  when  we  do  obferve  and  con- 
fider it,  being   alhamed  to  confefs  our  own 
ignorance,  we  perfwade  ourfelves,  that  there 
is  no  fuch   great  difficulty  in  it,  but   fancy 
we  underftand  the  true  Reafon  and  Caufe  of 
it.     And  if  it  were  not  for  the  carelefnefs  of 
feme  in  not  minding  the  wonderful  effects  of 

Na-» 


14'         Jhe  Keafonablenefs  and  Certainty 

Nature,  and  the  Pride  of  others  in  fancying 
that  they  are  ignorant  of  nothing,  which  is 
the  cbnllant  objeft  of  their  fenfes,    I  am  per- 
that  there  are  feveral  things  in  the  World, 
which   we*  daily  fee    and  experience,    that 
would  feem  as  wonderful  almoft  as  the  Re- 
furre&ion  itfelf,  or  any  Myftery  in  Religion* 
The   greateft  Philofophers  have  been  able  to 
give  but  a  very  imperfect  account  of  the  mod 
ordinary  and  obvious  things  in  Nature,  and  if 
we  had  only  a  relation  of  them  without  any 
tryal  or  experience,  wc  mould  be  inclin'd   to 
conclude  them  impoffible.  The  King  of  Slam, 
it  isfaid,  would  riot  believe  the  Dutch  Am- 
baflador,  but  thought  hi  mfelf  affronted,  when 
he  was  told  by  him,  that  in  Hoi/and,  Water 
wou  d  become  fo  hard  in  cold  weather,  that 
Men  or  Elephants  might  walk  upon  it,  and 
the  relations  of  things  in  thofe  Countries, 
would  have  feem'd  as  ftrange  to  us,if  thecon- 
ftant  report  of  men,  who  have  been  there, 
had  not  made  them  familiar  to   us.     It  was 
formerly  disbelieved,  nay  abfolutely  deny'd, 
as  abfurd  and  impoftible,  that  there  could  be 
any  fuch  place,  as  that  which  is  now  known 
by  the  name  of  America,  or  that  the  Torrid 
and  Frigid  Zones  could  be  habitable  :  No  my- 
itcry  in  Religion  can  feem  more  incredible  to 
any  man,  than  thefe  things  did  appear  even  to 
Wife  and  Learned  men,  and  if  they  had  not 
r^en  found    to  be  by  Navigation,  they  might 
have  feem'd  incredible  ftill,  for  ought  we  can 

tell, 


of  the  Chriftian  Religion.  i§ 

tell,  tho  now  we  wonder  at  the  ignorance  of 
former  times,  that  they  mould  make  any 
doubt  of  them,  and  admire  how  they  came 
to  lyefo  long  unknown,  for  thefe  things  feem- 
obvious,  when  they  are  once  difcovered,  and 
it  would  be  a  difparagement  to  us,  if  we  could 
not  make  as  great  difcoveries  at  home  as  thofe 
do,who  travel  to  the  Ittdies.And  if  we  will  but 
consider  a  little  with  our  felves,  we  (hall  find 
that  we  may  be  at  leaft  as  much  mifta£eii  in 
our  Philofophy  about  the  things  of  another 
World,  as  our  Anceftors  were  for  fo  many 
ages  concerning  fo  much  of  this,  and  fhall 
conceive  it  very  poffible,  that  there  may  be  a 
Heaven  and  a  Hell,  tho  we  never  fpoke  with 
any  body,  that  had  been  in  either  of  thofe 
places,  and  that  there  may  be  a  Trinity  and 
a  Refurreftion,  tho  we  were  able  to  give  no 
account  of  them.  For  Nature  it  felf  exceeds 
our  comprehenfion,  and  therefore  the  Divine 
EfTence,  and  the  Almighty  Power  of  Cod 
muft  needs  much  more  exceed  it. 

The  motion  of  the  Heavens,  and  of  the 
Winds  and  Seas,the  light  of  the  Sun  and  Moon 
and  Stars,the  conception  and  birth  of  all  Crea- 
tures, nay  the  growth  of  Corn,  and  of  the 
very  Grafs  of  the  Field,  and  all  the  moft  ob- 
vious and  inconfiierable  productions  of  Na- 
ture, have  fo  many  wonderful  difficulties  in 
the  explication  of  them,  that  if  we  were  not 
mightily  inclined  to  flatter  our  felves,  I  am  a- 
fraid   we  fliould  fooner  turn  Scepticks,  than 

be 


\6         The  Reafonablenefs   a?icf  Certainty 

be  able    to  imagin,  that  we  can  give  any  to- 
lerable account  of  them*    For  when  all  is 
done,  we   know  juft  enough  of  them  to  ac- 
knowledge and  admire  the  infinite  Power  and 
Wifdom  and  Goodnefs  of  God,  and  to  be 
led  to  a  ftedfaft  belief  and  aflurance  of  what 
he  has  revealed  of  himfelf,  and  of  the  World 
to  come  5  that  the  invijiblc  things  of  him  from 
the  Creation   of  the  World  may   be  clearly  feen? 
being  underflood  by   the   things  that   are  made? 
'  even  his  eternal  Power  and  Godhead?   R.OIJ1.  I. 
20.  How  little  is  it,  that  we  know  of  this 
Earth,  where  we  live,  and  which  we  dote  fo 
much  upon  ?  For  by  the  leaft  calculation  it 
is  above  three  thoufand  and  five  hundred 
miles  to  the  Center  $  but  the  Art  and  Curiofi- 
ty  of  Man   has  never  reached,  according  to 
Mr.  Boyle's  account,  after  all.  his  enquiries  a- 
/fli«5%e-mong  Navigators  and  Miners,  (c)  above  one 
ohgyt  Sett,  mile  or  two   at   mofi   downward  (and  that  not 
4*  in   above   three  or  four  places)  cither   into  the 

Earth?  or  into  the  Sea  :  yet  all  Afironomers  agree? 
as  he  afterwards  obferves,fte  tbeEarth  is  but  a 
Phyfical  point  i?t  comparifon  of  the  Starry  Heaven ■• 
Of  how  little  extent  then?  fays  he,  mufl  our 
knowledge  be?  which  leaves  us  ignorant  offo  ma- 
ny things  touching  the  vajl  bodies?  that  are  above 
ttf?  and  penetrates  fo  little  a  way  even  into  the 
Earth jbdt  is  beneath  us,  that  it  feems-  confined  to 
but  a  f mall  fiare  of  the  fuperficial  part  of  a  Phyfical 
Point.  And  to  fhame  the  pride  and  vanity  of 
Mankind,  the  chief  eft  discoveries  in  Philofo- 

phyy 


2.  C.  II 


of  tbeChriftian   Religion.  17 

phy,  as  he  likewife  obferves,  hatve  been  the 
productions  of  Time  and  Chance,  not  of  any 
Wifdotn  or  Sagacity.  Which  is  a  remarkable 
acknowledgment  in  a  perfon,  who  has  oblig'd 
the  world  with  fo  many  wonderful  Improve- 
ments in  experimental  Philofophy. 

The  Circulation  of  the  Blood  has  been  but 
lately  found  out,  and  was  looked  upon  as 
abfurd  at  its  firft  difcovery  5  tho  now  what 
man  can  doubt  of  it  ?  And  fome  of  the  mod: 
common  effects  of  Nature  might  feem  as 
ftrange  as  any,  if  the  frequency  of  them  did 
not  prevent  our  wonder.  If  ("as  Maimonides M*J™Ne- 
puts  a  cafe)  we  fuppofe  a  man  of  never  fo  voch .  pt 
good  natural  parts,  fo  brought  up  as  to  be 
ignorant  of  the  manner  how  the  feveral  fpe- 
cies  of  Animals  are  preferved  and  propagated 
in  the  world,  how  many  fcruples  might  he 
raife  te^himfelf  concerning  their  Conception 
and  Formation  }  Might  he  rot  objed,  that 
it  is  impoffible,  that  the  Infant  mould  ever 
live,  and  be  nourilhed,  and  grow  in  the 
Womb  >  and  would  he  not  offer  abundance 
of  Demonftrations  to  prove,  that  the  Natu- 
ral Birth  of  Mankind,  and  of  all  other  Crea- 
tures, is  utterly  impofiible  ?  Our  Saviour  in 
his  difcourfe  with  Nicodemus,  anfwers  his 
Doubts  concerning  the  New  Birth,by  putting 
him  in  mind  that  he  was  as  little  able  to  give 
an  account  of  the  Wind,  and  that  he  could 
not  tell  whence  it  cometh,  and  whither  it  goeth^ 
implying  that  there  is   much  lefs  reafon  to 

C  doubf 


1 8      The  Reafonabknefs  and  Certainty 

doubt  of  things  of  a  Spiritual  nature,  becaufe 
we  are  able  to  give  no  fufficient  explication 
of  them  ,  when  we  are  thus  at  a  lofs  about 
the  mofc  common  and  obvious  things  in  the 
world,' jM.  3.8.  And  S-  Paul  confutes  all 
objections  againft  the  Refurrection  by  a  like 
Argument,alledging,  that  as  it  would  be  into- 
lerably abfurd  to  deny  or  doubt  of  the  growth 
of  Corn,  becaufe  it  cannot  perfectly  be  ex- 
plained :  f»  it  is  much  more  abfurd  to  deny 
or  doubt  of  the  Kefurreftion  for  no  better 
reafon,  fince  fupernatural  things  muftbe  more 
,  obfcure  and  harder  to  be  understood  by  us 
than  natural,  1  Cor.  15.36. 

Indeed  Infidelity  could  never  be  more  in- 
excufable  than  in  the  prefent  Age,    when  fo 
many  difcoveries  have  been  made  in  Natural 
Philofophy,  which  would  have  been  thought 
as  incredible  to  former   Ages,    as  a»y  thing 
perhaps  that  can  be  imagined,    which  is  not 
a  downright  contradiction.     That  Gravita- 
ting or  Attractive  Force,  by  which  all  Bodies 
aft  one  upon  another,  at  never  fo  great  a  di- 
ftance,  even  through  a  Vacuum  of  prodigious 
extent  lately  demonftrated  by  Mr  Newtof?  5  the 
Earth,  together  with  the  Planets,  and  the  Sun 
and  Stsrs  being  placed  atTuch  diftances,  and 
difpos'd  of  infuch  order ^and  in  fnch  a  manner, 
as  to  maintain  a  perpetual  ballance  and  poife 
throughout  the  Univerfe,  is  fucfi  a  difcovery, 
as  nothing'  lets  than  a  Demonftration  could 
have  gained  it  any  Belief.     And   this  Syftem 

of 


of  the  Chriftian  Religion.  i£ 

of  Nature  being  fo  lately  difcovered,   and  fo 
wonderful,that  no  account  can  be  given  of  it 
by  any  Hypothefis  in  Philofophy,  but  it  muft 
be  refolved  into  the  fole  Power  and  good 
Pleafure  of  Almighty  God,  may  be  a  caution 
againft  all  Attempts  of  eftimating  the  Divine 
Works  and  Difpenfations  by  the  Meafures  of 
Humane  Reafon.  The  vaftnefs  of  the  World's 
extent  is  found  to  be  fo  prodigious,    that  it 
would  exceed  the  Belief  not  only  of  the  Vul- 
gar, but  of  the  greateft  Philofophers,    if  un- 
doubted experiments  did  not  affure  us  of  the 
Truth  of  it.    We  are  allured  by  men  of  the 
beft  art  and  skill  in  thofe  things,  *  that  eve-^ 
ry  Fixt  Star  of  the  firft  magnitude  is  above  an  %0e°^?cf 
hundred  times  bigger  than  the  whole  Glob.^/  high 
of  the  Earth,    and  yet  they  appear  lefs  thro^;^ 
the  Telefcopes,    than  they  do  to  the  naked  Us  owe*  t's 
Eye,  and  look  no  bigger  than  meer  Specks  or  God- 
Vhyfical  joints  of  Light  3  and  theSftn,  which 
is  lbme    millions  ot  miles  nearer  to  us  than 
the  Fixt  Stars,  is  by  Mathematicians  generally 
believed  to  be  above  an  hundred  and  threefcore 
times  bigger  than  the  Earth,   and  by  the  ex- 
acted: calculations,    is  eftimated  to  be  eight 
or   ten  thoufand  times  as  big  as  the  whole 
Earth,and  (as  Mr  Boyle  thinks  J  may  perhaps  be 
found  to  be  yet  much  vafter  by  further  obfer- 
vations.  The  Earth  is  *  computed  to  be  above  *  Huy- 
feventeen  millions  of  German  miles  diftant  ?«n '  Con' 

A  ICit.  CO?!- 

from  the  Sun  :  And  a  Bullet  carried  with  the  t«mi%i  iU 
fame  fwiftnefs  that  it  has  when  it  is  (hot  orxtV^'fL 

„  „  Worlds,  lib, 

G  2  ,        of2. 


20        The  Reafonablenefs  and  Certainty 

of  a  great  Gun,  fuppofing  it  moved  from  the 
Earth  to  the  Sun,  would  fpend  twenty  five 
years  in  its  pailage  3  "to  move  from  J jtpitcr  to 
the  Sun  it  would  require  one  hundred  and 
twenty  five  years  -7  and  from  Saturn  thither 
two  hundred  and  fifty  years  :  andfuch  a  Bullet, 
by  Mr  Huygens's  computation,  would  fpend 
almoft  feven  hundred  thoufand  years  in  its 
pallage  between  us  and  the  neareft  of  the 
Fixt  Stars  5  he  fpeaks  concerning  the  nearnefs 
of  em,and  then  (lands  amaz'd  to  thmk,what  a 
prodigiotts  number  bef/des  there  mujl  be  of  thofe^ 
which  are  placed  fo  deep  in  the  vajl  fpaces  of 
Heaven,  as  to  be  as  remote  from  thefe,  as  thefe 
are  from  the  Sun,  For,  if  with  eur  bare  eye  we 
can  obferve  above  a  thoufand,  and  with  a  Telef- 
cope  can  difcover  ten  or  twenty  times  as  many, 
what  bounds  of  number,  fays  he,  vtufl  we  fet  to 
thofe,which  are  out  of  the  reach  even  of  thefe  AJfijl- 
anccs  !  efpetially  if  we  conftder  the  infinite  Power 
of  God.  Really  whep  I  have  been  reflecting 
thus  with  myfelf,  methought  all  our  Arithmetic!^ 
was  nothing,  and  we  are  vcrfed  but  in  the  very 
Rudiments  of  Numbers  in  comparifon  of  this 
great  fu?nm.  For  this  requires  an  immenfe  Trea~ 
fury  not  of  twenty  or  thirty  Figures  only  in 
Our  Decuple  Progrejjion  ,  but  of  as  many  as  there 
are  grains  of  Sand  upon  the  fiore.  And  yet  who 
can  jay,  that  even  this  number  exceeds  that  of 
the  Fixt  Stars  ? 

The  Quantity  of  Motion  in  the  worl^is 
no  lefs  wonderful.     For  if  the  Earth  move 

upon 


of  the  Cbriftian  Religion,  2 1 

upon  its  own  *  Axis,    a  place  fituate  under  *^ Boy 
the  ^Equator  muft  be  carried  with  as   fwifta!W' 
motion,    as  a  Bullet  (hot  out  of  a  Cannon  -0 
and  if  the  Earth  (land  ftilJ,    and   the   Stars 
move"  round  about   it,    a  Fixt  Star  in  the  JE~ 
quator  muft  move  fifty  two  thoufand  five  hun- 
dred fifty  five  miles  in  a  minute  of  an  hour  5 
which,  if  not  more,  is  at  leaft  three  thoufand 
times  fafter  than  the  motion  of  a  Cannon  Bul- 
let :and  the  motion  of  the  Fluid  Matter  inter- 
fperft  between  the  Earth  and  the  Stars  muft  be 
anfwerably  rapid.  And  yet  all  thefe  prodigious 
motions  are  fo  exactly  proportioned  and  mo- 
derated, that,  as  that  Great  Philofopher  ob- 
ferves,    no  Watch  for  a  few  hours  has  ever 
gone  fo  regularly,    as  the  whole  World  has 
been  moved  for  fo  many  Ages.     And  id  the 
confederation  of  innumerable  Inftances  of  the 
ftupendous  Works  of  Nature,  the  ingenuous, 
fays  he,  confefs  their  Ignorance,  &nd  the  con- 
fident betray  theirs. 

But  if  any  man  (hall  think  thefe  Calculati- 
ons extravagant,  (  as  difcoveries  in  Philofo- 
phy  are  commonly  thought  by  fuch  "as  are 
little  converfantin  it)  let  hirn  remember,  that 
they  are  fet  flown  according  to  the  bell:  ob- 
fervations,  that  the  wit  of  man,  after  the  ex- 
perience of  fo  many  Ages,  has  been  able  to 
make.  So  that  whether  thefe*  accounts  be 
tjue  or  falfe,  they  fhew  the  infufficiency  of 
humane  Underftanding  to  examine  the  works 
of  God,    and  do  by  confequence  fhew  how 

C  3  much 


2         The  Keafonablenefs  and  Certainty 

much  more  'incapable  the  wifeft  of  men  are 

to   comprehend  the  Infinite  effence  of  the 

Creator  himfelf. 

*  Ctmjeff.       The  famous  Mr  *  Huygens  lately  mention- 

STpS  ec^  Speaking  of  the  pailage  and  communicati- 

tar.worids, on  of  Light  every  way,  and  in  every  point  of 

ub  l-       Space  through  fucn  vaft  Regions  (which  muft  • 

be  much  more  to  be  admired,  if  there  be  fup- 

pos'd  to  be  a  Vacuum^   in  which  there  can  be 

nothing  to  direct  or  determine  its  Motion  and 

regulate  its  CoqrfeJ  has  thefe  words  $  all  thefe 

things  are  fo  wifely. fo.  wonderfully  contrivedjhat 

it  is  above  the  power  of  humane  Jfit^not  to  invent 

or  frame  fo7newh at  like  them0  but  even  to  imagin 

or  comprehend  them. 

To  fay  nothing  of  the  ftrange  Difcoveries 
concerning  the  Formation  and  Contexture  of 
the  Bodies  both  of  Plants  and  Animals  ^  the 
innumerable  little  Animals,  which  are  dis- 
covered by  Microfcopes  in  but  one  drop 
of  water,and  many  other  observations  of  the 
like  nature,  are  fo  wonderful,  that  we  might 
well  fufpecl:  the  truth  of  the  experiments,  if 
men  of  the  greateft  skill  and  integrity,  as  well 
in  our  own,  as  in  other  Countreys,  did  not  a- 
gree  in  them.  The  vaft  quantities  of  water, 
which  are  continually  flowing  out  of  fo  ma- 
ny thoufand  Rivers  into  the  Sea  keep  their 
conftant  courfe,  and  are  fome  way  lb  diipo- 
fed  of,  as  that  the  Sea  and  Land  retain  al- 
ways a  due  proportion  to  each  other.  But 
the  Original  of  the  Fountains  from  whence 

thofe 


of  the  Chriftia?i  'Religion.  23 

trtofe  Rivers  proceed,  and  how  this  Circula- 
tion of  Waters  is  made,  is  ftill  matter  of  dif- 
pate.  The  concuflions  of  Earthquakes  reach- 
ing .fometimes  to  fo  vaft  an  extent,  and  the 
prodigious  eruptions  of  Fire  from  divers  burn- 
ing Mountains  in  feveral  parts  of  the  Earth, 
throwing  out  abundance  of  matter  in  Rivers 
of  Fire  of  great  breadth  for  many_«miles  toge- 
ther, feem  incredible  to  thofe,  who  have  not 
read  and  confidered  thefe  tilings.  The  Ver- 
ticity  of  the  Loadftone,  the  Flux  and  Reflux 
of  the  Sea,  Life  and  Motion,  every  thing  in 
Natural  Philoibph'y,  when  ferioufiy  exami- 
ned, has  (o  many  inexplicable  Difficulties,  as 
would  make  a  confiderate  man  very  modeft 
in  his  Cenfures  concerning  things  fupernacu-  * 
ral.  For  if  we  had  been  placed  in  another 
World,  a  Natural  Hiftory  of  this  might  have 
feemed  as  ftrange  to  us,  as  any  thing  Reveal- 
ed can  do  now.  And  it  muft  be  great  pre- 
emption in  us,  who  know  fo  little  of  the 
World  we  live  in,  to  talk  pragmatically  of 
another,  which  we  have  only  been  told  of  ^ 
and  to  believe  no  more  than  our  Sences  can 
inform  us  of,  when  every  Sence  may  inform 
us,  how  narrow  and  imperfeft  our  Know- 
ledge is,  and  that  we  take  upon  Truft,  or 
fwallow  in  the  Grofs,  what  we  are  common- 
ly lead  diftruftful  about.  And  not  only  Na- 
ture, but  even  Art  exceeds  the  Appreheniions 
of  moft  men.  The  Mechanical  Powers  .and 
Motions  are  wont  to  be  miftaken  for  Magick 

C  4  by 


24.  The  Reafonablenefs  anJCertanity 

by  fuch  as  have  not  skill  and  experience  ft 
thofe  matters  $    the  performances  of  Archi- 
medes were  fo  wonderful  beyond  all  expecta- 
tion or  belief,  that  the  King  ot'Sjracufe  is  faid 
to  have  made  a  Decree,  to  fcrbid  any  man  to 
queftion  whatever  Archimedes   mould  ailert. 
The  Force  of  Gunrpowder  might  be  thought 
incredible,  tf  it  were  not  fo  common  amongft 
us.    Not  to  mention,  that  the  Indians    took 
0  Watches     for     Animals ,    and     could    not 
imagine,   how   men   could   hold  correfpon- 
dence  at  a  diftance  by  a  little  piece  of  Paper. 
What  man   is  there  among   the  Vulgar   that 
can   conceive,  how  the   dimenfions  and    di- 
ftances  of  the  Sun  and  Stars  can   be   taken, 
and  how  the  Eclipfes  of  the  Sun  and  Moon, 
and  of  the  Satellites  of  Jupiter  can  be  calcu- 
lated ?    And  is  not  the  knowledge  of  the 
wifeft  man  upon  earth   infinitely  more  fur- 
pafs'd   by    the   Pi  vine  Wifdom  ,    than    his 
Knowledge  can   excel   that   of  the  greateft 
Idiot  ? 

•III.  Thofe  who  disbelieve  and  reject  the 
Myfteries  of  Religion,  muft  believe  things 
much  more  incredible.  I-  He  that  will  not 
believe  the  Being  of  an  Eternal  God,  muft  be- 
lieve Matter  to  be  eternal  :  for  it  is  certain 
fomething  muft  be  eternal,  becaufe  nothing 
could  produce  nothing  5  and  unlefs  there  al- 
ways had  been  fomething,  there  never  could 
Iiavcbeen  any  thing.  But  this  Eternal  Mat- 
ter fnuft  either  have  been  once  without  Moti- 
on, ; 


of.  the  Chriftian  Religion.  25 

on,  or  always  with  it :  if  it  were  once  with- 
out Motion,  then  Matter  muft  move  itfelf, 
that  is,  Motion  muft  be  -produced  without 
any  thing  to  produce  it.  If  it  were  always  in 
Motion,  then  there  muft  have  been  an  eter- 
nal Succeffion,  fince  Motion  cannot  be  all  at 
once  5.  for  the  very  nature  of  Motion  fup- 
pofes  Progreflion,  and  no  Body  can  move  in 
this  fpace  and  the  next  at  the  fame  inftant : 
for  then  it  muft  be  in  two  places  at  once.  But 
all  Succeiiion  of  Duration  is  gradual,  and  the 
Degrees  of  it  are  capable  of  being  numbred  5 
and  to  fuppofe  an  Eternal  Succeffion  is  to 
fuppofe  an  Infinite  Number  5  that  is,  a  Num- 
ber, to  which  nothing  can  be  added,  and 
from  which  nothing  can  be  fubftra&ed  5  or  a 
Number  which  is  no  Number.  Motion  there- 
fore could  not  be  Eternal,  and  confequent- 
ly  the  World  could  not  exift  from  Eter- 
nity.    ' 

But.  fince  there  muft  be  fomething  Eternal, 
there  muft  be  fomething,  the  duration  where- 
of is  indivifible,  or  which  has  all  itsexiftence 
together,  fo  as  to  have  exifted  now  no  long- 
er,  than- it  had  done  before  the  Beginning  of 
the  World.  For  this  is  the  notion  of  Eterni- 
ty, that  it  has  neither  Beginning  nor  End  : 
and  therefore  things  eternal  never  had  a  lefs 
or  fhorter  duration,  than  they  now  have,  and 
can  never  have  a  longer  after  millions  of  Ages, 
than  they  had  the  firft  year,    or  day,    from 

whence 


26       ihe  Reafonablenefs  and  Certainty 

whence  we  may  be  iu.  )ofed  to  begin  the 
computation  of  chofe  Ages*  For  a  longer  or 
fhorter  Duration  muft  foppofe  a  Beginning, 
from  whence  the  computation  is  made  $  and. 
therefore  that  which  is  eternal,  and  had  no 
Beginning,  can  have  neither  a  longer  nor  a 
(horter  Duration,  but  always  the  fame  :  and 
by  confequence  Time  can  bear  no  proportion 
to  Eternity,  becaufe  that  which  had  a  Begin- 
ning can  bear  no  proportion  to  that  which 
had  none..  Yet  Eternity  muft  ccexift  with 
Time,  in  all  the  differences  and  fucceilions  of 
it,  and  muft  be  prefeut  with  every  part  of  it  5 
that  is,  the  Eternal  Being  exifts  the  fpace, 
iuppofe,of  a  thoufand  years,  and  a  Temporal, 
or  Created  Being  exifts  at  the  fame  time  as  long, 
and  the  Temporal  Being"  becomes  a  thoufand 
years  older  than  it  was,  but  the  Eternal  no 
older  than  it  was  before  5  becaufe  tho  it  co- 
exift  with  Time,  yet  it  has  no  refpecl*  to  the 
divifion  of  it  into  Paft,  Prefent  and  Future. 
There  is  no  Myftcry  in  Religion  more  diffi- 
cult and  perplexing  than  this  j  and  yet  this  is 
no  more  than  what  every  one,  tho  lie  be  a 
Deift,  or  an  Atheift,  muft  acknowledge  to 
believe,  if  he  will  but  confider  it. 

2.  Whoever  believes  that  there  is  a  God, 
and  yet  believes  no  Revelation,  or  that  the 
Scriptures  are  not  by  Revelation  from  him, 
muft  believe  a  God,  and  yet  deny  the  Divine 
Attributes  $   he  muft  believe  that  there  is  a 

God, 


of  the  Chriftian  Religion.  27 

God  *,    who  is  not  effentially  juvt  and  good**£>M 
and  holy,  which  is  in  effect  to  believe  no  Godya?  %#* 
at  all,  as  I  have  proved  at  large  in  the  for-  Mv  wi* 
merBook.  ^iyahit 

6TO.f/.\JVCU 

toi(  JW«  Ao07,  ^  a.*fitK7av  ph  diroQwcu  ik  J^iA&oht  t3j>  pSo»'oj'!&C. 
T*  /»  *££  hotiriv^H  £$v  ih  7afythay  ^(iivfftlv ;  7n*e?Xpit*t 
K^tTWj'  r$J  Zfa  J  ynf  Toit  etKa.Qa.f7oH  J'au^otri,  &C.  *?Va  -/T-aif  tor 
dya.^it-,  «  perly  A^oytiri  ^  hiajf  <fk  ttsZta.  «T^V,  »/ei<3s  «//«t$  M^iW* 
Key*.    Cyrill.Alex.  con:r.  Julian,  lib.  8» 

Much  more  might  be  faid  upon  fo  copious 
a  fubject,'bui:  this  is  enough  to  make  us  more 
humble  and  modeft,  in  judging  of  the  Di- 
vine Myfteries.  For  (hall  poor  Mortals,  who 
know  fo  little,  and  that  little  fo  imperfectly, 
prefume  to  cenfure  the  Holy  Scriptures,  be- 
caufe  they  contain  things,  which  they  can- 
not  underftand  I  Shall  he,  that  cannot  fully 
explain  the  Nature  of  the  vileft  Infect,  re- 
ject what  God  hath  delivered  concerning 
himfelf,  becaufe  he  doth  not  comprehend  it  ? 
The  thoughts  of  mortal  men  are  miserable,  and 
our  devices  are  but  uncertain.  For  the  cor- 
ruptible Body  preffeth  down  the  Soul,  and 
thi  earthly  Tabernacle  voeigheth  down  the  mind, 
that  mu feth  upon  many  things.  And  hardJy  do 
we  guefs  aright  at  things  that  are  upon  earth, 
and  with  labour  do  we  find  the  things  that  are 
before  us  :  but  the  things  that  are  in  heaven,  who 
hathfearched  out  .<?  Wifd.  19,  14,  15,  16.  [QLJS  B^_ 

"  But  '*  out  of  the   contemplation  of  Na-  vmcemmf 
f-  tore,  and  out  of  the  Principles  of  humane  iLc*™- 


28  The  Reafonablenefs  and  Certainty 

"  Reafon,  to  difcourfe,  or  earneftly  to  urge  a 
u  point  touching  the  myfteries  or  Faith  ^  and 
"again  to  be  curioufly  ipeculative  into  thofe 
<c  fecrets,  to  ventilate  them,  and  to  be  inqui- 
"  fitive  into  the  manner  of  the  myftery,  is  in 
"  my  judgment  not  fate  :  Da  fidei,  qu£  fidei 
"fiint.  For  the  Heathens  themfelves  con- 
"  elude  as  much,  in  the  excellent  and  divine 
"  Fable  of  the  Golden .  Chain,  that  Men  and 
"  Gods  were  not  able  to  draw  Jupiter  down 
"  to  the  Earth  ^  but  contrarywife  Jupiter  was 
"able to  draw  them  up  to  Heaven.  Where- 
"  fore  he  laboureth  in  vain,  who  (hill  at-* 
"tempt  to  draw  down  Heavenly  myfierics  to 
"  our  Reafon  ^  it  rather  becomes  us  to  raife 
"  and  advance  our  Reafon  to  the  adored 
"  Throne  of  Divine  Truth. 

1 '■ 

CH  A  P.    II. 

Of  bifpiration. 

A  LI  the  Motion  of  Material  things  is  de- 
rived from  God,  and  the  beft  account 
which  thofe  who  have  the  mod  ftudied  the 
nature  of  Motion,  have  been  able  to  give  of 
it  is  only  this,  that  it  is  an  efteft  of  the  Di- 
vine Power  raanifefting  itfelf  according  to 
certain  Laws  or  Rules,  which  God  has  been 
pleafed  to  prescribe  for  the  communication  of 
Motion  from  one  Body  to  another.  And  it 
js  at  leaft  as  conceivable  by  us,  that  God  doth 

ad 


of  the  Chriftian  Religion.  29 

aft  upon  the  Immaterial,  as  that  he  afts  upon 
the  material  part  of  the  World,  and   highly 
reafonable  to  fuppofe,  that  he  concerns  him- 
felf  with  our  Souls  much  more  than  with  our 
Bodies.     There  is  no  doubt  to  be  made,  but 
that  feparate  and  tmbodied  fpirits  have  ways  of 
of  converfing,or  communicating  their  thoughts 
to  one  another :  indeed  all  the  communication 
and  difcourfe,  that  is  among  men  in  this  world, 
is  properly  between  their  Souls, which  ufe  their 
Bodies  as   inftruments  for  the  conveyance  of 
their  Thoughts  and  Notions  from  one  to  ano- 
and  as  their   Bodies  are  more  or  lefs  fit  and 
ferviceable  to  this  end,  fb   their  difcourfe  is 
more  or  lefs  eafily  convey 'd,  and  therefore 
Souls  when  they  are  at  Liberty  from  thefe 
Bodies  muft  have  a  Power  to  communicate 
their  own  thoughts  in  a  way  much  more  free 
and  unconfin'd   than   in  this  Life  5  as  they 
have  more  knowledge  in  a  feparate  ftate,  fo 
they  muft  have  fitter  means  to  communicate  it. 
And  fince  the  happinefs  of  Heaven  confifts  in 
the  Vifion   of  God,    that  is,  in  the  com- 
munications  of  the    Divine     Wifdom  and 
Goodnefs  ,     God   certainly  can  as  well  ad 
upon  the  minds  of  Men  in  this  mortal  ftate, 
tho  we  be  lefs  capable  of  receiving  or  obfer- 
ving  the  influences  of  his  Spirit.      Since  finite 
Spirits  can  ad  one  upon  another,  it  is   reafo- 
nable to  believe  that  the  Spirit  of  God,  the 
God  of  the   Spirits  of  all  flcflj  doth  move  and 
work  upon  the  Spirits  of.  Men,  that  he  en- 
lightens 


3<5  The  Re a/one  blenefs  and  Certainty 

lightens  their  underftandings,  and  inclines 
their  Wills  by  a  fecret  Power  and  Influence  in 
the  methods  of  his  ordinary  Grace.  And  he 
can  likewife  aft  upon  the  Wills  and  the  under- 
ftandings of  fome  men  with  a  fearer  and  more' 
powerful  Light  and  Force,  than  he  is  pleafed 
to  do  upon  others,  in  fuch  a  manner  as  to 
render  them  infallible  in  receiving  and  deli- 
vering his  Pleafure  and  Commandments  to 
the  World.  He  can  fo  reveal  himfelf  to 
them,  by  the  Operations  of  his  Holy  Spirit, 
as  that  they  (hall  be  infallibly  aflur'd  of  what 
is  revealed  to  them,  and  as  infallibly  allure  o- 
thers  of  it.  Which  kind  of  Revelation  is 
ftyl'd  Infpiration,  becaufe  God  doth  not  only 
move  and  actuate  the  minds  of  fuch  men  5 
but  vouchfafes  to  em  the  extraordinaryCom- 
munications  of  his  Spirit 5  the  Spirit  then 
more  efpeCially  may  be  liken  d  to  the  Winds, 
to  which  it  is  compared  in  Scripture  :  for  by 
ftrong  convictions  and  forcible,  but  gracious 
Imprefiious  he  breaths  upon  their  Souls , 
and  infufes  'his  Divine  Truths  into  them. 
But  upon  thofe,  to  whom  God  did  thus  re- 
veal himfelf  by  inward  light  and  know- 
ledge, he  did  moreover  beftow  a  power  of 
giving  external  evidence  by  miraculous  works, 
that  their  pretences  were  real,  and  that  what 
they  fpoke  was  not  of  them,  but  was  reveal'd 
to  them  from  God.  This  infpiration  the  A- 
poftles  profeft  to  have  both  in  their  Preach- 
ing and^Writings,  and  this  evidence  they 
gave  of  if.  ki 


of  the  Chriftian  Religion.  g  I 

In  fpeaking  of  the  Infpiration,  by  'which 
the  Scriptures  were  written,  I.  I  (ball  (hew 
wherein  the  Infpiration  of  the  Writers  of  the 
Scriptures  didconfift,  or  how  far  it  extended. 
II.  I  (hall  from  thence  make  fuch  inferences, 
as  may  afford  a  fufficient  anfwer  to  the  ob- 
jections alledgec}  upon  this  fubjeft. 

I.  I  (hall  (hew  wherein  the  Infpiration  of 
the  Writers  of  the  Scriptures  did  confift,  or 
how  far  it  extended.  And  here  we  mull:  con- 
fider  both  the  Matter  and  the  Words  ot  Scrip- 
ture. The  Matter  is  either  concerning  things 
reveal'd,  and  which  could  not  be  known  but 
by  Revelation,  or  it  is  fomething  which  was 
the  object  of  Senfe  and  Matter  of  Fad,  as 
when  the  Apoftles  teftify,  that  our  Saviour 
was  crucify 'd  and  rofe  again  ^  or  laftly,.  it  is 
matter  of  Reafon,  as  difcourfes  upon  Moral 
fubjefrs,  and  inferences  made  from  things  re- 
veal'd, or  from  matter  of  Fact.  God,  who 
is  a  Spirit,  can  fpeak  as  intelligibly  to  the 
fpirits  and  minds  of  Men,  as  Men  can  fpeak 
to  trje  ear,  and  in  things  which  could  not  be- 
knov/n  but  by  Revelation,  the  notions  were 
fuggefted  and  infufed  into  the  minds  of  the  *  prjEterea 
Apoftles  and  Prophets  by.  the  Holy  Ghoft,  fcito,  u» 
but  they  might  be  left  to  put  them  into  their  n"^ 
ow  ,ti  *  Words,  being  fo  directed  in  the  ufe  of  propiie- 

ram  peca- 
n'are  quid  habere,  &  ea  lingua,  esq;  loquendi  rarione,  qux  ipfi  eft  famili- 
aris  &  confuera,ipfum  impelli  &Prophetia  fua  ad  loquendum  ei,qui  intel-" 
ligit  ipfuni.     Maimon.  More  Nevoch.     Part  2.  c.  B9. 

them, 


32         The  Reafonab/enefs  and  Certainty 

them,  as  to  give  infallibly  the  fenfe  and  full 
importance  of  the  Revelation.     In  matters  of 
Fafr,  their  Memories  were  according  to  our 
Saviours  promife  affifted  and  confirm'd.     In 
matters  of  Difcourfe  or  Reafoning,  either  from- 
their  own  natural  Notions,  or  from  things 
Reveal'd,  or  from  matters  ot  Faft,    their  un- 
derftandings  were  enlightned,'and  their  Judg- 
ments ftrengthned.     And  ftill  in  all  cafes  their 
natural  Faculties  were  fo  fupported  and  guided 
both  in  their  Notions  and  Words,  as  that  no- 
thing mould  come  'into  their  Writings,  but 
what  is  infallibly  true.  They  had  always*  the 
ufe  of  their  Faculties,  tho  under  the  infallible 
Direction  and  Conduct  of  the  Holy  Ghoft, 
and  in  things  that  were  the  proper  obje&s  or. 
their  faculties  ,  the  Holy  Ghoft  might  only 
fupport  and  guide  them,  as  in  matters  of  fenfe 
and  natural  Reafon  and  Memory,  and  in  their 
Words  and  Style  to  exprefs  all  thefe.     But  in 
things  of  an  higher  Nature,    which  were 
above  their  faculties,  and   which  they  could 
have  no  knowledge  of,  but  from  Revelation, 
the  things  themfelves  were  infuled,  tho  the 
words  in  moft  cafes  might  be  their   own,  but 
they  were  preferv'd  from  error  in  the  u(e  of 
them  by  that  Spirit,  who  was  to  guide  them 
rrito  all  Truth. 

For  tho  the  feveral  Writers  of  the  Scrip- 
tures might  he  allowed  to  ufe  their  own 
Words  and  Style,  yet  it  was  under  the  infal- 
lible guidance  and  influence  of  the  Spirit,  as 

when 


tf  the  Chrijlian  Religion.  gj 

When  a  man  is  left  to  the  ufe  of  his  own 
Hand,  or  manner  of  Writing,  but  is  di reded 
in  the  Senfe  and  Orthography  by  one  who 
dictates  to  him,  or  affifts  him  with  his  help, 
where  it  is  needfuh  Prophecy  came  not  in  old. 
time  by  the  will  of  man  :  but  holy  men  of  God 
fpake,  as  they  were  moved  by  the  Holy  Ghojl  t 
2  Pet.  I.  21.  All  Scripture  is  given  by  Injpi- 
ration  of  God:  a  Tim.  3.  16.  The  Holy 
Gho(l  faith,  by  the  Pfalmift,  to  day  if  ye  will 
hear  his  Voice,  Hebr.  3.  7.  David  faith  of 
himfelf,  the  Spirit  of  the  Lord  fpake  by  me,  and 
his  word  was  in  my  Tongue,  2  Sam.  23.  2.  And 
God  is  faid  to  fpeak  by  thethand  ofMofes  his 
fervant,  and  by  the  hand  of  his  fervant  Ahijah 
the  Prophet,  1  Kings  8.  53.  14.  18.  By  which 
it  appears,  that  he  uled  the  Prophets  as  his 
Inftruments  in  revealing  his  Will :  For  as  Mi- 
racles were  by  the  immediate  power  or  God, 
though  wrought  by  the  hands  of  men,  fo  the 
Revelations  were  of  God,  though  fpoken  or 
written  by  the 'Prophets  and  Apoftles,  But 
though  God  ufed  them  as  his  Inftruments, 
yet  not  as  mechanical,  but  as  rational  Inftru* 
ments^  and  as  in  working  their  Miracles,  they 
were  not  always  neceifarily  determined  to  the 
place,  or  to  the  perfons  on  whom  they  were 
wrought,  but  in  general  were  guided  to  work 
them,  when  they  were  proper  and  feafonable  5 
and  the  A&ions,  by  which  they  wrought 
them,  were  their,  own,    though  the  power 

D  '  th&i 


TJoe  Reafonableriefs  and Certainty 

that  accompanied  them  was  of  God  ^  fo  in 
their  Do&rines ,  they  might  be  permitted  to 
life  their  own  Words  and  Phrafes,  and  to  be 
guided  by  prudential  Motives,  as  to  time, 
and  place,  and  perfons,  with  a  dire&ive  pow- 
er only  over  them,  to  fpeak  and  write  no- 
thing but  infallible  truth,  upon  fuch  occalt- 
ons,  and  in  fuch  circumftances,  as  might  an- 
1  wer  the  end  of  their  Million ,  with  which 
they  were  eutrufted. 

Cod.promifed  Mofes,  when  he  fent  him 
to  Pharaoh,  that  he  would  be  with  his  mouthy 
and  with  Aaron's  mouth,  and  would  teaohthem 
what  they  JJjould  fay,  Exod,.  4.  12,  15.  And 
our  Saviour  tells  Tiis  Difciples,.  ye  Jhatf  be 
brought  before  Governours  a?jd  Kings  for  my 
fake,  for  a  tefimony  againft  them  and  the  Gen' 
tiles0:  But  when  they  deliver  you  up,  take  no 
thought,  how  or  what  ye  fiall  fpeak,  fir  it  fljall 
be  given  you  in  that  fame  hour  what  ye  f/jall  fpeak, 
Matt.  to.  18,  19.  And  if  Mofes  was  infpi- 
red  upon  that  particular  occafion,  and  the  A- 
poftles  were  infpired  in  things  which  were 
perfonal,  as  in  the  defence  that  they  made  for 
themfelves,  they  muft  much  rather  be  infpired 
in  their  Writings,  which  concern  the  Church 
in  all  ages.  St  Luke  had  perfeft  underfianding 
of  all  things  from  above,  Luke  1.3.  foDr 
Lightfoot  renders  it  with  great  probability ; 
for  thus  av»Uv  is  ufed  for  J^ofli?  in  many 
places  of  Scripture,  Job.  3,  3,31*  19.  2. 
Jam*  1.  17.  3.17.    And  this  the  Church  of 

Co- 


of  the  Cbriflian  Religion,  3§ 

Corinth  expe&ed  from  St  Paul,  they  fought  a 
proof  of  Chrift  fpeaking  in  him,  2  Cor,  13.3.35 
that  Apoftle  tells  them  he  did,  and  that  not 
in  a  weak  and  obfcure,  but  in  a  powerful 
and  effectual  manner.  He  writes  for  the  fame 
reafon  to  the  TheJfalonians,j/e  know  what  com- 
mandments we  gave  you  by  the  Lord  Jefus, 
r%i  Theff!  4.  2.  and  he  diftinguifheth  between 
his  own  judgment  (affifted  and  enlightened, 
though  not  infallibly,  by  the  Holy  Ghoft) 
and  the  Commandments  of  the  Lord,  or  the 
infallible  dictates  of  the  Spirit,  1  Cor  7.  io, 
12,  25,  46.  The  Holy  Ghoft  taught  the  Apo- 
ftles  all  things,  and  brought  all  things  to  their 
remembrance,  Jo.  14.  26.  and  guided  them  into 
all  Truth,  Joh.  16.13.  and  theUnUion from  the 
holy  one  inftru&ed  em  to  know  all  things, ijoh. 
11.  20.  that  is,all  things  pertaining  to  Salvati- 
on 5  this  is  faid  of  their  Difciples,  and  there- 
fore may  in  a  more  efpecial  manner  be  affirm- 
ed of  the  Apoftles  themfelves  5  infomueh  that 
the  words  themfelves  are  afcribed  to  the  Holy 
Ghoft,  which  things  alfo  we  fpeak  not  in  the 
words  which  mans  wifdom  teacheth,  but  which 
the  Holy  Ghoft  teacheth,  comparing  fpiritual 
things  w$th  fpiritual,  1  i  Cor.  2. 1 3 .  For  they 
!  were  under  the  conduct  and  influence  of  the 
'••Holy  Ghoft  in  the  choice  of  every  word  they 
ufed,  tho  not  fo,  as  to  be  infpired  with  a 
new  ftyle  and  dialed  5  the  words  themfelves 
were  not  always  fuggefted,  but  they  were  al- 
ways infpired  in  the  ufe  of  them  3  and  tho 

D  2  thev 


3  6        The  Reafonabknefs  and  Certainty 

they  might  be  permitted  to  chufe  their  own 
words  and  expreilions,  yet  it  was  with  this 
limitation,  that  they  were  never  permitted  to 
make  choice-  of  fuch,  as  would  not  fully 
and  infallibly  exprefs  the  mind  of-  the  Koly 
Ghoft. 

And  therefore  i  Cor.  14.  13.  the  Apoftle 
gives  this  direction,  Wherefore  let  him  that,* 
Jpeafeth  in  an  unknown  tongue,  fray  that  he  may 
interpret-^  that  is,  let  him  pray,  that  he  may 
have  the  Divine  Infpiration  to  ailift  him  in 
expreffing  himfelf  in  a  known  tongue,  by 
which  he  is  enabled  to  fpeak  in  an  unknown 
one,  and  that  he  may  be  infallible  in  ren- 
drifig  that  in  his  own  tongue,  which  he  in- 
fallibly (peaks  in  another.  Which  makes  it 
•  evident,  that  when  they  fpoke,  by  Infpiration 
in  their  own  language,  they  had  the  Guidance 
and  Inl pi  ration  of  the  Hoi  J  Ghoft  in  the  ufe 
of  their  words  5  and  this  was  the  reafon  why 
thofe  that  fpoke  by  Infpiration  in  a  ftrange 
tongue,  durft  nor  prefume  to  interpret  the 
words,  which  the  Holy  Ghoft  dictated  to 
them  in  that  tongue,  fo  as  to  give  them  out 
for  Divine  Revelation,  nnlefs  they  were  par- 
ticularly empowered  to  render  themrin  their 
own  lansmao-e  with  the  fame  exafrnefs,  with  . 
which  they  were  infpiredto  fpeak  inaltrange•, 
tongue.  For  that  the  necetiity  of  praying 
that  they  might  interpret,  could  not  proceed 
from  any  inability  to  interpret  by  reafon  of, 
the  force  and  heat  of  the  Rapture  which  was 

upon 


of  the  Chrifliafi  Religion* 

upon  'em,  that  made  em  unable  to  utter  their 
concepiions  in  their  own  language,  or  to  re- 
tain the  fenfe  of  them  in  their  minds  after- 
wards, feems  plain  from  ver(e  27.  if  any  man 
fpeak  in  an  unknown  tongue,  let  it  be  by  two,  or 
at  the  moil  by  three,  and  that  by  courfe,  and  let 
one  interpret^  &c.  For  if  they  had  been  acl> 
ed  by  fuch  rapturous  heats  and  extafies,  they 
could  have  been  as  little  able  to  refrain,  when 
the  Rapture  was  upon  them,  and  to  remem- 
ber what  they  had  to  deliver,  when  their 
courfe  came  to  fpeak,  as  they  are  fuppofed  to 
have  been  to  remember  what  they  were  in- 
fpired  to  fpeak  in  one  language,  when  they 
went  to  exprefs  it  in  another.  Neither  were 
they  ignorant  themfelves  of  what  they  fpoke, 
but  when  it  is  faid  verf  14.  for  if  I  pray  in  an 
unknown  tongue  my  fpirit  prayeth,  but  myunder- 
fianding  is  unfruitful  5  the  meaning  of  that  is, 
that  it  was  of  no  benefit  to  others,  tho  he  that 
fpeaketh  in  an  unknown  tongue  edify eth  himfelf 
verf.  4.  Some  men  were  infpired  to  fpeak  in 
ftrange  tongues  with  as  much  readinefs,  and 
more  exactnefs  than  they  could  do  in  their 
native  language  -0  but  this  was  infignificant  to 
fuch  as  underftood  not  the  tongue  in  which 
they  fpoke.  .  What  is  it  then  ?  I  will  pray  with 
the  fpirit,  and  I  will  pray  with  the  under  (land- 
ing alfo,  verf.  15.  i.e.  I  will  pray  by  t],ie 
Guidance  and  Infpiration  of  the  Holy  Ghofl, 
but  in  my  own  language,  in  which  my  un- 
derftanding  is  employed,    and  the  words  are 

D  3  not 


n 


The  Reafonabknefs  and  Certainty 

not  all  dire&ly  fuggefted  to  me  by  the  Spirit 
fas  they  muft  be  in  a  language  which  I  fpeak 
meerly  by  Infpiration  )  but  I  am  only  fo  far 
guided  and  aitifted  in  the  choice  and  ufe  of  my 
words,  as  to  fpeak  infallibly  the  mind  of  the 
fpirit.£//e  when  thou  fialt  blefs  with  the  fpirit&C, 
wife  16.    Thofe  who  had  the  gift  of  tongues 
were,  it  feems,  fo  puflft  up  with,  it,    that  they 
would  worfhip  God  in  no  other  bat  in  thofe 
languages,  tho  none  of  the  AfTembly  under- 
ftood  them,and  would  be  always  unneceflarily 
and  unfeafonably  repeating  the  Revelations, 
which  they  had  received  in  (Irange  languages 5 
the  Apoftle  tells  fuch  men  that  it  was  very  im- 
proper and  abfurd  to  deliver  their  Revelations 
in  an  unknown  Tongue,    or  to  pray  or  give 
,  thanks^in  a  Language  not  underftood  by  thofe 
!  that  heard  them,but  that  they  fhould  pray  that 
!  £hey  might  interpret,  or  forbear  the  ufe  of  the 
i  gift  of  toiigueSjUnlefs  before  them  who  under- 
stood the  Tongues  in  which  they  fpoke.  that 
i it  might  be  for  edification.     For  in  their  In- 
spirations they  were  confined  at  certain  times 
;  to  fome  particular  Language,  as  the  Spirit  gave 
them  utterance  ^  and  it  might  have  done  great 
prejudice  to  the  Truth  of  Religion,  if  they 
of  themfelves  had  ventured  to  render  that  in- 
to their  own  Language,  which  was  revealed 
to  them  in  a  ftrange  Tdngue  :  and  for  this 
reafon  it  was  not  permitted  thofe,  who  (poke 
with  Tongues,  to  fpeak  in  any  but  that,  in 
"which  the  Revelation  was  made  to  them,  unlefs 


of  the  Chriftian  Religion.  3^ 

they  were  enabled  to  do  it  by  being  infpired 
with  a  Power  of  Interpretation.  For  to  J  peak, 
with  tongues  and  to  interpret  were  diftindt  gifts, 
1  Cor.  12.  10,  30.  and  whatever  gift  any  one 
had  received,  he  was  confined  to  the  exercife 
of  it,  and  might  not  prefume  to  pretend  to  a- 
nother,  which  he  had  not  received. 

The  gift  of  tongues,  and  of  the  interpreta- 
tion of  tongues,  being  fo  particularly  diftin- 
guifhed,  this  muft  imply,  that  the  Apoftles 
(who  are  fuppofed  to  have  had  all  the  gifts, 
which  others  had  but  in  part)  were  guided  by 
the  Spirit  in  their  words  and  expremons,  (ince 
thofe  who  fpoke  by  the  Spirit,  were  unable 
to  interpret  without  a  particular  gift  5  for  no 
interpretation  was  diffident,  but  fuch  as  ren- 
dred  the  fenfe  with  infallible  truth  and  exadV 
nefs  $  and  if  this  exa&nefs  of  words  was  re^ 
quifite  in  their  AiTemblies,  it  muft  be  much  - 
rather  neceffary  in  the  writings  of  the  Apoftles 
and  Evangel ifts.  Among  other  gifts  of  the 
Holy  Ghoft,  are  reckon 'd  the  word  of  wifdom, 
and  the  word  of  knowledge,  1  Cor.  1 2.  8.  the 
former  Qrotius  underftands  of  fpeaking 
wife  fayings,  and  the  latter  of  knowledge  in 
Hiftory$  and  to  the  reft  was  added  the  gift 
of  difcerning  of  fpirits,  v.  10.  And  as  there 
were  feveral  gifts,  fo  there  were  feveral  of- 
fices in  the  Church,  Ephef.^.  n,  12.  Now  the 
feveral  gifts  of  the  Holy  Ghoft  were  not  all 
beftowed  ordinarily  upon  the  fame  perfon,but 
fuch  as  were  neceffary  for  that  office  and  em- 
D  4  ployment 


^Q       The  Reafojiablemfs  and  Certainty 

ployment  which  he  was  to  execute  .     But  as 
the  Apoftolical  Power  comprehended  in  it  the 
powers  of  every  other  office,  fo  it  was  requi- 
site that  they  fhould  poflefs  the  gifts   proper 
for  the  performance  of   whatever  was   to  be 
done  by  them.    And  when  God,  by  his  provi- 
dence and  difpofal  of  things,  gave  the  Apoftles 
and  Evangelifts  occafions  of  writing  upon 
fbchand  fuch  fubje&s,  and  to  fuch    and  iiich 
perfons,  or  Churches ,  he  by  his  Spirit  inward- 
ly excited  and  affifted  them  in  it,  beftowing 
upon  them   the   gifts  of  Wifdom  and  Know- 
ledge, and  of  writing  and  fpeaking  either  in 
their  own   or  any  other  Language,  in  which 
they  were  required  to  write  or  fpeak  :  For  we 
are  not  to  fuppofe  that-any  gifts  were  beftow- 
ved  upon  others,  and  yet  denied  to  them,  to 
whom  they  were  mod  ufeful  and  necefiary,  in 
order   to   the   delivering  of  that  Faith  and 
Doctrine,    wThich  was  to  be  the  (landing  rule 
for  the  attainment  of  Salvation  to  all.  Christi- 
ans unto  the  end  of  the  world.  When  others 
had  the   gift  of.  fpeaking.    and  interpreting 
ftrange   Languages,    it  cannot  be  conceived 
that  the  writers  of  the  Holy  Scriptures  Qiould 
be  refufed  that  necefiary  afliftarice  in  the  Lan- 
guages   in  which  they  vyrote,  that  might  pre- 
serve them  from  error  5  and  if  any,  without 
the  gifts  proper   for   it,  had  undertaken  any 
office  or   miniftration,  the  gift   of  difceming 
of  Spirits  was  a  fccurity  to  the  Church  from 
any  hurt  that  might  enfue  by  the  pretences  of 
fuch  undertakers.  We 


of  the  Cbrijiian  Religio?i,  41 

We  may  be  certain,  that  all  the  Gifts, 
which  were  beftowed  for  the  edification  of 
the  Church,  were  (as  far  as  they  were  need- 
ful J  vouchsafed  more  especially  to  all  fuch,  as 
were  to  leave  behind  them  for  the  benefit  of 
the  Church  in  all  Ages,  .an  account  of  the 
Gofpel  of  Chrift,  and  the  terms  of  the  Salva- 
tion to  be  obtained  thereby  5  and  that  no  fuch 
Guidance  and  Direction  of  the  Holy  Ghoft 
was  wanting  as  might  prefer ve  them  from  er- 
ror in  any  particular:  for  there  is  no  particular, 
but  it  will  fall  under  fome  one  of  thofe  gifts, 
which  were  beftowed  upon  the  firft  Difciples. 
They  were  not  neceffarily  to  write  in  an  ex- 
act and  elegant  ftyle,  but  in  fuch  as  was  fe- 
cored  from  error  in  whatever  they  delivered. 
To  what  purpofe  elfe  had  been  fo  many  feveral 
Gifts  ?  To  keep  them  from  grofs  errors  and 
fundamental  miltakes  there  could  have  been  no 
need  of  fuch  a  variety  ofGifts  :  but  when  every 
fort  of  error,  which  men  are  prone  to,  had  a 
Remedy  provided  to  prevent  it,  we  may  be  af- 
fured-that  no  error  was  fufTered  in  thofe  Wri- 
tings, which  were  the  mod:  important  work 
of  the  Apoftolical  Function,  and  defignedjw- 
jhe  edifying  of  the  Body  of  Chrifl  not  in  one 
Age  and  Nation '  only,  .but  throughout  all 
Ages,and  in  all  parts  of  the  World. 

II..  I  (hall  now  proceed  to  make  fuch  Infe- 
rences, as  may  afford  a  fufficient  Anfwer  to 
the  objections  alledged  upon  this  fubjecr. 

1.  The 


4*  The  Reafonablenefs  and  Certainty 

I.  The  Infpiration  of  the  Writers  of  the 
Scriptures  did  not  exclude  humane  means, 
fuch  as  information  in  matters  of  fad,  either 
by  their  own  fenfes,  or  by  the  teftimony  of 
others  ^  or  reafoning  from  their  >own  noti- 
ons and  obfervations  :  but  the  Holy  Ghoft 
guided  them  infallibly  in  the  ufe  of  all  fuch 
means. 

\-  2.  The  Infpiration  of  the  Prophets  and 
Apoftles  or  Evangelifts  did  not  exclude  the 
ufe  of  their  own  words  and  ftyle :  and  as  they 
might  be  permitted  the  ufe  of  thefe,  fo  they 
might  be  permitted,  or  in  fome  cafes  directed 
to  ufe  the  words  of  others.  Many  things  de* 
livered  in  one  Book  of  the  Scriptures  are  like- 
wife  delivered  in  another,  and  fome  things 
are  repeated  in  t^ie  fame  words,  that  God  re- 
vealing the  fame  things,  and  in  the  fame  ex- 
prefs  words,  at  different  times,  and  by  diffe- 
rent perfons,  might  make  the  Revelation  of 
them  the  more  evident  and  remarkable.  For 
that,  in  which  feveral  infpired  perfons  con- 
cur, is  the  more  taken  notice  of,  and  becomes 
the  more  obferved,  as  a  thing  of  great  waght 
and  moment.  The  reafon  why  the  Dream  was 
doubled  wit  a  Pharaoh  twice ,  was  becaufe  th$, 
thing  was  ejlablified.by  God,  and  God  would 
jhortly  bring  it  to  pafs,  Gen  41  •  32.  It  is  in  this 
as  it  is  in  all  other  things,  it  is  expedient,  that 
in  matters  of  great  concernment,  there  .mould 
be  the  more  folemnity,  and  that  they  mould 
be  the  oftner  repeated  and  the  more,  infifted 

upon  $ 


of  the  Cbriftfan  Religion.  45 

jupon  5  and  if  they  be  expreft  in  the  fame 
words,  this  implies,  that  thofe  words  carry- 
more  than  ordinary  weight  in  them  ;  And 
therefore  not  only  all  the  Divine  Writers  a- 
gree  in  the  fame  purpofe  and  defign,  and  tefti- 
tie  the  fame  things,  as  to  the  chief  points  of 
"Religion  5  but  fome  Prophets  have  foretold 
the  fame  things,  even  in  the  *  fame  words 
with  others,  as  Ifai:  2.  2,  3,  4.  Mic.  4.  1, 
2,  3.  and  feveral  Laws  and  Matters  of  Fact 
are  repeated  in  words,  which  are  very  near 
the  fame. 

3.  Tho  fome  things  are  fet  down  in  the 
Scriptures  indefinitely,  and  without  any  pofi- 
tive  afTertion  or  determination,  this  is  no  proof 
againft  their  being  written  by  Divine  Infpira- 
tion.    For  this  doth  not  prove,  that  the  Pen- 
men of  thofe    paffages   were  uncertain .  and 
doubtful  in  the  particulars  fo  expreft,   becaufe 
the  things  were  of  that  nature,  that  it  was 
needlefs  to  fpeak  precifely  of  them :  As. when 
St  John  fays,  Jo.  21.  8.  They  were  not  far  from 
Land,  but  as  it  were  two  hundred  Cubits,  it  can- 
not from  hence  be  concluded  that  the   Eyan- 
gelift  was  ignorant  how  far  they  were  from 
JLand :  For  it  was  not  material  to  his  defign 
to  be  more  particular  in  a  circumftance  of  that 
nature 5  but  it  was  fufficient  to  fay,  that  they 
were  about  two  hundred   Cubits  off  at  Sea  * 
and  it  is  ufual  with  all  Writers  to  omit  fracti- 
ons, and  infert  only  whole  numbers,  when  it 
is  not  material  to  their  purpofe  to  infift  upon 

*  every 


44  The  Reafontblenefs  and  Certainty 

every  minute    circumftance.     It   is  ordinary 
with  the  beft  Writers  to  exprefs  things  uncer- 
tainly ,    which   "they    were  notwithftaning 
throughly  acquainted  withal,  and  to  feem  ig- 
norant of  things,  which  they  perfectly  under- 
flood,  but  paft  over  as  not  worth  the   taking 
notice  of,  or  not  considerable  enough  for  them 
to  own  the  knowledge  of  them.  It  is  a  known 
Elegancy  to  fay,  nefcio  quid,  or   nefcie  quem, 
v/hen  the  Author  fo  fpeaking  was  not  igno- 
rant of  the  thing  or  perfon  there  meant,  but 
either  fignified  his  contempt  of  the  perfon  or 
thing,      or  intimated  that  it   was  not  worth 
his    while    to    trouble     himfelf,     or    his 
Hearers  or  Readers  with  a  more  particular  re- 
*  Credo    iatjori.     The  *  Remans,  ■  out  of  that  Awe  and 
demindu- Reverence  which  they  had  for  Oaths,    never 
tiomarum  fpoke  pofitively  in  giving  evidence  of  things 
nVti'mu-  which  they   were  certain  of,    and  had  feen 
ifleautco-themfelves.     And  uncertain   forms  of  Speech 
Smpri-    are  obferved  f  by  Ulpian  to  have  been  ufua*l 
mum  ii-   thy  Ancient   Kjrcck.  Authors  in  their  fpeaking 
ludver-    Gf  things,    whereof  they  were  very  well  afTu- 

bum  con-  ,'  ,  i   i  r        J   r  "* 

fideradfTi-  red.     It  could  be  or  no-u.fe  or  moment  in  re^ 

mum 

noilrxconfuetudinis  drbitror,  qao  nos  eriam  tunc  utimur,  cum  ea  di- 
cimus  jurati,  qu£  comperta  habemus,  qwae  ipfi  vidimus,  ex  roro  tefti- 
monio  fuo  luftuJit,  atq;  omnia  l'e  fcire  dixit.     Cic.   pro  M .  Fonteio. 

Xj  TO,  TOltuTO.^     H   -xivirH   6*1     tfup//3p\K   '  TAT)***.?'   C(      •WO.Kett^l ,       ttf-K* 

rroKteiif  it,  &n  &  a\nht'w.     Uip.  in  Demo(t.  Olynth.  i. 

Jation 


of  the  Chriftian  Religion.  45 

lation  to  the  miraculous  draught  of  Fifties,  to 
knovy  whether  the  Ship  were  two  hundred 
cubits,  or  half  a  cubit,  or  a  quarter  of  a  cu- 
bit over  or  under  from  the  Land,  and  it  is 
ufual  with  St  John  to  exprefs  himfelf  in  this 
manner,  Jo.  2.  6.  6."  10.  19.14. 

Either  then  (to  keep  to  the  fame  inftance) 
St  John  might  know  the  precife  diftance,  and 
for  the  reafons  mentioned,  not  declare  it,  or, 
it  not  being  of  any  ufe  or  confequence  for  ns 
to  be  more  particularly  informed  in  a  matter 
of  that  nature,  the  Holy  Ghoft  might  fuffer 
him  to  be  ignorant  of  it,  if  he  had  no  other 
means  of  knowing  it  but  by  Infpiration  :  For 
the  Holy  Ghoft  aififted  the  Apoftles  and  Evan- 
gelifts  to  write  infallible  Truth,  but  not  al- 
ways to  write  every  little  circumftance  con- 
cerning the  things  which  they  relate.  Many 
Miracles'  are  wholly  omitted,  and  many  cir- 
cumftances  not  coniiderable  or  material  to  be 
mentioned,  are  omitted,  of  thofe  Miracles 
which  are  recorded.  But  if  nothing  be  related 
which  may  lead  us  into  error,  and  nothing 
omitted  which  is  neceflary  to  be  known,  this 
is  fufficient,  and  is  all  that  can  be  expected  in  a 
Book,  which  is  to  be  a  Rule  of  Faith  and 
Manners  to  us.  It  is  neceflary  that  nothing 
but  Truth  (liould  be  contained  in  it,  %but  not 
that  every  Truth  mould  be  in  it :  for  then  the 
world  it f elf  could  not  contaip  the  Books  that 
jhonld  be  written.  Suppofe  therefore  that 
St  John  did  not  know  precifely  how  many  cu- 
bits 


&fi        The  Reafo?tablenefs  and  Certainty 

bits  the  Ship  was  from  more  5  what  doth  this 
prove  }  That  he  did  not  know  the  Miracle 
which  he  there  relates  ?  Doth  it  prove  that 
he  was  not  infpired  in  what  he  doth  relate,  if 
he  were  not  infpired  in  what  he  omits  ?  If  he 
had  determined  the  precife  diftance,  and  had 
not  known  it,  this  might  have  diferedited  the 
Authority  of  his  Gofpel,  but  when  he  has  not 
determined  it,  can  this  be  an  argument  in  di- 
minution of  its  Authority,  if  he  did  not  know 
what  he  did  -aot  profe fs  to  know  ?  Is  it  not  a 
good  Argument  in  confirmation  of  its  Autho- 
rity, that  he  would  affert  nothing  but  what 
he  certainly  knew,  if  in  what  he  was  not  per- 
fectly allured,  he  mentions  no  further  than  he 
knew  of  it  >  So  St  Paul  acquaints  us,  when  he 
fpoke  himfelf,  and  not  the  Lord,  which  is  an 
argument  to  us,  that  in  all  other  cafes  he  did 
not  fpeak  of  himfelf,  but  the  Lord  fpoke  by 
him  :  it  is  a  confirmation  of  his  Integrity,  that 
he  would  impofe  nothing  upon  us  as  of  Di- 
vine Authority,  which  is  not  really  fo,  be- 
en ufe  he  that  told  us  in  any  one  cafe,  that  he 
(poke  of  himfelf,  not  as  from  the  Lord,  would 
have  made  the  fame  Declaration  in  other 
cafes,  whenever  he  had  written  any  thing, 
without  exprefs  Revelation. 

4.  Iu  things,  which  might  fall  under  hu- 
man Prudence  and  Obfervation,  there  the 
Spirit  of  God  feems  not  to  have  dictated  im- 
mediately to  the  Prophets  and  Apoftles,  but 
only  to  have/ufed  a  dire&ive  or  conducting 

Power 


cj  the  Chrifiian  Religion.  47 

Power  and  Influence,    fo  as  to  fifpply  fuch 
Thoughts  and  Apprehenfions  to  them  as  might 
be  moft  proper  and  feafonabk,    and  to  keep 
them  in  the  ufe  of  their  own  Reafon,  within 
the  bounds  of  Infallible  Truth,  and  of  Expe- 
diency for  the  prefent  cafe  and  occafion.  They 
might  be  permitted  to  infert  fuch  things  as  the 
ftate  of  affairs  required  3  which  tho  not  imme- 
diately dictated  by  the  Holy  Ghoft,  yet  were 
agreeable  to  the  end  and  defign  of  his  Infpi- 
ration,  and   ferviceable  to  the  Miniftry,  to 
which  they  were  appointtd.     There  feems  to 
be  no  neceility  to  aflert,  that  St  Paul  fen  t  for 
his  Cloak  and  Parchments  by  Infpiration  of 
the  Holy  Ghoft,  or  that  he  had  any  immedi- 
ate command  or  direction  to  falute  the  parti- 
cular perfons  named  at  the  end  of  his  Epi- 
ftles  5  but  only  that  his  Dofrrine  was  immedi- 
ately infpired  by  the  Holy  Ghoft  :  and  as  he 
might  be  permitted  to  put  that  into  his  own 
words,  but  fo  as  never  to  be  fufteredto  ex- 
prefs  it  otherwife  than  in  fuch  a  manner,   as 
was  fully  agreeable  to  the  mind  and  intention 
of  the  Holy  Spirit,    and  therefore  infallibly 
true  :.So  in  thefe  lefferand  indifferent  matters, 
which  fome  prefent  occafion  made  requifiteto 
be  written  of,  he  had  the  guidance  and  aflift- 
ance  of  the  Holy  Ghoft  to  prevent  him  from 
writing  any  thing,  but   what  was  expedient 
in  thofe  circumftances,   and  ferviceable  to  his 
calling  and  miniftry  in  the  propagation  of  the 
CofpeL 

But 


4?»        The  Reafonabk?iefs  and  Certainty 

But  things  of  an  indifferent  nature  in  them- 
felves  might  become  neceffary  as  to  time  and  ■ 
place,  and  perfons,  and  therefore  might  in 
fome  cafes  be  of  Divine  Infpiration.  St  Paul's 
journeying  into  Macedonia  rather  than  into 
any  other  Country,  was  in  itfelf  a  thing  in- 
different, but  the  falvation  of  many  fouls 
might  depend  upon  it,  and  therefore  he  was 
warned  by  Revelation  not  to  preach  the  word  in 
A/iay  nor  to  go  into  Bithjnia,  but  into  Macedo- 
nia, Acts  16.  6,  7,  9.  In  like  manner  the  Sa- 
lutations of  particular  perfons  at  the  end  of  his 
Epiftles,  tho  they  may  feem  to  us  to  be  of  no- 
great  importance,  yet  might  be  of  mighty 
consideration  and  confequence  to  thofe  who 
were  concerned  in  them.  To  be  falufed  by 
an  Apoftle  in  ^o  particular  and  folemn  a  man- 
ner, might  revive  their  fpirits,  and  encourage 
them  to  perfeverance  under  their  Temptations 
and  Afflictions :  for  his  Salutations  include  his 
Benediction,  which  was  the  exercife  of  his 
Apoftolick  Office  and  Authority  in  one  great 
branch  of  it.  And' God  himfelf  might  direct 
the  Apoftle  to  falute  fuch  perfons  for  their 
fupport  and  comfort,  and  encouragement  in 
the  Faith.  Befides,  the  Salutation  added  at 
the  end'  of  the  Epiftles  are  a  confirmation  of 
the  Authority  of  them  :  the  perfons  there 
mentioned  were  as  fo  many  Witnefies, '  to  at- 
teft  that  they  were  genuine.  For,  befides  the 
general  concernment  of  the  Catholick  Church, 
and  of  the  feveral  Churches  more  efpecially, 

to 


of  the  Chriflidn  Religion.  4$ 

to  which  fuch  Epift'les  were  written,  the  per- 
form wjio  were  fatuted  by  name  in  them,  were 
more  particularly  concerned  to  take  cognizance 
of  them,  and  to  know  all  the  circumftances 
relating  .to  them. 

.  And  St  Paul's  advice  to  Timothy  to  drink  nd 
longer  Water ;  but  to  ufe  a- little  Wine  for  his  jio- 
mactis  fake,  and  his  often  infirmities,  I  Tim.  v. 
23.  was  requisite  to  be  given  in  that  Epiftle, 
I  that  it  might  refrain  recorded* in  the  Scriptures, 
in  confutation  x)f  that  Yuperftition ,  which 
fome  were  guilty  of  in  abftaining  from  things 
lawful,  (and  particularly  from  Wine)  out  of 
an  opinion  of'Holinefs  in  refraining  front 
them,  and  of  fin  in  the  ufe  of  them. 

5.  That  infallible  Spirit  which  aflifted  and 
infpired  the  Apoftles  and  other  Sacred  Wri- 
ters, was  not  permanent  and  habitual,  or 
continually  redding  in  them  ,  nor  given  for 
all  purpofes  and  occaftons  -0  as  we  may  ob- 
ferve  in  St  JW,.  who  acquaints  us  in  fome 
things -that  he  had  not  received  of  the  Lord 
what  he  writes.  But"  the  gifts  of  the  Spirit, 
were  beftowed  for  the  benefit  and  edification 
of  the  Church  5  and  therefore  were  given  in 
fucli  meafures,.at  fuch  jimes,  and  upon  fuch 
occafions,  as  might  be  ufeful  for  edification: 
We  find  that  in  a  matter  of  great  concern- 
ment and  importance,  to  the  whole  Church,  , 
the  Apoftles  met  together  inCouncel ,  to  de- 
cide the  Controverfy  -0  both,  becaufe  according 
to  our  Saviours  promife  to  them,  they  might 

E  expert 


50         The  Reafonablenefs  and  Certainty 

expe&  a  more  abundant  effufion  of  the  Holy 
Ghoft  upon  them,  when  they  were  aflembled 
in  his  name  for  that  purpofe  ^  and  becaufe 
the  thing  in  debate  depended  upo,n  Matter  of 
Fad.  z-iz.  that  the  Holy  Ghoft  was  givcm  to 
the*  Gentiles,  and  therefore  "it  was  reauifite 
that  many  mould  meet  together,  and-  teftifie 
of  that  matter.  Befides,  feveral  that  came 
down  from  Judea  to  Antioch  had  refufed  to 
fubmit  to  the  Authority  of  St  Paul  and  St  Bar- 
nabas, and  it  was  neceflary^hat  thefe  .men  I 
mould  be  convinced  by  the  unanimous  and 
joint  Authority  of  the  Apoftles,  who  being 
met  in  a  full  Councel  declared,*  It  feemed  good 
to  the  Holy  Ghoft  and  to  us,  A&S  1^28.  that  is, 
not  only  to  us,  but  to  the  Holy  Ghoft,  to  the 
Holy  Ghoft  as  well  as  to  us.  And  this  was 
for  an  Example  and  Precedent  to  the  Church 
in  future  Ages,  to  determine  Controverfies  by 
the  Authority  of  Councels. 

6.  The  Gifts  of  the  Holy  Ghoft  were  be- 
ftowed  upon  men,  who  might  have  perfonal 
failings,  and  were  nzen  of  like  Pajjions  with  us, 
*Acl:.  1 4.2  5.  They  had  this  Treafure  in  earthen  Vcf- 
fels,  that  the  excellency  of  the  Power  might  be  of 
God, and  not  of  them f elves,  2  Cor.  4.  7.  But  they 
wercchofen  to  be  Apoftles  and  Evangelifts,and 
therefore  muft  be  fo  far  exempt  from  error  in 
the  execution  ct  'their  Office  and  Miniftry,  as 
net  to  deliver  falfe  Doctrines  in  their  Wri- 
tings, which  wc;e  to  be  read  and  received  of 
aM  Churches  in  all  Ages  of  the  World  $    for 

this 


of   the  Chrifiian  Religion.  5 1 

this  would  have  defeated  and  fubverted  the 
defign  of  the  Inftitution  o,f  the  Apoftles,  and 
of  the  Mi  (lion  of  the  Holy  Ghoft,  and  there- 
fore this  God  would  not  fuffer,  tho  they  might 
be  fuffered  to  incur  fuch  failings  .as  were  no 
prejudice  to  .the  Gofpel  of  Chrift. 

7.  There  being  nothing  alTerted  in  %the  Ca- 
non of  Scripture   but  what  has  fome  relation 
to  the  edification  of  the  Church,  '  tho  fome 
parts  of  it  have  a  lefs  diredr.  and  apparent  ten- 
dency "to  this  *£nd  than  others  5    if  any  one 
paifage  of  circumftarrce  mould  have  been  er- 
roneous ,    this  would  diminifti  the  Authority 
of  the  Scriptures,  and  make  them  in  fome  de- 
gree lefs  capable  to.  promote- the  end  for 
which  they  were  written.    And  there  being 
fo  many  particular  Gifts,    the  Gift  0/  Wifdom 
and 'of 'Knowledge  5    of  Tongues,  and  of  Inter- 
pretation of  Tongues,    and  of  difcerning  of  Spi- 
rits :  and  fo  many  diftinft  Offices,  as  Apoftles, 
and  Prophets,    and  Evangeli/ls,    and  Paftors, 
and  Teachers,    we  cannot  conceive  how  thofe 
Gifts  and  thefe  Offices  could  be  better  em- 
ployed than  in  preferving  that  Book  from  er- 
ror,  which  was  to  be  the  ftandard  of  Truth 
for  aH  Ages  •    or  how,  if  that  Book  had  -not 
been  fecurtd  from  error  by  them,   thefe  Gifts 
and  Offices  had  anfwered  the  end  of  their 
appointment.    * ' 

Thus  much  may  fuffice  to  prove  the  Scri- 
ptures to  be  infallible  in  all  the  parts  and  cir* 
cumftances  of  them.    But  it  may  be  obferved, 

E  2  that 


Ihe  Reafonabknefs  arid  Certainty 

that  if  the  Infallibility  of  the  Sacred  Writers 
had  not  extended  t£>  the  words  and  circum- 
ftances,  but  only  to  the  fubftantial  and  funda- 
mental points  of  Religion,  this  of  itfelf  were 
enough  to  vindicate  the  Divine  Authority  of 
the  Chriftian  Religion.  Nay  further,  if  the 
Scriptures  were  written  only  with  the  fame 
certainty  and  integrity  that  is  mThucydides, 
or  in  any  other  credible  Hiftorian  (which  the 
moft  obftinate  and  inveterate  Adverfary  can 
never  deny  )  yet  even  then  no,  man  without 
much  unreafonablenefs  cou'd  .reject  it. 

4  CHAP.    III. 

Of  the  Style  of  the  Holy  Scriptures. 

Hen  God  reveals  himfelf  to  men ,   he 


w 


muft  be  fuppofed  to  dp  it  in  fuch  a 
manner,as  is  fuitable  to  the  neceflities  and  occa- 
fions  of  thofe  to  whom  the  Revelation  is  made, 
and  in  fuch  Language  and  Forms  of  Speech,  as 
that  he  may  be  underftood  by  thofe  to  whom 
he  reveals  himfelf  5  he  may  be  iuppos'd  to 
fpeak  in  the  Idiom,  and  in  the  Metaphors  and 
Phrafes  in  ufe  amongft  them,  and  u6  allude  to 
their  cuftoms  and  manner  of  life  ,  to  have 
regard  to  the  condition  and*ftate  of  their  af- 
fairs,'and 'to  condefcend  in  fome  meafure  to 
their  weakneftes,  to  fpeak  to  their  capacities, 
fo  as  to  be  underftood  in  his  Laws,  and  to 
encourage  and  excite  men  to  obey  them.  For 
#  •  tho 


of  the  Cbriftian  Religion.  5  3 

tlio  the  particular  reafbn  and  defign  of  every 
Law  be  not  always  neceflary  to  be  known, 
yet  it  is  neceflary  that  thofe  to  whom  they 
are  given,  mould  know  what  the  Laws  are, 
and  that  they  mould  have  their  Duty  prefcri- 
bed  in  fuch  a  way,  as  may  be  effectual  to  re- 
commend the  Pra&ice  of  it  to  them. 

The  ftyle  of  the  Holy  Scriptures  is  a  fub- 
jeft  which  has  been  largely  difcourfed  of  by 
Mr  Boyle  ant  others.  What  I  intend  to  fay 
upon  it  I  (hall  reduce  to  thefe  Heads.'  I.  The 
Grammatical  conftru&ion.  II.  The  Meta- 
I  phors,  and  Figures,  and  Rhetorical  Schemes  of 
Speech.  III.  The  Decorum,  or  fuitablenefs 
of  the  Matter,  or  the  Things  themfelves. 
IV.  The  Method. 

I.  The  Grammatical  conftru&ion  and  pro- 
priety of  Speaking.  '  It  has  been  by  many  ob- 
ferved,    that  there  is  a  great  refernblance  be- 
tween the  ftyle  of  the  Old  Teftament,    and 
that  of  Homer ,  the  moft  ancient  Book  we  have 
befides  ^    and  it .  is  1  jkewife  obfervable,  that 
thofe  things  which  are  by  fome  looked  [upon 
as  defects  in  the  Scripture  ftyle,  as  the  ufing 
one  Gender,  or  one  Number,  or  Cafe  or  Tenfe 
for  another,  the  putting  Participles  for  Verbs, 
the  Comparative  or  Superlative  for  the  Pofi- 
tive,A£tives  for  Paflives,or  Paffives  forAclives,  * 
are  particularly  taken  notice  of  by  *  Plutarch  as*  l«  v»c 
excellencies  in  Horner-^  and  he  fays,  they  wereHomer' 
ufual  in  Profe  as  well  as  in  Verfc  amongft  the 
Antients,    Whatfpever  Solcecifms  or  impro- 
ve 3  prieties 


54         The  Reafonablenefs  and  Certainty 

prieties  of  Speech  are  torbe  found  in  any  part 
i)Ynd       °^  f^e  Scriptures,  the  like  have  been  obferved 
Heinf.      f  in  Homer,  Mfchylus,    Sophocles,  Pindar  and 
Proieg.  ^  Apollonins  Rhoduu,-  by  their  feveral  Scholiafts, 
S3Cr>  '     and  in  Thucydides  by  Diony'flus  Halicamajfats, 
*  Dialog.  and  in  Tul/y  by  *  Erafmus  and  others.     Xeno- 
t  ApuS*  ?^  is 'obferved  by  f  Hellad'ms,   not  to  "be  al- 
Phor.  cod.  ways  exadt  in   point   of    Grammar  ^    which 
cclxxix.    |ie  afcribes  to  his  Military  Life,  and  his  con- 
verfation.  with  ftrangers.     Many  Soloecifms  are 
found  in  the  ancient  Infcriptions,  and  in  Hy- 
gtnus,  an  Author,  as  it  is  generally   fuppofed 
of  Augufiuss  age,    which   are   to   be  imputed 
rather  to  the  cuftom  of  fpeech  amongft  the 
Vulgar,  than  to  the  miftake  of  thefe  Authors. 
For  in  Languages  fo  difficult  as  the  Greek  and 
Latin  are,  it  was  impoffible  but  that  the  com- 
mon  people  muft  often  make  great  mi  (takes, 
which   by  degrees   became  cuftomary,    and 
sTff  i  were  ^ie   cnara&er  of  the  ^  Low  and  Plebeian 
?xxht.& Style  :    and  in  the  Greek  tongue  they  afcribed 
Munkeri  tne]r  So!ce:ifms   to  the  particular  Dialeff  of 

i^Hygi-  tne  PeoP^e5   among  whom  they  were  moft  in 
num.       ule. 

The  St6icks,  who  were  the  moft  numerous 
and   flourishing  Sect  of  Philofophers  in  the 
Primitive  times  of  Chriftianiry,   had  little  re- 
gard to  the  Rules  of  Grammar :  for  they  were 
cautioned  by  their  Mafter  Chryfippus  not  to.be 
t  Mer.     careful  about   fuch   niceties :    and   they  are 
Cafaub.  in  highly  commended  by  a  f  great  Critick  for 
JJ-  ^^cxpreffing  their  thoughts,  thp  commonly  with 
i!n.  x\\  words 


of  the  Chriftian  Religion.  5  5 

words  very  proper  and  fignificant,  yet  in  a  ftyle 
fo  free  from  all  Affectation  or  Curiofity,  as 
come^h  next  to  the  Simplicity  of  the  'Holy 
Scriptures. 

The  defign  of  Revelation  is  not  to  teach 
Words  but  Things,  and  to  exprefs  them  in 
fuch  words  as  may  ferve  for  that  purpofe  5 
and  if  an  improper  word  or  a  foloecifm  may 
be  more  ferviceable  to  that  end,  it  is  beyond 
all  exafrnefs  and  propriety  of  Language.  The 
truth  is,  it  is  a  fign  of  a  little  Genius -to  be 
over-curious  about  words,  as  Demoftbenes  in- 
timated in  his  Reply  to  Mfthines,  telling  him  • 
that  the  Fortunes  of  Greece  did  nQt  depend  up- 
on a  Criticifm  ^  which  Tully  mentioning,  (ays, 
it  is  *  an  eafie  matter  to  pitch 
upon  /word  fpokenin  the  heat  ^^^7£Z 

OI  dllCOUrfe,   and  in  COOl  blood     notare,   idq;,   reftinftis  jam 

iomakefport  with  it.'  But  this   "im°rum  'M*iMs,midcn. 

,         r  \      n  1        r  .      C-ic.  Orator. 

IS  at  large   treated  Of  by  Longl-        f.Cujufcunq;    oratiqnem 

nm^    and  Seneca  fpeaks  excel-   J^deris  foiiidtarn  &  politam, 

I^tlw*^*U'„  '  r         t  re  iciro  animum  quoq;  non  mi- 

lently  to  this  purpofe  5  f  If  you   nus  efTe  pufiiiis  occuparum. 

Obferve,     fays  he,     that  a    manS     Magnus  ille  remiffiui  Joqui- 

fpeech  is  too  nice  and  critical,  ^gfiUJESZ 
be  lure  that;  he  has  a  mind  ta-   quam  cur*.   Senec.  E$iJ» 
ken  up   with  little  things.     A   cxv' 
man  of.a  great  mind  fpeaks  with  the  lefs  cau- 
tion and  exa&nefs,    whatfoever  he  fays,  he  is 
better  afTured  of  the  matter  of  his  difcourfe, 
than  to.  trouble  himfelf  much  about  words. 
This  is  the  reafon  that  fo  many  great  Authors 
have  afforded  fo  much  work  for  the  Criticks, 

E  4  to 


5  6         The  Reafonablenefs  and  Certainty 

to  blame,    or  to  excufe  them,    and  very  often 
to  commend  them    lor  departing  from    the 
common  forms.    The  Old  Teftament  has  no- 
thing of  this  nature,  but  what,  for  ought  that 
can  now  be  known,    was  moft  proper  in  the 
Hebrew  tongue,  whatever  it  may  be  in  others. 
And  as  to  the  New  Teftament,"  it  is  penned  in, 
fuch  words,  and  in  fuch  conftrufrion  of  Gram- 
mar,   as.  might  render  it  moft  ufeful,    not  ac- 
cording to  the  Attkky    or  any  other  dialed, 
which  was  known  to  fo  few  in  coinparifon, 
that  it  was  confined,  as  it  were,  to  one  Coun- 
try, or  known  only  to  the  Learned  in  others  5 
but  in  fuch  Greeks  as  was  generally  underftood 
in  the  remote  and  numerous  Nations,    where 
that  Language  was  fpoken.   For  which  reafon 
fo  many  expreflions  are  taken  from  thfc  Tran- 
slation of  the  Septuagint^    which  was  fo  much 
in  ufe  amongft  the  Prdfelytes.  in  all  parts  o£ 
the  world.    In  the  Preface  to  the  Book  of  Ec- 
clejiaflicus  it  is  obferved,  that  the  fame   things 
ottered  in  Hebrew   and   tranjlated  into  another 
Tongue,  have  not   the  fame  force  in  them  5  and 
frj         *  St  Jerom  (hews,  that  there  was  a  neceffity  of 
ad  Amos,  making  ufe  of  fuch  words,    as  were  firft  taken 
v.  8.  &  in  from  the  -Heathen  Fables,  in  translating  the 
Gaiat^  Scriptures,  which  had  no  affinity  to  them;  but 
j.  when  men  fpeak  or-  write,    they  muft  'do  it  fo 

as  to  be  underftood,  unlefs  they  will  do  it  to 
nO  purpofe  ^  and  therefore  muft  take  fuel; 
words  as  are  to  be  had,  and  are  intelligible  to 
thofe  for  whofe  benefit  they  write,   and  tliey 

muft 


o/  the  Chrifiian  Religion.  57  ' 

muft  be  contented  too  with  fuch  Grammatical 
conftru&ion,  as  well  as  with  fuch  words,    as 
(hall*  be  found  expedient  to  the  end  for  which 
they  write.    *  Sometimes  again  it.  was  necefTa-  *  Hieron. 
ry  to  frame  new  words,  to  exprefs  the  Proprie-%12n  al3t,I» 
ty  of  the  Hebrew  Language,   as  Tully  has  done 
in  his  Books  of  Philofophy,  to.  explain  in  La- 
tin the  terms  of  it  in  the  Greek  tongue.     And 
in  all  refpe&s  men  muft  accommodate  therh- 
felves-to  their  fubjed/and  to  the  capacities  of 
thofe  for  whom  they  undertake '  to  difcourfe 
upon  J  t. 

II.' Metaphors,  and  Pvhetorical  Schemes  or 
Figures  of  Speech.  Men  differ  as  much  in  their 
forms  and  fchemes  of  fpeaking,  as  they  do  in 
their  manners  pr  cuftoms,  'or  in  their  com- 
plexions and  dilpofitions.  Every  man  has 
fomething  peculiar  in  his  way  of  exprefiing 
himfelf,  which  is  fo  eafily  diftinguiihed  by 
good  Criticks  from  that  of  others,  that  they 
feldom  fail  in  it,  tho  there  can  be  no  abfolute 
certainty  in  thinss  of  this  nature.     Andd-  Pho- *  p,hot-, 

'  cod  cc  x\r 

tins  obferving  that  fome  Orations  which  pafs* 
under  the  name  of  Demofthenes,  were,  by  rea- 
fon  of  the  difference  of  ftyle,  afcribed  by 
certain  Criticks  to  other  Authors,  makes  this  " 
remark,  that  he  had  often  taken  notice  of  a 
great  refemblance  in  the  ftyle  of  Orations 
made  by  different  Authors,  and  of  as  great  an 
tmlikenefs  in  the  ftyle  of  thofe  made  by  the 
fame  man.  But  the  different  character  and 
manner  of  ftyje  in  the  fever.i!  Countries  and 

Nations    ' 


58  The  Redfonablenejs  and  Certainty 

Nations  of  the  world  is  much  more  eafily  difc 
cerned,  than  it  cart  be  in  particular  men  of  the 
fame  Country.     Thr  people  of  Carta,  Phrygia 
*  Adfcive- anci  My  ft  a  were,  not  at  all  polite  and  neat  *, 
tamfuTs   fays  Tully,    and.  therefore   they  loved  a  grofs 
auribus  o-  and  flovenly  kind  of  difcourfe,  which  the  Rho- 
q«^d<Km  diaKS*   no#t  far  diftant  from  them,    never  ap- 
icun-      proved  of,  and  the  other  Greeks  liked  it  much 
*Sdja£kfa>    but   ^ie  Athenians  could  not  endure  it. 
S^isge-    f  There  were,  three  .kinds  of  ftyle  among  the 
nus.  Cic.  Greeks,  the.  Attick,    the  Afiatick  and  the  Rho- 
\  Qaintil.  d-ian  5    and  Tully  befides  makes  the  Afiatick 
inftit.  Hb.  twofold.    The  Attick  was  clofe  and  compre-  ♦ 
Gc-CBrut.  henfive  5    the  Afiatick   was  quite  contrary  to 
this,  and  was  very  lofty,  figurative  and  copi- 
ous 5    which   fome  affigned  to  ■  other  caufes, 
but  guintilian  more  truly  thinks  it  proceeded 
from  the  different  nature  and  temper  of  the 
•        Athenians  and  Afiaticks.     The   third   kind  of 
ftyle  was  the  Rpodian,  which  was  of  a  middle 
nature  betwixt  the  other  two,  neither  fo  con- 
cife  as  the  Attic,  nor  fo  redundant  as  the  Afia- 
tick, but  was  a  mixture  of  both  $  the  Genius  of 
that  people  inclining  rather  to  the  Afiatick,but 
IE/chines  in  his  BanilTimentat  Rhodes  reformed 
their  ftyle,    and  fafhioned  it  after  the  Attick 
manner,    as  far  as  the  Rhodian  Genius  would 
admit  of  it.     • 

It  would  be  endlefs  to  make  obfervations 
upon  particular  Authors.  Xenophon  and  Plato 
have  not  efcaped  the  Cenfure  of  Longinus  5 
and  Den/oflhenes  and  Cicero,  befides  what  hath 

been 


"  oftb?  Ch  rift  tan  Religion.  52 

been  obje&ed  to  them  in  particular,  fall  under 

the   general   cenfure,    which  *  Seneca  pafieth  *  Nullum 

upon  all   Authors  of  the  greateft  Fame  and  phcJtTn! 

Merit  5  but  he  adds,  that  there  is  no  certain  genium. 

rule  for  Style,  which  is  continually  altered   by  Da  miht 
1        r         1      n  c   1        1  "3uem  cun- 

the  ule  and  cultom  ot  the  place.  ■  que  vis 

magni  no- 
*  minis  virum,  dicam,  quid  ilH  setasfua  ignoverit,  quid  in  illo  Sciens  di£ 
limulaverit.     Sen.  Epift.  cxiv. 

Both  the  Language  and    Actions   of   the 
Eaftern  Nations,  efpecially  in  the  earlier  ages 
'  of  the  world,  had*fomething  rrfore   vehement 
and  paffionate  irf  them,  than  thofe  of  thefe 
Weftern  Coun treys.    The  Stiles  and  Titles  of 
of  their  Kings  are  a  remarkable  inftance  of  this  5 
witnels  that  of  Sapores  *,    Rex  Regmim  Sapor,  *  Ammi- 
particeps  fidernm,  frater  Solis  &    Lun<e  ConJ2antizce\yino. 
Cdfari,  fratri  nieo,  Salutem  plnrimam  clico.    And  lib.  14.  c 
they  retain  the  like  Titles  to  this  day  $    f  the  l^^ 
Grand  Siguier's  is  in  fome  things  the  fame,  in  mft.Ub.  \. 
others  more  extravagant  5  he  is  (tiled,  God  on c- 2- 
Earth,  the  Shadow  of  God,    Brother  to  the  Sk?i 
and  Moon,  the  Giver  of  atl  Earthly  Crowns.  The 
King  of  *  JEthiopia  calls  himfelr,    the  King  at  *  Letter  of 
xchofe  Name  the  Lyons  tremble.  •     ?aJ'jJ-  *" 

The  Romans  themfelves,    who  ufed  greater /» Geddes 
modefty  of  ftyle,    and  more  gravity  in  their  church 
aftions  than  many  other  Nations,  practise!  di-/Efhiop. 
vers  things  in   their  Orations   and  Pleadings, 
which  amongd  us  would  be  very  ftrange  andt^' 
abfurd.     Thus  f  C.  Gracchus,  a  great  and  pb-3.  Qui'n 
pular  Orator  at  Rome,    was  wont  to  have  oneti!-  1inLfti" 

*  '  ^       ,  tut.  Jib. 1. 

ltandc  io. 


de 

lib. 


6 o  The  Redfonahlenefs  and  Certaihty 

ftand  behind  him  with  a  Flute,  to  give  him 
the  true  Key,  to  which  he  was  to  raife  his 
voice  ^  which  would  go  near  to  make  the  beffc 
Orator  amongft  us  ridiculous.  It  was  cufto- 
mary  likewife  with  the  Romans,  to  ufe  all  arts 
to  raife  the  paflions,  by  Aftions  and  Reprefen- 

*  Cic.  pro  tations  as  well  as  by  Words :  *  Sometimes  they 
•  exno-  would  hang .  up  a  Picture,  reprefenting  the 
Fact  about  which  they  were  to  fpeak,  and  the 
Accufers  were  wont  to  produce  in  open  Court 
a  Bloody  Sword,  or  the  Garments  of  the 
Wounded,  an$  the  Bones,,  if  any  had  been 
taken  out  of  their  Wounds,  or  to  unbind  the 

t,Q;u'ntlJ-  wounds,  or  fhew  the  Scars.     4*  gbtarum  rerum 

ib.  lib.  6.  .  ,  •        /i  r»      ■  r 

ci.    •     wgens  pleru-mque  vis  ejt0  velut  in  rem  prejentem 

animos  hominum   duccntiumy    Thefe  and  other 

things  more  ftrange  to  us,were  pradtifed  by  the 

mod  famous  Orators  of  their  times  amongft 

the  Romans,  by  which  they  fpoke  to  the  eyes, 

as  it  were,   of  their   Hearers,    and  therefore 

thefe  may  well  be  reckoned  amongft   the   Fi- 

?  Cic.  o-gures  and  Modes  of  Rhetorick,  whereby  they 

iaNuL'a    gained   upon   the  affections  of  the  people  *. 

perturba-  Tully  tells  us  of  himfelfjthat  he  took  up  a  Child 

tic  animi,  fQrrietimes,  and  held  it  in  his  arms  to  move 

poris ;   "companion  .$  and  that f  when  M.  Cdlidins  had 

frons non  accufe'd   c%  Gdlihis  of  ati  attempt,  to  poifon 

noa  fe-'  bim,  and  had  made  it  out  by  clear  prqpt,   he 

imtrr  ps-  urged  this,  as  a  fuflicient  objection  a^ainft  all 

£isn(i:?uod  that  Callidhis-  had  faid,  that  he  had  not  ex- 

ivum  cfi)  prett  any  paflion   in   his     pleading,    he   had 

nSofup" not    ^10te    !^s  Forehead  ,     r.pr  his  Thigh, 

K-ro'Brut.  UOr 


.  of  the  Cbriftian  Religion.  € i 

nor  ("which  was  the  leaft  thing  he  could  have 
done,  it  his  accufation  had  been  true)  he  had 
not  fo  much  as  ftampt  with  his  Fpot.  Calli- 
dius  had  all  the  accomplilhments  of  an  Ora- 
tor*  but  this  of  moving  the  paflions  by  fuch 
means  ^  and  the  want  of  this  was  looked  upon 
•as  a  very  great  deleft  .in  him.  Upon  the 
death  of  the  two  Scipio's  in  Spain ,  when  the  • 
fignal  of  Battle  was  giyen. by, the  new  Gene-  ■ 

ral,  *  Livy  defcribes  the  Roman  Army  weep-ay ,™' \£ 
ing,  and  knocking  their  heads,  and  throwing 
themfelves    upon  ■  the  Ground.      And  what 
could- a  Speech  at  anytime  have  availed  with 
fuch  men,  that  had  been  delivered  in  a  cold 
and  ;  unafFecling  manner  ?  •  f  C<efar  himfelf  t  Suet.    . 
wept,    and   rent  his  Garment   in    a  Speech -Jul* 
which  he  made  tp  his  Souldiers,  as  foon  as 
he    had    paft  the    Rubicon.     Whoever  ob- 
ferves    their    Orations  •,     would   think  *  t»hat 
the    ancient  Greeks  and    Romans  had   tears 
more  at  command  than  men  now  have :    for 
the  Orators  wept  as  freely   upon  every  oc- 
cafion,  as  if   that  were   true    of  them  all, 
which  JEfchines   *  (aid  of  Demoflhenes,  that  *  fflchlty 
it  was   eaiier   for  them   to  weep ,    than   for£onftr- 
others  to  laugh.    And  fometimes  not  only  te  ip  ' 
the  Orators  themfelves,    f  but  the  Judges  oi+Cic.  pro 
the  whole  Auditory  were  all  in  tears.     The  pra0ncl^;, 
great  art  of  Oratory  confided  in  A&ion,  (  by  ion.  Pro 
which  is  to  be  underftood  both  the  voice  andRabirio- 
gefture)  asDemofthenes,  that  bell:  knew,   de- 
clared, and  therefore'  though  .nothing  were 

more 


6  b         The  Reafcnah/enefs  and  Certainty 

more  common  than  for  Hiftorians,  and  Po 
ers,  and  Philofophers  to  read  their  works  to 
the  people,  yet  the  Orators  feldom  read  their 
*  Recke-  Orations  y  however,  *  Tully  fqmetimes  did 
turoratio,  it.  And  from  the  time  that  Auguflus  read  his 
qu*  prop-  speeches,  which  he  had  occafion  to  ufe  in  the 
magnim-  Senate,  or  to  the  People  or  Souldiers,  it  grew 
dinem      jnto  a  cuftom'by  his .  example  and  encourage- 

di&a   de  i  r  .         »j  ° 

Scripto    rnent,  and  lo  contmu  d.  .     . 

eft  Cic  * 

Pro  Plancio.    Ac  ne  periculum  memoriae  adiret,  aut  in  edifceodo  tem- 
pus  abfumeret,  inftituit  recitare  omnia.     Suet,  in  Auguft.  c.  84.  vid.  ib. 
c.  89.     Quanquam   Orationes  5c  ryjftri  quidam  8c£rxci    leftitaverunt. 
Plin.  lib.  7.  Epift.  17. 
■ 

t  Qua  .  The  common  f  Forms  of  Speech  even  a- 
one?flfrte-monS  tne  R°mdn  Country  men  ,  were  fo  Me- 
quentiffi-  taphorical,  that  they  will  fcarce  bear  a  Ijteral 
me  Sermo  verfion  into  our  Language.  AndthePhilo* 
utiter  non  fophers  themfelves  had  cuftoms  which  may 
modour-  feem  very  odd  to  us  :  it  *  was  a  cuftom  among 
edam  Ku-  tn-em  wnen  they  propounded  a  queftion ,  to 
fticorum  .offer  with  it  a  dryed  Fig,  and  he  that  accept- 
Siquidem  e^    f  tjie  p-_  thereby   undertook  to  anfwer 

eft  eorum  n- 

gemmare  the  queltJOn.  ■  .      ■ 

vites,  (Iti- 

re  agros ,  Jams  eflfe  fegetes,  luxuriofa  frumenta.    Nihil   horum  earum 

audader,  &c.  Cic.  Orator. 

*  Joac.  Kuhnii  obfervat.  ad  Diog.  Laert. 

The  Figurative  expreffions  of  the  Prophets 
and  their  Types  and  Parables^  were  fuitable  to 
the  cuftoms  of  the  places  and  times  wherein 
they  lived,  and  very  fit  to  give  a  lively  and 
arTe&ing  reprefentation  of  the  Nleflage  they 
had  to  deliver.    Thus  for  inftance,  it  was  a 

£U- 


cj  the  Chifiian  Religion.        *        6 j 

cuftcmary    thing  in  thofe  Ccuntr^ys  to  rend 
their  Garments,  to  pluck  eff  their  Hair,  to 
go  bareicct,  and  cover  their  faces,  in  time  of 
grief  and   trouble,    which  would  be  looked 
upon  as  a  certain  fign  of  difira&icn  amongft 
us,  but  was  commonly  done  by  the  graveft 
and  wifeft.  men   in  thefe  parts  of  the  world. 
And  the  expreflicns  of  their  Joy  and  other 
Pailions,  were  prcpcrticnble  to  thofe  of  their 
forrow.    Now  it   was  reafonable,    that  the 
Prophets  in  delivering  their  Prophecies  (could 
accommodate  themfelves  both  in  their  words 
and  actions,  to  the  people  to  whom  they  were 
to  be  delivered  :    For  elfe  they  would  never 
have  been  regarded,  or  would  have  made  lit- 
tle or  no  impreflion  upon  their  minds,  which 
caufed  the  falfe  Prophets  to  take  the  fame  me-  . 

thod,    I  Kings  .22.  2. 

It  is  *  Origen's  obfervation,  that  the  Pro«*Orig«i, 
phets  fometimes  had  matters  of  fmall  ]'m^r'Ceinrub 
tance  revealed  to   them  ,    as  when  Samnel^Q- 1. 
quaintcd  Saul,  that  the  AiTes  were  found , 
i  Sam.  9.  20.  that  they  might  keep  the  peo- 
ple from   going  to  falfe  Prophets  to.be  fa- 
tisfy'd  in  fuch  things  ^    befides  that,  by  this 
means  they  gained  authority  to  be  rely'd  up- 
on, .when  they  had  affairs  of  the  greateft  con- 
fequence*  to  ioretel.     And  there  was  reafon, 
that  in  every  cafe,  they  mould  make  all  ne- 
cellary  allowances  for  the  infirmities  of  the 
people  with  whom  they  had  to   do,    and 
fliould  ufe  all  fitting  compliances  with  them, 

that 


^4        The  Reafonab/enefs  and  Certainty 

that  they  might  the  more  prevail  with  them 
for  their  good.    • 
*  Hier.  in     it  is  the  cuftom  of  the  Prophets,as  •*  St  Jerom 
Abdiam.  0kferveSj  when  they  fpeak  againft  Babylon,  the 
Ammonites,  the  Moabites,  the  Philijlines,  and  o- 
ther  Nations,  to  ufe  many  expreflions'and  idi- 
oms of  the  language  of  the  people  concerning 
+  Ijishr|  whom  they  Ipeak.    f  One  who  was  as  con- 
Talmud  verfant  in  the   Jervifi  Learning  as  mod:  men 
exerck.on  have  been,  tells  us,  that  their  Books  abound  e- 
Mact.  J3-very  w]icre  with  Parables,  that  Nation  •  incli- 
Famiiiate  ning  by  a  kind  of  natural  Genius  to  this  fort  of 

&fiMx?  ^n(-tor^c^-     And  lt  ^s  to   De  conlidered,    that 
me  Pak-feveral  things,  which  afe  fet  down  as  Matter 
ftinis    ad0f  Yad;,  might  not  be  actually  done,  but  only 
fenno"1    reprefented  as  done,*  to  make  the  more,   lively 
nemfuutftjtnprefEon  upon  the   Hearers  and    Readers, 
jwgere,"  wno  we^  enough  underftood,  'that  it  was  not  ' 
&c.  Hier. neceflary,  that  thefe  things  ihould  be  actually 
in  Matt,  p^gionued  .  but  they  might  be  only  paraboli- 
cal defcriptions  or  repretentations  of  Matter  of 
Fact,  the  better  to  illuftrate  ajid  convey  thofe 
'commands  and  inftru&ions  to  their  minds, 
*  Hier., in  which' were  to  be  delivered.     Thus  *  St   Je- 
?wx'n.8cyom  and  Matmonides .underftood  EzekfeFs  ly- 
comment.ing  on  his  fide  for  three  hundred  and  ninety 
Mammon  days,  and  Hofeas  marrying  an  Adulters,  only 
More  We- as  Similitudes,    or  Parables  and  Figures  of 
vocb.Part.  Speech  5  and  thus  f rom  the  Ancient  Rabbins, 
c'  4  '  they  interpret  both  what  is  related  of  thefe 
'•  two  Prophets,  and  that  which  is  faid  of  Jcre. 
mak's  hiding  his  Girdle  in   Euphrates.    This 

was 


of  the  Chriflian  Religion.  6$ 

was  themoft  intelligible  and  effectual  way  that 
could   be  made  ufe  of  to  a  people,    among 
whom  fuch  figurative  expreflions  were  ufual, 
and  known  to  mean  no  more  than  what  they 
were  intended  for.     So  Jeremiah  is  fa  id  to  be 
*  fet  over  the  Nations,    and  over  the  Kingdoms,  *  s,c  dl" 
to  root  out,    and  to  pull  down,    and  to  (lefiroy^  Hiftorici 
and  to  throw  down,  to  build  and  to  plant,    Jer«  eos  occi- 
i.  io.    becaufe  he  was  appointed  to  prophefie^' •?£?" 
of  all  thefe  things.    Ezekiel  fpeaks  of  himfelf  dem 
as  coming  to  deftroy  the  City,  -  becaufe  he  pro-  J"™™", 
phefied  that  it  ihould  be  deftroy ed,    Ezek-  40.  comment. 
9.   and  the  fame  Prophet  in  his  defcription  of a^  Theo- 
the  City  and  the  Temple,    has,  delineated  thech"ac>. 
Temple  larger  than  all  the  earthly  JerufJem,  *k*   ao- 
and  Jerufalem  larger  than  the  whole  land  of  >eW**. 
Canaan,to  (hew  the  Jews  the  neceflity  of  under- 
ftanding  him  in  a  myftical  and  fpiritual  fenfe^ 
f  as  one  has  obferved,  who  very  well  under*  \^$£*'0c 
(food  the  dimenfions  of  both.    And  thus  Ez%-  the  Tempu. 
kid  was  alfo  carried  from   place  to  place  in  ch-  ll- 
fifion  only,  as  the  Text  feems  toexpflefs,  Ezek. 
11.  1.  40.  1,  2.    as  the  Jews  *  in-  St.  Jeroms  *Hier . 
time  undeiftood  it-,    and  as  the  Chaldce  Para-  Dan. 
phfafe  interprets  it.    But  Hofea  might  be  com- 
manded either  in  vifion  or  in  reality  to  marry 
a  woman   who  had  been  an   Adultrefs,    but 
f   afterwards  became  chafte  and   vertuous  5  L^ndut 

Prophera 
interim,  ut  fequamur  hiftoriam,  fi  meretricem  converterit  ad  pudt 
ciciam,  fed  potius  laudandus,  quod  ex  mala  bonam  fecerit  id.  Com 
ment.  in  Hof.  c.  I. 

F  thereby 


66        The  Reafonablenefs  and  Certainty 

thereby  to  fet  an  example  to  the  Ifrac/ites^ 
who  had  gone  a  whoring  after  other  Gods,  that 
if  they  would  forfake  their  falfe  Cods,  and 
return  to  the  true  God,  the  God  of  their  Fa- 
thers, he  would  ftill  accept  and  receive  them, 
in  like  manner  as  the  Prophet  had  took  an 
Adultrefs  to  wife,  upon  aflurance  that  (he 
would  prove  faithful  to  him.  However  this 
be  underftood,  thefe  actions,  and  others  of 
like  nature,  are  to  be  look'd  upon  no  other- 
wife  than  as  the  ftyle  of  Scripture,  or  as  cer- 
tain ways  of  expreffing   the  Divine.  Will   to 

Aa!omm  meru  For  t^ie  m*nc*  may  ^e  expreft  by  *  A&i- 
quafi  cor-  ons  as  well  as*  by  Words,  and  whatever  A&i- 
porisquae-  Q  s  were  perform'd  with  this  intention,    pro- 

dam    elo-  .  r  ,  ,  ,  j  .  r  rL    1  r  i *p 

quentia.    perly  come  under  the  notion  ot  ltyle,    or  dii- 

cic.  Ora-  ferent  ways  and  modes  of  expreflion  s  and  all 

objections  made  againft  them  under. any  other 

potion,  proceed  upon  a  miftake,    and  can  be 

of  no  force. 

The  Prophetick  fchemes  of  Speech  which 

feem  molt  ftrange  to  us,   were  ufual  with  the 

t  Com-     Eaftern  Nations,    f  as  Mr  Mede  (hews  of  the 

Apocal11  Indians,    Perfans   and  Egyptians.     The  Rcve- 

Fart,  i.'    lation  of  St  John  chiefly  confifts  of  allufions  to 

the  Cuftoms,  and  Hiftory,    and  Notions,  and 

Language  of  the  Jews,  as  he  and  Dr  Lightfoot 

have  (hewn  in  many  places,   which  are  moft 

contrary  to  our  manner  of  fpeaking.     And 

fome  paffages  allude  to  the  cuftoms  of  other 

Nations,  well  known  and  pra&ifed  at  that 

time.    Thus  the  Slaves  were  wont  to  have 

their 


of  the  Chrifiian  Religion*  6j 

their  Mafters  Name  or  Mark  upon  their  Fore* 
head,  and  the  Souldiers  to  have  the  name  of 
their  General  upon  their  Right  hand  $  and 
the  like  marks  were  wont  to  be  received  by 
men,  in  token  that  they  had  devoted  them- 
felves  to  xjieif  Gods  :  from  whence  we  read 
of  the  mark  of  the  Beafi  received  by  his  Wor- 
th ippers,  /";/  their  right  Hand  or  in  their  Fore- 
heads ,  f  Rev.  13.  16.  and  of  his  Fathers*. Vid- , 
Name  written  in  the  Foreheads  of  thofe ,  that  Joc#  * 
ftand  in  Mount  Sion  with  the  Lamb,  Rev.  14. 1. 
St  Paul  alludes  to  the  Grecian  Games  in  his 
Epiftle  to  the  Corinthians,  who  were  much 
addicted  to  thofe  fports,  and  had  one  fort  of 
them,  the  Ifthmian,  perforrn'd  among  them, 
1  Cor.  9.  24,  25.  and  he  alludes  to  the  diftin- 
ction  among  the  Romans,  between  Freemen 
and  Slaves :  For  which  h£  gives  this  reafon, 
that  it  was  in  condefcention  to  them,  I  f peak 
after  the  manner  of  men ,  becaufe  of  the  infirmity 
of  your  flefe,  Rom.  6.  19.  Melchifedec  is  faid 
to  be  without  Father,  without  Mother,  without 
defcent,  Heb. "7.  3.  becaufe  his  Pedigree  is  un- 
known 5  which  was  a  mod  lignificant  way  of 
expreffion  to  the  Jews,  who  were  fo  careful 
and  exact  in  their  Genealogies.  But  the  very 
fame  manner  of  expreffion  is  alfo.  ufed  f  bytPatre 
Livy,  Horace  and  Seneca  upon  the  like  occa-  nuiio,nu- 

r-     •'  r  tre  ierva. 

hons.  .  Liv.  iib.4. 

:  c- 3- ' 

nulhs  majoribus  ©rtos  Horac.Serm.  lib.r.  fat.6.— —  duos  RomanosReges 

efle  quorum  alter  Patrem  non  haber,  alter  Matrem.    Nam  de  fervij  Ma- 

tre  dubitatur :    Anci  Pater  nullus ;-  Nume  nepos  dicitur.  Sentc.  Epift. 

c.  8. 

F  2  Therc 


6  S  1  l)e  K  <  an  J  Certainty 

Nature,    bal  vzt)  raucl: 

in  the 
Sc 

i 

17,  1 ;.  and  1 

i 

ivn- 

I .  •■;.     >.  cry  in  J 

ftin- 

g  . 


ral  for  M< 

of 


of  the  Cbriflian  Religion.  69 

ophy  in  Profe  till  the  time  of  Cyrus,  fc 
'  Pliny  tells  us  Pherecydes  firft  wrote  in  P^fe;    *  *|«J» 
which  mult  be  undei  of  Philc  for5  . 

he  alcribes  the  firft  writii  goi  Profe  in  Hiftory  ?.  c  r£ 
to  Cddmrt/Mtle/tMf.&nd  th  /  ^t/!^" 

extant  in  Profe,  Herodotus.  Thkcydidrs ,and  Xe*loc. 

nophon  have  man)  I  -'- 

dom  or  never  met  withal  betides, 

Poets.     //.  Stephens  made  a  f  the 

Poetical   words  ufed   by   Xenophon,    w 
prefix'd  to  his  Works.     And  the  Orators  both 
Oflg  the  Greeks  and  Romans,  we;  aft 

and  curious  in  the  Feet  and  Meaiure  of  their 
Prof.-,  as  the  Poets  could  be  in  Verfe.    Great 
part  of  the  Scriptures  is  in  Verfe,  and  tl 
lercnt  way  of  writing  i  ind 

Nations,  appears*  in   nothing  more,    t 
the  feveral  forts  of  Poetry.     That  v.  Ti- 

ling a4I  Verfe  in  EUiime,  which  irwt.':efe  pans 
of  the  World  is  moft  inufeand  efteem,  would 
have  been  ridiculous  to  the.  Greek*  and  Ro- 
n/easts :  Tho'  the  ufe  of  [Chime  in  Verfe  is  fo 
fir  from  being  example  in  Antiquity,  that  it  is 
perhaps  the  moft  ancient  of  all  way  wri- 

ting Verfe.  Acrofricks,  tho'  of  no  e<  teem,  and 
Jittle  us'd  in  many  Age$  and  Countries,  are  of 
great  Antiquity.  Vcrfes  IbmpoCed  in  the  A- 
►ftick  and  Alphabetical  way,  were  found  to 
be  a  help  to  the  M  and  this  benefit,  and 

the  ornament  which  it  >vas  then  fuppofed  to 
give  to  Poems,  is  the  caufe  why  it  is  fometimei 
ufed  in  the  Scriptures :  and  fometimes  the  In- 
F    3  fpira- 


jo         The  Reafonablenefs  and  Certainty 

fpiration  was  fo  ftrong  upon  the  Writers  mind, 
as  to  interrupt  the  Art  and  Method,  which  he 
hod  propofed  to  himfelf,  as  Pf.  25.  and  145. 
cr  perhaps  it  might  be  cuftomary  upon  certain 
occaGgns  to  omit  fbme  Letter  in  the  Alphabet 
iii   fuch    compoiitions,  for  reafons  which  we 
are  ignorant  of,  but  which  might  be  very  fa- 
tisfa&ory  and  agreeable  to  the  fenfe  of  thofe 
• Athenat.  Times  and  Countries.      *  The  :ah  «*/>**©■  is 
c.  iJ.°"     an  example  of  this  among  theGreeks,  ufed  by 
t  Cafaub.  Vitidar  and  other  ancient-  Poets  : .  The  old  f 
inAthen.  Spartan,    Dqrick  and  JEolick  Dialed  changed 
'2  into  P,  the  rough  found  of  this  Letter  being 
more  agreeable  it  Teems  to  thofe  People  ^  and 
if  any  of  them  had  written  Acrofticks  and  Al- 
phabetical Pcjems,  2  would   have  been  omit- 
ted.    Rhophalick  Verfes,  which  begin  with  a 
Monofyllable,  every  word  encreafing  by  one 
fyllable  more  than  the  former,  are  to  be  found 
in  Homer  .-*and  the  Leonine  or  Monkifti  Verfes 
with  a  double  Rhime,  one  in  the  middle,  and 
the  other  at  the  end,are  not  without  precedent; 
To  fay  nothing  of  the  Poems  compofed  of  di- 
vers forts  of  Verfe,  and 'framed  into  the  fhape 
of  feveral  things  by  Simmias  Rhoditts,  fome  of 
which  are  afCribed  to  Theocritus*    The  Repe- 
titions fo  frequent  gi  Homer,   were   not   for 
want  of  words,  (for  no  Author  ever  wanted 
them  lefs  than  he)  but  out  of  choice,  though 
larter  Poets  have  not  thought  fit  to  imitate  him 
in  this,  and  Martial  turn'd  it  to  Ridicule.     It 
is  certain  that  nothing  is  more  various,  than 

the 


of  the  Chriftian  Religion.  7 

the  Wit  and  Fancy  of  Man,  and  it  is  as  certain, 
that  whoever  would  write  to  any  purpofe,muft 
write  in  fome  fuch  manner,  as  the  temper  of 
the  people,  to  whom  he  writes,  will  bear,  and 
as  their  cuftoms  require. 

But  before  I  leave  this  particular,  it*  may  be 
proper  to  c'onfider  the  ftile  of  Scripture,  in  the 
Metaphorical  and  Figurative  ufe  of  words,  in 
fpeaking  of  the  Works  and  Attributes  of  God. 
There  never  was  any  Book  written  in  a  ffcridt 
a*nd  literal  propriety  of  words,  becaufe  all 
Languages  abound  in  Metaphors,  which  by 
conftant  ufe  become  perhaps  better  known  to 
the  Natives  of  a  Country,  than  the  original 
words  themfelves,  and  in  proceis  of  time  of- 
ten caufe  them  to  be  quite  laid  afide.  But  then 
this  borrowed  and  Metaphorical  fenfeof  words 
may  be  very  ftrange  to  Men  of  «other  Coun- 
tries, efpecially  when  they  are  taken  for  things 
peculiar  to  the  place,  where  they  are  ufed. 
The  Horn  of  the  Son  ofOyl  (ignifies  in  our  way 
of  expreflion  a  very  fruitful  Hill,  Ifa.  5. 1.  and 
Horn  fign*ified  fit  ength  in  the  Hebrew  Tpague, 
as  familiarly,  as  Robur  ox  Oak  fignifies  the  fame 
in  Latin. 

And  not  only  the  Valleys  are  faid  to  fljotrt 
and  fing,  Pf.  65.  13.  but  the  befi  Fruits  in  the 
Land,  are  in  the  Hebrew  called  the  finging  of 
the  Land,  Gen-.  43. 1 1.  The  word  Rock  is  often 
ufed  to  denote  the  Almighty  Power  of  God, 
and  by  the  Septnagint  and  vulgar  Latin,  is 
fometirnes  translated  God.    For  their  Rock  ** 

F  4  not 


72         The  Keafonablenefs  and  Certainty 

not  as  our  Rock,  even  our  Enemies  being  Judges, 
Deut.  32.31.  thofe  verfions  render  it  their 
Gods,  and  our  God,  and  in  like  manner,  v.  4, 
15,  18.  Pf  31.  3.  73.  26.  //  f£ere  */y  G^  be- 
fides  me*?  yea.  there  is  no  God,  I  know  not  any, 
Ifai.  46.  8.  in  the  Hebrew  it  is,  there  is  no 
Rock,  as  the  Margin  of  our  Bibles  remarks. 

This  ufe  of  Metaphors  arifeth  partly  from 
the  Ukenefs  that  is  perceiv'd  between  things, 
which  makes  one  thing  to  be  expreft  by  ano- 
ther, and  gives  a  delightful  illustration  CO  the 
things  difcourfed  of,  and  partly  from  our 
want  of  fit  words  to  exprefs  the  various  na- 
tures of  things,  efpecially  of  things  fpiritual, 
which  we  commonly  fpeak  of  in  Negative 
terms,  and  rather  deny,  that  they  are  like 
things  fenQt>le,  than  pofitively  affirm  what 
they  are:  Thus  we  fay  that  they  are  imma- 
terial,  inviftble,  incorruptible,^.  And  when 
we  fpeak  pofitively  of  them,  we  muft  ufe  fuch 
words,  as  fenfible  objects  can  furnifh  us  with- 
al, (J  nee  we  can  have  no  othqr,  5  for.  we  under- 
fh.-.d 'their  Nature  fo  imperfectly,  that  we  are 
noi  able  to  frame  a  Language  on  purpofe  to 
exprefs  it  5  and  he  who  (hould  go  about  fuch, 
a  work,  would  neither  be  underftood  by  o- 
thers,  nor  well  known  what  he  meant  him- 
felf.  But  of  all  Beings,  God  himfelf  is  fo.far 
above  our  comprehenfion,  that  we  can  never 
Fpeak  of  him  in  exprellions  fuitable  to  his 
Divine  Nature,  and  therefore  when  true  con- 
ceptions are  had  of  him,   it  is  fitteft  to  fpeak 

•        of* 


of  the  Chriftian  Religion.  7  3 

of  him  in  fuch  terms,  as  many  ferve  to  raife 
and  preferve  in  us  a  due  fenfe  oi  Gods  Ho- 
nour, and  of  our  duty  to  him.  The  Reafons 
then,  why  God  is  often  fpoken  of  in  the 
Scriptures,  after  the  manner  m  which  we  are 
wont  to  fpeak  of  men,  may  be  reduced  to 
thefe  particulars* 

1.  Theufe  of  Metaphorical  and  Figurative  ' 
expreflions  is  ufual  in  all  Languages,    and  no 
Language  is  fufficient  to  fet  forth  the  .  Majefty 
and  Attributes  of  God. 

"2.  The  peculiar  Nature  and  Genius  of  the 
Hebrew  Tongue,  inclined  or  conftrained  the 
Writers,  in  that  Language,  to  exprefs  them- 
felves  in  this  manner,  Gen.  9.  5.  at  the  hand  of 
every  Beaji  will  I  require  it,  that  is,  I  will  re- 
quire it  of  every  Beaft.  Sin  in  the  Hebrew 
fignifiesa  Sin-offering,  as  it  is  tranflated,  and 
muft  of  neceffity  be  underftood  in  many  places 
of  Scripture,  and  in  this  fenfe  Chrift  was  made 
Jin  for  us,  2  Cor.  j.  21.  We  read  Jof.  24.27. 
that  Jojhna  faid  unto  all  the  people,  behold  this 
ftone  {hall  be  a  witnefs  unto  us.'For  it  hath  heard 
all  the  words  of  the  Lord,  which  he  [pake  unto 
us,'itfhall  therefore  be  a  witnefs  unto  you,  lefl 
ye  deny  your  God.  This  might  have  been  a 
very  improper  and  unintelligible  Speech  to  a- 
nother  people,  but  was  mod  fignificant  and 
emphatical  to  the^fcple  oflfrael,  who  well 
underftood  upon  Wm  account  fenfe  was  often 
afcribed  to  inanimate  things,  as  Gen.  31.  52. 
Num.  20.  8.  Deut.  4.  26.  30.  19.  32.  1.    and 

af- 


74  The  Reafonablenefs  and  Certainty 

afterwards     frequently     by     the     Prophet 

3.  An  exprefs  Law  was  made  againft  th 
worfhipping  of  God  under  any  Image  or  Simi- 
litude, and  the  people  are  put  in  mind,  that 
thty  faw  no  Jinzilitude,  but  only  heard  a  voice, 
when  the  Lord  fpake  to  them  from  the  Mount, 
Devi.  '4.  1 2.  and  that  he  is  without  change  or 

.•repentance,  Num.  23.  19.  1  Sam*  15.  29.  Ma- 
lach*  %-  6, 

4.  When  this  caution  had  been  given,  and 
fuch  a  Law  made,  it  cannot  be  expe&ed,  but 
that  the  Divine  Writers  fhould  make  ufe  of 
fuch  expreffions,  as  were  commonly  ufed,  and 
were  as  commonly  undfcrftood  in  a  Metapho- 
rical or  improper  fenfe,  when  applied  to  God  5 
to  -give  the  more  force  and  emphafis  to  their 

n'Sfore  difcourfe,  *  Maimomdes  has  proved   from  the 
Mevoch.   propriety  of  the  Hebrew  words,  that  the  Image 
Par.  1.  c.  an(j  Ufemrs  0f  God,  in  which  man  is  faid  to 
t8,35*.48.;  have  been  made,  is   to  be  underftood  of  the. 
faculties  of  his  Mind  -0  and  he  lays  this  down 
•  as  a  general  and  known  rule  amongft  the  Jews, 
Loquitur  Lex  fecundumlinguam  Filiorum  homi- 
num^  and  he  likewife  obferves  that  both   On- 
kplos  and  Jonathan  have  in  their  Paraphrafes 
taken  care  to  give  the   true  fenfe  of  fuch  ex- 
preffions, as  feem  to  imply  any  thing  corpo- 
real in  God.     The  Scriptures   make  mention 
of  his  eyes,  and  hands  a^^eet,  to  exprefs  the 
effe&s  of  thofe  A&ionsjB  Bich  are  performed 
by  men  with  thefe  mernDers :  and   when  it 
was  faid,    it    repented  the  Lord  that  he  had 

made 


of  the  Chriftia?i  Religion.  75 

made  man  on  the  Earthy  and  it  grieved  him  at 
his  hearty  Gen.  6.  6.    This  was  well  under- 
ftood  to  mean  no  more  than  that  God  a&ed, 
as  men  are  wont  t®  do,    when  they  change 
their  minds,  and  repent  and  grieve  at  what 
they  have  done,  and  that  he  would  certainly 
deftroy  the  world   which  he  had  made :  for 
Mofes  himfelf  inftru&s  the  Children  of  Ifrael, 
that  God  is  without  any  bodily  fhape  or  fub- 
ftance,  and  therefore  cannot  be  faid  to  have 
any  heart,  or  to  be  grieved  at  his  heart  in  the 
fame  fenfe,  that  it  is  faid  of  men.    And  Num. 
23.  19.   it  is  declared,    that  God  is  not  a  man, 
that  he  Jhould   lye,  neither  the  Son  of  man ,  that 
he  fhould  repent.     And  when  God  fays  that   it 
repented  him  that  he  had  fet  up  Saul  to  he  King, 
1  Sam.   15.  11.  this  is  explain  d  v.  29.  where 
we  read,  that  the  ftrength  oflfrael  will  Trot  lye,  ■ 
nor  repent  5    for   he  is  not  a  man  that  he  fljould 
repent  :.  and  yet  again  in  the  laft  verfe  it  is 
faid,  that  the  Lord  repented,  that  he  had  made 
Saul  King  over  Ifrael.     The  moll:  carelefe  wri- 
ter could  not  fo  foon   and  fo  often  forget 
himfelf:  but  what  is  faid  of  Gods  repenting, 
is  to  be  taken  in  an  improper  and.  figurative 
fenfe,  to  imply  that  God  would  act  in  that 
cafe,  as  men  aft  when  they  repent  of  what 
they  have  done,  tho  without  any  .change  of 
mind,  or  any  grief,  or  other  pafllon  in  him  at- 
tending it :  pie  effect  was  the  fame  as  if  God 
had   repented  ,     and   therefore  by  a  Metony- 
my the  effect  is  expreft  by  that  which  in  men 

is 


7  6        The  Keafonable?iefs  an  J  Certainty 

is  wont  to  be  the  caufe  of  fuch  effects,  tho 
repentance  was  not  the  caufe  of  it  5  but  the 
reafon  and  ftate  of  the  cafe,  which  he  had 
fully  known  and  confiderecl  from  all  eternity, 
and  therefore  could  not  be  furprized,  or  mo- 
ved to  any  alteration  of  Judgment  by  it.  His 
foul  was  grieved  fir  the  miferyoflfrael,  Judg. 
left  16.  or,  it  was  fjortned,  as  the  Hebrew  word 
is  literally  tranflated  in  the  Margin,  that  is, 
according   to  *  Nhimonides,  the 

vochMl'pT,Mc?4.^;:    LorJs  mind  was  bonened  from 
Part.  3.  c.  54.  afflicting  them,  or  he  had  no  lon- 

t  Non     enim    aliquid  mjnd  t  iflj  tj  wfa 

ignorac    Deus  ,    ut   exa-      ©  .         .  r  . 

minando  cognofcar,  fed    God  is  laid  to  lee,  the  meaning  is, 
fdac  Deus,  ita  dixit  be-    tilat  [ie  knoWs  what  is  done$  when 

f^u^fecundammVd0!  he  is   faid  to  hear,  this   fignifies, 

tentat  vos  Deus  Domi-  that  he  understands  what  is  faid. 

nferit!'  id™  «  t  Nw  /  W*  that  thoHfearcJt  God, 

fcire   carreros  faciat.   Hi-  Gen.  22.  12*  that  IS,    DOW  I   have 

won.  in  Job.  c.  31,  <5.        |iad   fag  proof   of  it,   and  have 
made  it  evident,  that   I   know   it.    To  prove 
thee,  to  know  what  was  in  thine  heart,    Deut.  8. 
2.  is  the  fame,  as  to  make  that  appear,  and  be- 
come known,    which  I   know  to.be  in  thine 
heart,  Gen.  n.  5.  the   Lord  is   faid  to   come 
down  to  fee  the  City  and  Tower  of  Babel,  and 
Gen.  18.   20.  Becaufe  the  cry  of  Sodom  and  Go- 
morrah  is  'great,  and  becaufe  their  fin  is  very 
grievous,  I  will  go  down  now  and^ee,  whether 
they  have  clone   altogether    according    to   the  cry 
of  it,  which  is  come  unto  me,  and  if  not,    I  will 
know:  which  implies,  that  God   is   not  for- 
ward 


of  the  Chriftian  Religion.  jy 

ward  or  willing  to  punifti,  bat  that  he  pro- 
ceeds as  men  do  in  things  about  .which  they 
ufe  raoii  care  and  deliberation.  God  is  repre- 
fented  as  a  good  Governour,  who  is  unwil- 
ling to  believe  ill  Reports,  and  will  make  a 
full  enquiry  and  infpe&ion  into  the  cafe,  be- 
fore he  punifti  offenders  $  or  in  fhort,  here 
is  an  illuftration  in  Fad  of  that  adorable  cha- 
racter, which  God'  proclaims  of  himfelf,  the 
Lord,  the  Lord  God,  merciful  and  gracious, 
long-fujfering  and  abundant  in  goodhefs  and 
truth,  Exod.  34.  6.  God  fays,  that  he  could 
not  deftroy  Sodom  till  Lot  was  efcaped  out  of 
it,  Gen.  19.  22.  and  to  Mofes  he  fays.  Now 
therefore  let  me  alone,  that  my  wrath  may  wax 
hotagainfl  them,  and  that  I  may  consume  them, 
Exod.  52.  10.  But  we  muft  not  imagin  that 
the  Reafons  and  Motives  which  Mojes  there 
reprefents  to  God  in  his  prayer  in  behalf  of 
the  people  of  Ifrael,  could  prevail  more  with 
him,  than  his  own  infinite  Wifdom  and 
Goodnefs,or  that  he  could  not  have  preferved 
Lot  in  the  midft  of  Sodom,  as  well  as  he  deli- 
vered Shadrach,  Mefidch  and  Abednego  out  of 
the  Fiery  Furnace.  But  thefe  things  are  thus  • 
expreft  for  an  encouragement  in  Righteouf- 
nefs,  and  to  teach  us  dependance  upon  God  $ 
for  the  righteous  have  power  with  God  as  well 
as  with  men,  and  (hall  prevail,  Gen.  32.  28.  It 
was  an  exercife  and  trial  of  the  Faith  and 
Charity  of  Mofes,  and  is  propofed  as  an  ex- 
ample of  Faith  and  Charity  to  all,    who 

mould 


j2  The  Keafonablenefs  and  Certainty 

(hould  read  that  account  of  him.  Befides,  he 
was  a  Type  of  Chrift,  and  as  fuch,  was  to 
make  interceflion  and  attonement  for  the  fins 
of  the  People,  Exod.  32:  30.  For  Chrift  be- 
fore his  coming  in  the  Flem  exercised  his  Me- 
diatory power,  as  to  the  vilible  adminiftration 
of  it ,  by  thofe  who  were  appointed  to  be  his 
Types  and  Reprefentatives  here  upon  Earth, 
which  may  give  a  fatisfactory  account  of  that 
power,  which  Abraham,  Jacob  and  Mofes,  and 
others  are  faid  to  have  had  with  God. 

The  fumm  of  all  is,  that  to  give  the  more 

Force  and  Life  to  the  Difcourfes  of  the  Pro- 

phets,  and  to  render  them- the  more  effectual 

to  the  ends,  for  which  they  were  defigned  , 

God,  who  is  by  the  infinite  excellency  of  his 

Nature,  uncapable  of  any  Paflion,  is  pleas'd  to 

be  reprefented  as  fubjed  to  Love,  and  Anger, 

and  Hatred,  and  all  thePaffions  of  Humanity  -0 

and  He,  who  knows  perfectly  all  events  from 

Eternity,  is  contented  even  to  feem  fometimes 

to  doubt  of  the  effects  of  his  defigns  and  pro- 

pofals,  and  of  the  events  of  humane  Actions  5 

,  0  .      to  (hew,  as  *  Origen,  St.  Jerom  and  Theodora 

Phiiocai"  have  obferv'd,  the  freedom  of  Men,  and   to 

c.23.Hie-  declare,  that  their  deftruction  is  from  them- 

Theodo-  felvcs.     He  fpeaks  to  us  in  the  Language  of 

ret.         Men,  and  affumes  to  himfelf  all  the  Paflions  of 

\  J  Jzek'  humane  nature,  that  by  any  means  finners  may 

be  perfv/aded  to  turn  to  him  $  he  is  defcribed 

•as  angry,  and  grieved  at  the  fins  of  Men,  and 

as  one,  who  rejoyceth  at  their  Repentance  : 

not 


.  of  the  Chriftian  Religion.  j$ 

not  that  the  Divine  Nature  can  be  capable  of 
Anger,  or  Grief,  or  Rejoicing,  which  imply 
change  and  imperfection,  and  therefore  muft 
be  impoffible  in  the  moft  abfolutely  perfeft  Be- 
ing: but  becaufe  Men  are  wont  to  be  angry, 
when  they  punifti,  and  to  be  grieved  when 
thofe  do  amifs  whom  they  wouid  have  do 
well,  and  are'wont  to  rejoice  when  they  be- 
gin to  reform  5  therefore  to  fet  forth,  that 
God  will  certainly  punifh  unrepenting  Sinners, 
and  receive. the  returning  Penitent,  and  reward 
the  Righteous,  both  theGoodnefs  and  Juftice 
•  of  God  are  explain'd  in  jTuch  terms,  as  may 
moft  move  and  arfe&  Men,  to  (hew  that  the 
pununmen.ts  he  inrli&s,  will  in  the  end  be  as 
grievous",  as  if  he  receiv'd  Tome  lofs  and  dis- 
appointment by  the  obftinacy  of  the  picked  5 
and  that  he  will  as  bountifully  reward  the 
Good,  as  if  they  had  done  him  fome  great  be- 
nefit and  kindnefs,  and  had  made  fome  addi- 
tion to  his  own  Joy  and  Happinefs,  which  is 
infinite  and  eternal,  and  therefore  uncapable 
of  any. 

3.  The  Decorum  or  fuitablenefs  of  the  mat- 
ter in  the  ftile  of  Scripture.    This  is  to  be# 
confidered  with  refpeftto  thePerfons,  theOc-" 
caiion,  and  Time  and  Country  ^  the  Rules  of 
Decency  being  variable  according  to  Circum- 
ftances,    not  flx'd  and  immutable ,    as  the 
Precepts  of  Morality  are.    *  Maimonides  has    *  More 
obferv'd,  that  the  Holy  Tongue  has  no  words  paervf°ci 
to  exprefs  things  obfcene :    and  'tis  very  re- 
<  markable 


80  The  Keafonablenefs  and  Certainty 

markablc,  that  in  thofe  ruder  Ages  (as  they 
are  commonly  reckon'd)  the  Hebrews  had  pe- 
culiar forms  of  Decency  in  their  Expreffions, 
upon  all  occafions  which  required  them.  And 
to  know  in  that  fignification,  which  it  hath 
Gen.  4.  1.  .and  in  many  other  places  of  Scrip- 
ture, was  likewife  ufed  by  the  Greeks,  and' is 
particularly   taken  notice  of   by  * 

*  Hermog.  de  Invent.    Vj  r      ~t.  j   n_        c    - 

lib.  4.  c.  u.  nermogenes  tor  the  modefry  of  it. 

t  Vid.  Athene  lib.  1.    We  find  the  Heroes  of  f  Homer 

^n^fii&ii*  emPloy'd  in  as  mean  Offices  as  the 
ftruTimus  quifq;  Paftor  Pa triarchs,and  *  Herodotus  declares, 
ertt,utoftenditGreca&    tfc.n  in  Ancient  Times,  the  Greeks 

Latina  Lingua  &  vete  res  '  .  ^    • 

Foetse.    Varro  de  Re    uad  vo  Servants,  but  did  their  own 

^■lib, 2-  c- T-  ^      work  themfelves,  or  had  no  other 

.  c.  137.   ^c^  ^^^  ^at  ^  tiiejr  Children  5 

and  'tis  reafonable,  that  their  manner  of  fpeech 
fhoul(t  be  fuitable  to  tlieir  way  of  living,  and 
that  the  one  thould  have  rio  more  of  delicacy 
in  it  than  the  other  5  and  if  there  be  any  thing 
in  ibeii  Writings,  which  is  not  fo  agreeable  to 
the  nicenefs  of  latter  Times,  it  is  an  argument 
of  their  innocence  an^  purity,  and  of  a  native 
fimplicity  of  manners,  void  of  Pride,  and  of 
fhame  arifing  from  Guilt. 

In  matter?  of  Hiftory,  feveral  things  may 
be  mentioned,  not  fo  much  for  their  own  fake, 
as  becaufe  they  were  memorable  in  thofe  times, 
and  might  help  to  keep  up  the  Remembrance 
of  other  things  more  confiderable.  If  Mofes 
has  related,  who  found  the  Mules  in  the  Wil- 
dcmefs,  (for  the  original  word  is  capable  of 

a 


of  the  Chriflian  Religion.  8 1. 

a  different  fignification)  *  Homer  has  made  the  *'fi|  Evs- 
fame  obfervation.  Thechara&ers  andfDeechesT*>>>  *h* 
ofperfonsin  the  Scriptures  are  exceeding  na-  •i^or«' 
rural,    and  difcover  all  the  unjffe&^i  and  in-*"'"*,"" 
imirable  marks   of  Truth.     They  are  fhort,  y&Ti?*m 
and  contain  fuch  circumftances  and  thoughtS-iiiak  2. 
as  are  not  far  fetcht,    but  arife  from*  the  mat- 
ter iri  hand,  and  have  manifeft  influence' upon 
the  adlions  themfelves.     This  may  be  feen  in 
the  Hiftory  of  Jofcpb  and  his  Brethren,  and  in 
feveeal  other  paflages,   wljich  are  fo  naturally 
related,    that  in  fome  of  them  the  manner  of 
Relation,    which-  manifeftly  fpeaks  the  truth 
of  what  is  delivered,    has  given  occafion  to 
the  cavils  of  fuch    as  have  not  well  confi- 
dered  it.     Saul  enquired  of  Abner,  whofe  Son 
David  was  $  Abner  anfwered,  he  did  not  know  5 
David  was  brought  to  Saul,    who  aske/1  him 
the  fame  queftion,  1  Sam.  \y*  55,  58.  yet  Saul 
had  fent  to  Jejffe  for  his  Son  David  to  play 
before   him  upon  the   Harp,    1  Sam.  16.  19/ 
Grotius  imputes  this  forgetfulnefs  to  the  Di- 
ftemper  which  Saul  then  laboured  under,   and 
to  the  multiplicity  of  his  affairs.     But  was  it 
ever  expecf  ed  of  any  King,    that  he  mould  re- 
member the  names  of  the  Fathers  of  all  his 
Servants  ?  Jeffe  was  an  obfcure  man,  and  Da- 
vid had  not  then  been   fo  much  taken  notice 
of,  "as  that  his  Father's  name  mould  be  known 
in  Saul's  Court,    and  Abner  being  abfent.  with 
the  Army,  might  never  fee  David  nor  hear  of 

G  him 


8  2  The  Reafor.ablenefs  and  Certainty 

him  before.     In  the  Relation  of  Saul's  Death, 
the  Meflenger  who  brought  the  news  had  de- 
clared himfelf  to  bean  Amalckitc ?,yet David  af- 
terward^cn quires  of  himjvhencc  art  thou  .<?  But 
nothing  could  be  more  natural  than  for  a  man 
in  that  confirmation   to  ask  that  queftion  fo 
loon  after,    2  Sam.  i.'8,  13.    Some  have  al- 
Jedged,  that  they  could  conceive  noreafonfor 
that  paffage  concerning  the  Arrows  which  Jo- 
nathan was  to  (hoot , to  give  David  notice  whe- 
ther he  were  to  go,  orftay,  becaufe  tho  he  did 
(hoot  in  that  manner,  which  by  agreement  was 
to  be  a  fign  to  him  that  he  *nuft  be  gone,   yet 
they  met  and  difcourfed  together  upon   the 
place,    after   Jonathan  had   fent   his  Servant 
away.     But  it  feems  they  had  a  more  favou- 
rable opportunity  than  they  expected  of  con- 
verting there  :  and  tho  this  happened  beyond 
expectation,    yet*  the  Sacred  Hiftorian  is  fo 
punctual  as  to  acquaint  us  with  that  fign  which 
was  given   by  an  agreement  made  between 
David  and  Jonathan,  when  they  fuppofed  that 
it  would  not  have  been  fafefor  them  to  come  J 
to  one  another,  1  Sam.  20. 

There  is  no  nicer,  fubject  than  when  a  man 
is  fore'd  to  fpeak  of  himfelf :  Truth,  if  it  be 
to  his  own  praife,  will  be  rejected  as  falfhood, 
or  at  leaft  cenfured  for  vanity  5  and  if  he 
blame  himfelf,  this  will  be  fufpected  as  de- 
signed only  to  extort  a  commendation  from 
others.    And  yet  there  are  certain  times  and 

occa- 


of  the  Chrifiian  Religion,  8 1 

occafions,  in  which  the  wifeft  and  beft  men 
have  thought  it  requifite  to  fpeak  with  great 
freedom  and  opennefs  of  themfelves.  There 
1s  a  deference  owing  to  Authority,  and' a  Re- 
verence due  tc?  years,  and  therefore  Ancient 
men  and  men  in  Power  may  fpeak,  as  we  fay, 
with  Authority  5  and  any  man  may  fpeak  in  his 
Own  vindication  what  would  not  become  him 
in  another  ca(e  :  Every  man  has  a  Right  to 
defend  his  own  Innocence  by  all  lawful  means, 
and  to  fpeak  Truth  cannot  be  unlawful,  tho 
it  be  in  his  own  commendation  5  nor  can 
there  be  any  indecency  in  it,  when  it  is  forced 
from* him,  for  the  good  not  only  of  hirnfelf, 
but  of  others,  who  may  fuffer  by  the  fcandal 
thrown  upon  him.  All  thefe  circumftances 
concurred  in  St  Paul's  cafe,  who  had  the  Au- 
thority of  an  Apoftle,  and  the  Reverence  due 
to  Paul  the  Aged,  and  the  Intereft  of  Souls  to 
plead  for  what  he  yet  terms  the  folly  of  com- 
mending hirnfelf  in  his  own  necelfary 
Vindication.  Plutarch  in  a  fet  difcourfe 
upon  this  fubject  determines ,  that  a  man 
may  praife  hirnfelf,  when  it  is  necefTa-. 
ry  for  his  own  defence,  and  when  he  may  be- 
nefit others  by  it.  *  Ncfior  fpeaks  of  hirnfelf  *Hoto.lii. 
'  with  as  great  commendation,  as  he  could  have  x- 
.  fpoken  of  any  other  man,  but  when  the  Au- 
thority and  Reverence  due  to  his  Age  war- 
ranted that  freedom,  and  the  neceffity  of  af- 
fairs required  it  of  him,  it  was  not  only  al- 
lowable ,    but    very    proper    and    requifite. 

Q  2  fTul/y 


84        The  Reafonablenefs  and  Certainty 

*  ^r'1  awfully  obfervcs,  that  he  might  claim  thispri- 
mSi  de  vilege  from  his  old  Age.  And  Socrates  him- 
meipfo  felf  at  his  Tryal  fpeaks  very  freely  in  his  own 
quan-  '  commendation,  which  has  never  been  menti- 
quam  eft  oned  to  his  difpraife,  but  as^n  argument  of 
id  quid  em  ^jg  courage  and  innocence. 

aerrstiq;     ■ 

noftrae  conceditur.  'Videtifne  ut  apud  Homerum  fepifTIme  Neftor  de 
virtutjbus  fuis  praedicet  PTertiam  enim  jam  jetatem  hominum  vixerat, 
neceratei  verendum,  ne  vera  de  fe  pr^dicans  nimis  videretur  aut  info- 
lens  aut  loquax.  Cic.  de  Seneft. 

t  Sum  Pius  ^tieas -j*  Virgil   makes  lEneas 

—Jama  fuper  xchera  notus     and  j^^,  fpcak  of    ^^ 

Th  Good'-jEneas  iam called,  a  Name    felves  in  fuch  a  manner,  as 

While  Fortune  favour' d  not  unknown  to  j$  ]iarclly  reCOncileable  tO 
turn's  ego    haud   ulli  veterum     the    Rules   of    Decency   of 

virtute  fecundus  our  Times.     Mr  Drydett  in 

iTmZ'W'tbeh^'of  aiu  my  his  Tranflation  faw  it  ne- 

Nams  cefTary  to  foften  his  expref- 

emySl)Ui —      »  fions^    (hattney  might  be 

more  fuitable  tp  our  cuftoms  and  manners. 
But  certainly  if  this  were  not  agreeable  to  his 
own  Age,  it  was  at  leaft  to  that  notion  which 
Virgil  had  of  the  Age  in  'Which  lEneas  lived, 
or  elfe  fo  great  a  Matter  of  Decorum  would 
never  have  put  fuch  t  words  into  the  mouth 
of  his  Hero.  Yet  thefe  very  words  he  had 
$  v™  from  f  Homer,  who  makes  them  to  be  fpo-- 
ken  by  Vlyffis.    Servius  fays,   Heroes   were 


teifoti 


KKtQf  K~ 


udy/r.ix. wont  tnus  to  *Fak- 

*  Poets 


of  the  Chriftian  Religion.  85 

*Poets  likewife  afTumed  a    *Jamq;  opus  exegi,  quod  nee  Jo- 
liberty  of  fpeakingbold  ex-   Nvis  ira  ™JLg™  , 

'  *  p  iMec  potent  fer rum,  ne,c    edax  a- 

preiilOnS  Concerning   them-        bolere   vetuftus.    Ovid  Metam. 

felves,    upon  pretence  that    J-  ls- 

.  *        r        A     .     ,        r  fcxe"i  monumentum  are  perenm- 

they  were  acted  by  iome    us.  Horat.  carm.iib.  3.od.3o. 
Divine  Power,    and  there- 
fore wer#e  called  Prophets  5  which  is  an  argu- 
ment that  in  the  common  opinion  of  men,  in- 
fpired  Writers  might  life  fuch  forms  of  Speech 
as  would  not  be  proper  nor  decent  for  others 
to  ufe.    And  this  liberty   was  taken  by  Ora- 
tors astwell  as  Poets,  when  the  occaiion  feem- 
ed  to  require  it,  as  may   be  obferved  in  *  Ijo-  *  Panegr. 
crates.     For  the  ancient  Orators  too  by  Lon-  ^J^na" 
glnus's  obfervation,    pretended  tofomething 
more  than  humane,  and  would  be  thought  to 
fpeak  by  fome  kind  of  impulfe  5  upon  which 
account  this  liberty  might  be  allowed  them. 

But  it  may  well  be  thought  needlefs  for  me 
to  have  ufed  lb  many  words  on  this  fubjed, 
wlien  there  is  fo  little  occafion  for  any  ob- 
jection of  this  nature  in  the  Holy  Scriptures  3 
arid  where-ever  ifiere  can  be  any  pretence  for 
it,  it  has  been  confidered  in  its  proper  place  : 
but  I  thought  it  might  not  be  labour  ill  be* 
ftowed^  to  (hew  here  befides,  how  bad  Criticks 
they  are  that  can  object  at.  this  rate.  I  will 
fay  further,  that  the  pailage,  Tob.  5.16.  con- 
cerning the  Dog  which  followed  Tobias  (which 
has  given  occasion  to  unwary  and  unskilful 
men  to  infult  with  fo  much  fcorn  over  a  Book 
that  is  very  ufeful,  tho  not  of  Divine  Infpira- 

C  3  tion) 


26  The  Regfonabknefs  an J  Certainty 

tion)  is  not  only  innocent,but  agreeable  to  the 
,     ,      ,     N    beft  patterns  of  Antiquity, 

-  *  ^om:'/°a  ™  *??°'   *  Homr  and  Virgil  ?    who 

N^non&Wmi'iicuftodcs  limine    thought    it  a  very  proper 

abako  and   natural  ornament  of 

Prbcedunt,  Greflumq;  canes  comi-     tlicir     PoemS     tO     defcribe 

tanrur  henlem.  /fcn.  8.  .  . 

Hpc  &  in  Homero  'eftum  eft Dogs  following  their  Ma- 

&in  Hiftoria  Romana.qu*  ait :  Sy-    fterg        fl^^    fpeakitlS    of 
phax  inter  duas  canes  flans  icipio-    rr  .    J      .  *,  y>       _ 

n«m appellavir.   Serv.  '  Q     ielemachus,    and  Virgil  ot 

Hvander.  And  Servius  pro- 
duceth  an  Example  of  the  fame  thing  out  of 
the  Roman  Hiftory. 

IV.    As  to  the  Method  ufed  in  the  Holy 
Scriptures,   there  is  no  reafon  to  expecl:  that 
Prophecies  mould  be  written  according  to  the 
order  of  time  in  which  they  were  delivered, 
or  that  Hiftorips  mould  be  digefted  into  Dia- 
ries or  Annals,    fince  there  may  be  Reafons, 
whether  known  or  unknown  to  us,  why  they 
mould  be  othervvife  placed  ;  And  thus  theLy- 
"Vid.  Hi- rick  Poets,    *  who  pretended  to  Enthufiafm, 
HieK'-mte  an^  an  imitation,  ss  it  were,  of  Prophecy,  do 
cap.  2i,  riot  confine  themfelves  to*  obferve  any  order 
of  Time.     Some  things  laft  foretold  rraaht  be 
firft  to  be  fulfilled  $  or  fome  things  were  more 
or  lefs  remarkable,  or  concerned  the  Jews  more 
pr  lefs  than  others  5  But  generally  in 'the  Pro- 
phetical Books  of  Scripture,  what  concerns  the 
fame  fubjecr.  is  put.  together,  tho  fcrc-tokl,  or 
failing  out  at  different  times,,  that  the  clearer 
t  Hiereji.  and  more  diuinct  view  may  be  had  of  it.  This, 
ad  Ezech.  as  *  gc  jer0l7I  obferves,    is  the  caufe  of  divers 

cap.    29,  J '  ^        r, 

3o.  Train- 


of  the  Cbriftian  Religion.  8  7 

Tranfpofitions  in  point  of  Time,  in.  the  Pro- 
prieties of  Jeremiah  and  Ezekjel  5  and  f  he  takes  t  U.  *& 
notice,  that  Darnel  having  fet  down  the  Pro- Dan- c* 7- 
phecies,  which  had  relation  to  the  feveral 
Reigns  of  Nebuchadnezzar,  Belfiazzar,  Darius 
ox  Cyrus,  according  to  the  order  of  Time,  af- 
terwards declares  the  Revelations  that  were 
made  to  him,  that  had  no  dependance  upon 
the  times  in  which  they  were  made,  but  were 
written  for  the  benefit  of  Pofterity.  But  the 
feveral  Tranfpofitions  in  the  Scripture  are  fuf- 
ficiently  accounted  for  by  Commentators. 
And  itmuft  be  obferved,  that  the  Sacred  Wri- 
ters mention  no  more  of  Civil  affairs  than  was 
nectfary  to  their  purpofe  5  and  therefore  in 
many  things  they  refer  to  the  Hiftories  then 
extant,  for  a  fuller  account  of  them :  their  de- 
fign  was  not.  to  write  a  compleat  Hiftory  of  all 
events,  but  they  confine  themfelves  to  fueh  as 
were  moft  fit  for  them  to  take  nGtice  of,  and 
keep  within  the  compafs  of  their  proper 
bufinefs. 

It  was  expedient  that  the  fame  Do&rines 
mould  be  repeated  in  divers  places  of  Scri- 
pture, and  inter^perfed  with  other  things,  ac- 
cording to  no  certain  Art  or  Method,  becaufe 
this  prevents  their  being  corrupted  or  falfified, 
as  they  might  have  been;  if  they  had  been  all 
reduced  to  feveral  diftinft  Heads,  and  placed' 
according  to  the  Rules  of  Art.  If  one  Pro- 
phet repeats  what  another  Prophet  had  faid, 
this  is  to  give  ic  a  new  confirmation,    to  re- 

G  4  .  vive 


8  8  ■  The  Reafonablenefs  and  Certainty 

vive  the  remembrance,  and  (hew  the  certainty 

and  importance  of  it.     It  is  ordinary  in  the 

beft  Authors  not  only  to  find  the  fame  things 

repeated  in  divers  places  of  their  Works,    but 

to  meet  with  them  repeated  in  the  very  fame 

words  v  thus  Ifocrates,  Xenophon  and  Damojl- 

henes  tranferibe   in- one  part  of  their   Works 

what  they  have  written  in  another  $  but  none, 

I  think,    fo  frequently  as  Dewofthettes  :   tho 

*  <rvi»M(  *  Z)tp7dv  has  obferved,    that  this  was  a  ufua] 

>«? jnsro  thing  vyith   the  Ancient  Writers.     It  was  cu. 

Z~m      ftcmary  like  wife  with  the  Philofophers  ir*!af£v 

Ktuals      or  to  •'dlude  to  the  Verfes  of  Homer,    and  to 

Ujp.    E- apply  them  with  little  variation  upon   all  oc- 

mrr.Oiat.ca(]onS?  as  may  be  feen  frequently  in  Diogenes 

fthen.       Laertius. 

tont.  Mi-  All  the  cavils  therefore  that  are  mode  a- 
iam'  gainft  the  ftyle  of  Scripture  proceed  from  ig- 
norance of  Antiquity,  and  from  ra(hnefs  in 
judging  of  ancient  Times  and  foreign  Conn- 
treys  by  our  own.  Whoever  would,  either 
delight  or  profit,  muft  fpeak  and  act  in  fome 
meafure  according  to  the  genius  of  the  people 
with  whom  he  converfes  :  and  if  we  will  but 
read  the  Scriptures,  with  the  tame  candour 
and  refpect  with  which  .  I  the  Writings 

of  Human  Authors,  and  confider  the  Times, 
and  Peribns,  and  the  Oecafions  upon  which 
they  wcr,e  written,  there  is-nothirrg  that  can 
n  harm  or  improper  either  in  the  words  or 
actions  of  thfcJperfons  infpired  (Tor  it  was  the 
tinerof  thofe  Countries  to  fpeak  by  their 

actions 


• 


of  the  Cbriftian  Religion.  89 

actions  almoft  as  much  as  in  words,  )  If  we 
will  but  obferve  the  circumftances  in  which 
the  feveral  parts  of  the  Scriptures  were  writ- 
ten, we  (hall  find  caufe  to  admire  the  Simpli- 
city, and  Plainnefs  and  Modefty  of  the  ftyle 
of  the  Scriptures. 

in  many  Books  of  the  Scriptures  the  ftyle  is 
fublime  an<2  elegant,  beyond  any  thing  to  be  ' 
found,jn  other  Writings,  and  yet  as  natural  as 
if  it  could  not  have  been  ctherwife  expreft  5 
and  this  is  the  true  excellency  of  ftyle,  that  it 
be  plain  and  natural,  and  yet  eloquent.  Lon- 
gitius  gives  a  high  character  of  Mofes's  ftyle  in 
a  Book,  the  deiign  whereof  is  to  reprefent  the 
moft  perfect  Idea  of  Eloquence  :  indeed  fuch 
is  the  fitnefs  both  in  Verfe  and  Profe  of-  the 
words  and  ftyle  of  Mofis,  lo  admirably  fuited 
to  the  fubject  upon  all  occafions,  as  if  he  had 
been  to  prefcribe  a  pattern  of  true  Eloquence, 
as  well  as  to  enact  Laws.  H.  Stephens  has  ob- 
ferved  that  there  is  a  great  refemblance  in  He- 
rodotm  to  die  ftyle  of  the  Scriptures :  Herodo-  . 
tus  had  Homer  in  his  view  throughout  his  Hi- 
ftory,  and  Homers  expreilions  are  the  fame 
with  thofe  ufed  in  the  Scriptures,  in  many  in- 
ftances,  as  particularly,  when  he  fo  often 
mentions  the  children  of  the  Tmjans,  and  the 
children  of  the  Greeks,  as  the  Scriptures  men- 
tion the  children  of  Ifrael  $  and  other  Greek. 
Authors  fay,  the  children  of  the  Phyficians,- 
as  the  Scriptures  fay  ,  the  children  of  the 
Bride- chamber ,    and   the'  children    of   Light. 

*  Grotim 


$0  The  Reafonabfenefs  and  Certainty 

*  Grot,  ad*  Grotius  compares  Ifaiah  to  Demojihenes,    a 
%.  zg'sc  fublime,  but  a  moft  natural  and  judicious  wri- 
ad  Ezech.  ter :  the  fame  Author  compares  Ezefyel  to  Ho- 
init10'     mer  for  the  beauty  and  noblenefs  of  his  ftyle. 
iPref.  to  f  Mr  Cowley  compares  the  Prophets,  efpecially 
o1friCaidtfa^  to  Pindar :  but  of  Pindar  he  fays,  that 
Nates  uponif  a  man  fiould  undertake  to  translate  him  word 
pind.ode  pr  worcl^  jf  would  be  thought  that  on$  mad  mart 
'34' had  tranflated  another.  For  which  he  gives  this 
reafon,  that  wtfmufl  confider  in  Pindar  the  great 
difference   of  time    betwixt  hk  Age   and  ours, 
which  changes  us  in  Pictures,  at  leaf,  the  colours 
of  Poetry  ^  the  no  lefs  difference  betwixt  the  Re- 
ligions and  Cufioms  of  our  Countries,  and  a  thou- 
fand  particularities  of  Places,  Perfons  and  Man- 
ners, which  do  but  confufedly  appear  to  our  eyes  at 
fo  great  a  dijlancc  3  and  laflly,  we  muji  confider 
that&ur  ears  are  fir •angers  to  the  Mufck  of  his  num- 
bers .which  fometimes(cfpecialiy  inSongs  andOdes*) 
almoft  without  any  thing  elfe,  makes  an  excellent 
Poet.     And  of  David  he  obferves;   that  the 
beft  Tranflators  have  been  fo  far  from  doing 
Honour,    or  at  leaf  Jnfiicc  to  that  Divine  Poet, 
that  methinl\s,    fays    he,    th(y  revile  him  worfe 
than  Shimei.     And  Buchanan  himfelf  comes,  m 
his  opinion,,   no  lefs  ftjort  of  David,    than  his 
Country  does  ^'Judea.     Yet  Ifaiah  and  the  reft 
of  the  Prophets  and.  the  P films  are  tranflated 
into  our  Language  word  for  word,    as  far  as 
•it  is  poiiible  for  one  Language  to  be  thus  ren- 
der ci  into  another  :    and  notwithstanding  all 
the  differences  of  Time,  and  Place,    and  Q:- 

(toms, 


of  the  Chriftian  Religion.  91 

ftoms,  and  Perfons,  no  fenfible  man  reads 
them  in  the  Engliflj  Tongue,  bat  he  muft  ac- 
knowledge that  their  ftyle,  with  all  thefe  dis- 
advantages ,  is  truly  great  .and  excellent. 
Whereas  *  there  are-  none  . 

c      ■>        rj      .1            A,u-1-,^t-e  Quod  ficui  non    videtur  Lin- 

OI    tne    tieatiien     AUCnorS,  gU?e  gratiam  interpretation    mu- 

that   are  fo  mUCll  efteemed,  tari,  Homerum  ad  verbum  expri- 

ixrhirh     if  fnpv  wprp  lifprqL  mat  inLatinum.    Plus  aliquid  di- 

wnictt,  it  tney  were  literal.   cam  .  eflndem  infu5  Hngud  profe 

ly  tranflated,  aS  the  Sen-  verbis  interpretetur,  videbit  crdi- 
PtUreSare,  WOUld  bear  thS  nemridiculumA'Poetamelwiaen- 
r      ..  \  -  ,i     tiflimum  vix  loquentem.  Hieron. 

•reading,    but  they  would   praf.inchron.£ufeb. 
appear  ridiculous  and  im- 
poflible  to  be  underftood.    For  the  Spirit,  and 
Genius,  and  peculiar  Idioms  of  moft  Tongues 
being  fo  very  different  one  from  another,  and 
depending  upon  the  Cuftonfc  and  Humours  of 
the  people  of  feveral   Countries,    it  was  the 
evident  care  and  providence  of  God,  to  caufe 
great  part  of  the  Scriptures,  tho  written  by  fo 
many  different  men,  and  at  fuch  diftant  times, 
and  fome  Books  of  them  in  the  earlier  Ages  of 
the  World,to  be  penned  in  fuch  a  language  and 
ftyle,as  is  moft  natural,and  which  without  any 
want  ofArt  exceeds  the  moft  artificial  and  ftu- 
died  Eloquence  in  fublime  and  noble  thoughts 
and  expreflions ,    and  in  all  the  beauties  and 
ornaments  of  Speech  :    and  yet,  which  in  all 
theaiecefliry  points  of  Salvation  is  eafie  to  be 
underftood,    under  all  the  difad vantages  of  a 
Verbal  Tranilation,  by  men  of  ordinary  capa- 
cities,   who   live  fo  many  Ages  after.     The 
Proprieties  of  ICuah  cannot  be,  read,  or  heard, 

or 


92  The  Reafonab/enefs  and  Certainty 

or  thought  of  without  being  mo\*ed  by  them: 
with  what  Life  then,  with  what  Zeal  and 
Flame  mud  they  have  been  delivered  ?  And 
what  a  mighty  Blefling  was  fuch  a  Prophet  to 
his  own  Age,  and  to  all  fucceeding  Generati- 
ons >  Of  Royal  Blood,  and  of  a  Style  and 
Behaviour  fuitable  to  his  Birth  $  of  Divine 
Virtues,  aad  of  Divine  Eloquence  !  He  de- 
clares things,  which  were  not  to  be  fulfilled 
till  many  Ages  afterwards,  as  plainly  as  if  he 
.  had  teen  them  before  his  eyes,,  and  would* 
make  all  others  to  fee  them  5  he  fpeaks  of 
Chrift  as  dearly,  as  if  with  Simeon  he  had  had 
liis  Saviour  in  his  arms,  or  with  the  Wife  men 
had  been  kneeling  down  before  him,  and  prc- 
fenting  him  witlrmore  precious  Gif ts,than  any 
they  had  to  offer  3  and  defcribes  his  Pailion 
as  fully,  as  if  he  had  followed  him  through 
every  part  of  it,  and  having  been  Crucified 
.with  him,  had  been  jufl:  entringwith  him  in- 
to Paradice.  If  this  be  thought  a  i  Digreffion 
from  my  fubjecl:,  I  hope  it  may  eafily  be  ex- 
cufed :  for  who  can  (peak  of  Ifaiah  with- 
out a  Digreffion,  when  men  choofe  the  food 
of  Swine,  and  trample  upon  Pearls,  as  things 
of  no  value,  as  if  he  and  the  other  Prophets 
had  always  the  hard  fate  tQ  preach  to  the 
Rulers  of  Sodom,  and  the  People,  of  Gomor- 
rha. 

But  if  the  ftyle  of  the  Scriptures  be  not  in 
all  places  alike,  excellent  and  exadt,  let  it  be 
confidered,  that 

1.  The 


of  the  Chriftian  Religion.  93 

1.  The  fame  (tile  is  not  fuitable  to  all  fub- 
je&s,  and  the  ftile  and  dialed  is  different,  ac- 
cording to  the  difference  of  the  matter,  or  of 
the  perfons,  for  whofe  ufe  it  was  immediate- 
ly defigned.  What  concerns  the  Ajjyrian 
Monarchy  in  the  Prophet  Daniel,  is  in  .the 
Chaldee  Tongue ,  and  what  relates  dire&ly  to 
the  Jews  is  in  the  Hebrew.  Part  of  Ezra  is  in 
Chaldee,  being  a  relation  of  Matter  of  Fact 
contained  in  the  Chaldee  Chronicles  5  and 
Jer.  10.  n.'isin  the  fame  Tongue,  that  the 
Jews  might  reject  the  Idolatry  of  the  Chalde- 
ans in  their  Language,  and  openly  profefs 
their  own  abhorrence  of  it.  And  as  upon 
thefe  occafions  the  Language  of  Scripture  is 
changed,  with  refpect  to  the  fubjv. J:  a^d  the 
perfons  concerned,  fo  the  .ftyle  muft  be  fome- 
times  altered  upon  the  fame  account. 

2.  Artificial  {trains  of  Rhetorick,  whereby 
the  paffions  are  moved  to  the  utmoft  heighth, 
were  very  neceffary  to  gain  a  prefent  point, 
arid  carrry  a  Caufe  by  a  violent  and  fudden 
tranfport,  before  Pveafon  could  interpofe.  But 
Religion  being  to  be  propounded  upon  rea- 
fonable  motives,  there  could  be  no  need  of 
Rhetorick,  when  the  evidence  of  thofe  Mira- 
cles by  which  it  was  eftablifhed,  afforded  fo 
many  other  more  certain  and  powerful  means 
of  perfwafion.  The  Scriptures  are  not  written 
in  the  enticing  words  of  mans  wifdom,  but  in 
truth  and  fimplicity,  and  therefore  might  well 
.  have  been  without  any  advantages  of  Elo- 
quence, 


?4  The  Reafonabknefs  andtertainty 

qucnce,  as  needing  no  fuch  helps  to  recom. 
mend  them  to  ferious  and  impartial  Mind9  : 
And  tho  Gpd  has  been  pleafed  to  condefcend 
fo  far  to  the  infirmities  of  men,  as  to  convey 
very  much  of  his  Revealed  Will  to  us,  in 
♦  fuch  a  ftyle,  as  for  its  own  fake  is  highly  to 
be  efteemed  and  admired.  Yet  it  was  fit  that 
other  parts  of  the  Scriptures  (hould  have  the 
bare  force  and  evidence  of  truth  only,  to 
convince  men,  that  it  might  appear  that  our 
Religion  was  propagated  not  *by  any  Arts 
of  humane  Eloquence,  but  by  its  own  Worth 
and  Excellency  :  For  Eloquence  was  not  ufed, 
where  it  would  have  been  mod  neceffary,  if 
any  humane  means  could  be  fo,  in  aflerting 
and  propagating  the  Divine  Truth.  In  the 
propagation  of  the  Gofpel  all  the  Eloquence, 
as  well  as  the  Power,  and  Prejudices,  and 
Vices  of  Mankind  were  combined  againft  it, 
and  yet  lefs  elegancy  and  accuracy  of  ftyle 
was  employed  by  the  Apoftles  and  Evangel ifts, 
than  had  been  before  ufed  by  Mofes  and  tha 
Prophets,  who  yet  had  nothing  which  feemed 
fo  ftrange  and  wonderful  to  deliver.  Which 
is  one  great  argument  of  the  Power  and  Effi- 
cacy of  the  Gofpel,  that  it  could  prevail  fo 
much  againft  all'  the  oppofition  in  the  world, 
only  by  telling  a  plain  Truth,  and  in  the  plain- 
eft  manner.  For  where  the  thing  is  evident, 
the  feweft  and  plaineft  words  areneft,  as  in 
Mathematical  Demonftrations,  it  is  enough. if 
men  make  themfelves  to  be  underftood :    this 

like  wife 


of  the  Cbriftian  Religion.  ^5 

likewife  was   all   that  the      ih  h  y\&tfv  Uttntvofnt 
Apoftles  aimed  at ,    their   7»  >«pw  *6* «  z»Tv&f  jnXt 
Caufe  and  Do&rine  was  fo   ^"f/**™  **'*  *)  ™&**U™i$ 
certain  and  demonftra.ble,    ^^T^I^^  7" 
that  any  words,  winch  did    w*  ^^  ^^ 
but  fully  and  clearly   ex-    sT4    ^tw ,    $TI    'mx^Vt 
prefs  their  meaning,    were    Euftb.Hift.lib.iii.c.*4.  . 
fufficient  for  their  purpofe  }    their  Rhetorick 
lay  in  the  things  themfelves,    not  in  words  : 
there  is  no  great  Art  required  to  prove  that  to 
any  man,  which  he  fees  with  his  eyes,    and     • 
therefore  as  the  power  of  Miracles  was  greater 
under  the  Gofpel,    than   under  the  Law,    fo 
there  was  lefs  need  of  Eloquence  in  the  New 
Teftament  than  in  the  Old.    Tet  it  cannot  be 
denied,    as  a  f  Learned  Critick  has*declared ,+  Mer. 
that  St  Paul  infome  l(ind  and  upon  Jome  fubjetts  Entluf.  c. 
is  as  eloquent  as  ever  man  was  5  not  inferiour  to  4- 
Demofthenes  ( in  whofe  writings  he  believes 
that  Apoftle  had  been  much  converfant )  or 
^Efchines,  or  any  other  anciently  tnofi  admired. 

3.  It  is  reafonable  to  believe,  that  the  Scri- 
ptures may  be  written  in  the  Words  and 
Phrafes  of  the  Penmen  of  the  feveral  parts  ©f 
them,  and  that  ttie  Holy  Ghoft  might  permit 
them  to  ule  their  own  ftyle,  fo  dire&ing  them 
(till,  and  over-ruling  them  in  every  word  and 
fentence,  that  it  mould  infallibly  exprefs  his 
own  lull  fenfe  and  meaning,  and  fpeak  the 
Truth,  which  he  infpired.  And.  therefore 
tho  there  be  divers  ftyles  in  the  Scriptures,  yet 
.  this  is  no  prejudice  to  the  Authority  and  Cer- 
tainty 


$6       The  Reafonab/enefs  and  Certainty 

'  tainty  of  them.  Ifaiah,  for  inftance,  being  of 
the  Blood  Royal,  and  educated  at  Court, 
may  write  in  a  mpre  refined  and  lofty  ftyle  $ 
and  Amos,  who  was  brought  up  among  the 
Herdfmen  of  Tekoa,  may  fpeak  in  a  more  hum- 
ble ftrain,  and  fetch  his  Metaphors  from 
lower  and  meaner  things,  and  yet  the  fenfe 
and  fubftance  of  both  may  be  from  the  Holy 
Ghoft,  and  as  exactly  true  and  infallible,  as 
if  every  word  and  fyllable  were  dictated  by 
him.  But  this  has  been  already  confidered' 
under  its  proper  head. 


- 1      C  H  A  P.     IV. 

Of  the  Canon  of  the  Holy  Scriptures. 

WHatever  uncertainty  there  can  be  fup- 
pofed  to  be,  concerning  the  Canon 
of  the  Holy  Scriptures,  or  the  Catalogue  and 
Number  of  Books  of  Divine  Revelation,  this 
ought  to  be  made  no  objection  againft  the 
certainty  of  Divine  Revelation*  itfelf,  or  a- 
gainft  the'  authority  of  thofe  Books  of  Scri- 
pture, which  are  univerfally  acknowledged 
and  received  by  all  Churches.  For  if  this  be 
a  true  way  of  arguing,  then  whatever  we  are 
ignorant  of,  muft  be  an  argument  againft  the 
certainty  of  what  we  know  5  and  by  confe- 
quence  no  man  can  be  certain  of  any  thing, 
fince  the  wifeft  man  is  ignorant  of  fo  many 

things, 


of  the  Cbrifiian  Religion. 

things,  that  he  knows  very  little  in  compari- 
fon  of  what  he  is  ignorant  of.  And  as  to 
the  matter  in  hand,  there  is  fcarce  any  Au- 
thor of  great  note  and  fame,  but  that  Cfi^ 
ticks  have  had  Difputes  concerning  the  num- 
ber of  his  genuine  Works  ^    and  yet  this  has 

.  never-  been  thought  any  prejudice  to  fuch  as 
are  allowed  by  all  to  be  genuine.  Would  not 
that  man  make  himfelf  ridiculous,  who  mould 
reject  the  Philippicks  of  Tullypt  Virgil's  JEneit2 
as  fpurious,  becaufe  other  Books,  either  doubt* 
ful,  or  counterfeit,  have  paft  under  the  names 
of  thefe  two  Authors  ?  If  fome  Books  have 
been  difputed,  the  reft  certainly  are  genuine 
beyond  all  difpute,  becaufe  they  have  never" 
been  called  into  queftion  or  doubt. 

Now  if  thefe  Books  only  were  of  Divine 
Revelation,  concerning  which  there  has  never 
been  any  Difpute,  they  contain  all  things  necef- 
fary  to  be  believed  and  pra&ifed  -0  and  as  to 
the  reft,  concerning  which  there  has  been  any 

,controverfy,  tho  they  be  exceeding  ufeful  to 
explain  divers  things,  wbich  wc  find  in  thefe , 
and  perhaps  to  teach  us  fome  things  ( not  ef- 
fential  to  our  Religion,  nor  necelfary  to  Salta-* 
tjon)which  are  not  to  be  found  elfewhere :  yet 
they  are  not  abfolutely  neceffary  to  be  received, 
becaufe  whatever  Doctrines  are  abfolutely 
neceflary^they  are  to  be  found  fully  and  plainly 
delivered  in  thofe  Books  of  Scripture,  which 
have  ever  been  received  without  contradiction1 
or  difpute.      Marty  men   were  undoubtedly 


^8        The  Reafo?iab/e?w[s  and  Certainty 

fa  ved,  before  the  writing  of  thefe  controvert-  * 
ed  Books,  nay,  before  the  writing   of  any 
Books  at  all  5  Writings  being  no  further  necef- 
lary, than  as  they  are  neceflary  to  convey '  the 
knowledge  of  what  is   written  ,  when   the 
things    now  written  could  be  as  well  known 
without  writing,     Books  were  not  neceflary  : 
and  tho  for  after  ages  it  became  neceflary, 
that   the  Prophets  and  Apoftles  and  Evange- 
lifts  mould  conflgn  their  Do&rine  to  writing, 
yet  no  more  of  their  writings  can  be  abfolute- 
ly  neceflary  to  be  known  by  us,  than   what 
may  be  iufficient  to  inftruft  us  in  the  ways  of 
iaivation.     It  is  the  infinite  Goodnefs  and 
Mercy  of  God  to  afford  us  more  than  is  abfo- 
lutely  neceflary  for  our  fpiritual  and  eternal 
Life,  as  lie  has  done  for  our  Natural,  and  it 
is  a  great  (in  in  any  man  to  reject  any  means  of 
Salvation  or  Inftru&ion,  which  God  has  been 
pleafed  to  allow :  but  (fill  that  man  would 
iuftain  his  Natural  Life  and   Health,    who 
fhould  think  all,  that  is  not  neceflary  to  the 
fupport  of  it,  common  or  unclean^  and  not  fit* 
to  be  ufed  forfood.And  if  a  man  without  any 
of  his  own  fault  or  negleft  (hould  come  to  the 
knowledge  only  of  the  uncontrroverted  Books, 
he  would  find  them  abundantly  fufficient  to 
anfwer  all   the  ends  of  Revelation,  and  to 
procure  his  Salvation.     It  cannot  be  denied 
but  that  one  infallible   Authority  is  as  great 
a  Security,  as   never  fo  many  could  be  :  but 
the  fame  Doctrines  are  taught  in  feveral  places 

of 


of  the  Chriftian  Religion,  ' 

of  Scripture,  and  we  ought  to  be  thankful 
to  God  for  it,  that  he  has  been  pleafed  to 
furnifh  us  with  fo  much  more  than  is  abfo- 
lutely  neceflary,  and  to  repeat  the  fame  things 
in  fundry  places  and  in  divers  manners,  for 
.  our  further  inftruftion  and  confirmation  in  the 
Faith :  tho  it  would  be  abfurd  and  wicked  to 
fay,  that  he  who  believes  all  the  points  of 
neceflary  Faith,  upon  the'  authority  of  any 
one  Book  of  Scripture,  has  no  fufficient  means 
of  Salvation,  unlefs  he  likewife  believe  them 
upon  the  Authority  of  all  the  reft. 

Not  that  I  fuppofe  any  wife  and  good  man 
can  now  find  any  caufe  to  doubt  of  any  Book 
in  the  Old  or  New  Teftament,  whether  it  be 
genuine  or  no  5  but  to  fuppofe  the  moft  and 
the  worft  that  can  be  fuppofed,  if  thofe  Books 
which  at  any  time  have  been  called  in  quefti- 
on,  were  not  only  dubious,  but  certainly  fpu- 
rious,  the  remaining  Books,  which  were  never 
doubted  of,  are  fufficient  for  all  the'  neceflary 
ends  and  purpofes  of  a  Revelation  :  and  there- 
fore this  ought  to  be  no  obje&ion  againft  the 
Authority  of  the  Scriptures,  that  the  Autho- 
rity of  fome  Books  has  been  formerly  matter 
of  controverfy. 

I  (liall  enter  upon  no  difcourfe  concerning 
the  Apocryphal  Books,  the  authority  where- 
of has  been  fo  often  and  fo  effectually  dis- 
proved by  Proteftants,  that  the  mod  learned 
Vapifts  have  now  little  to  fay  for  them,  but 
are  forced  only  to  fly  to  the  authority  of  their 

H  a  Church, 


ico,*  The  Reafonablenefs  and  Certainty 

Church,  which  is  in  efFecl:   to  beg  the  thing 
in  queftion,  or  to  beg  fomcthing  as  hard  to  be 
granted,  viz.  the  infallibility  of  the  Church 
of  Rome.     But  I  (hall  here  engage  in  no  con- 
troverfy   of  that  nature.     Both  Proteftants 
and   Papifts  are,  generally  fpeaking,  agreed,  . 
that  the  Books  of  Mofes  and  the  Prophets  in 
the  Old  Teftament,  and  the  Writings  of  the 
Evangel ifts  and  the  Apoftles  in  theNew  are  of 
Divine   Authority  $    and  if   this   be    fo,  the 
Chriftian  Religion  mud  be  true,  whether  there 
be,  or  be  not  others  of  the  fame  nature,and  of 
equal  authority.     Thefe  Books   in  the  main 
have  already  been  proved  to  be  genuine,  and 
without  any  material  corruption  or  alteration. 
I  ("hall  now  only  propofe  fuch  general  conii- 
derations,  as  may  be  fufficient  to  obviate  ob- 
jections. 

The  agreement  between  the  Jews  and  &*- 
war  i  tans  in  the  Pentateuch  is  a  clear  evidence 
for  its  Authority.  And  tho  there  were  many 
and  great  Idolatries  committed  in  the  King- 
dom of  Jt/duby  yet  by  the  good  providence  of 
God  there  never  was  fuch  a  total  Apoftacy  in 
the  people,  nor  fo  long  a  fucceffion  of  Idola- 
trous Kings,  as  that  the  Books,  either  of  the 
Law  or  the  Prophets,  can  be  fuppofed  to  have 
been  tuppreft  or  altered.  For  three  years  un- 
der Rchoboam,  they  walked  in  the  way  of  David 
and  Solomon,  i  Chron.  n.  17.  12.  I.  andtho 
afterwards  he  forfook  the  Law  of  the  Lord,  and 
alllfrael  ny>/;fe/,hisjiieign  was  in  all  but  feven- 

teen 


of  the  Cbriftian  Religion.  i  o  I 

teen  years.    Abijam  was  a  wicked  King,  but 
he  reigned  no  longer    than    three  years  , 
i  Kings  xv.  2*     Afa  the  third  from  Solomon, 
and  Jehojhaphat  his  Son,  were  great  Reformers^ 
and  Aft  reigned  one  and  forty  years,  and  Je- 
kofiaphat  five  and  twenty  years,   2  Chron.  xvi. 
13.  xx.  31.    The  two  next  Rings  in  fucctfii- 
on  did  evil  in  the  fight  of  the  Lord,  but  their 
Reigns  were  fliort,    Jehoram  reigned  eight 
years,  and  Ahaziahbut  one,    2  Chron.  xxi,  20. 
xxii.  2.     During  the  interval  of  fix  years  un- 
der the  ufurpation  of  Athaliah,    the  people 
could  not  be  greatly  corrupted  :    for  fhe  was 
hateful  to  them,  as  Jehorant  her  hubband  had 
been  before  her,  and  they  readily  joyned  with 
Jehoiada  in  flaying  her,    and  in  reftoring  the 
worftiip  of  God,  2  Chron.  xxii.    JoaJJj  the  Con 
of  Ahaziah  did  that  which  was  right  in  the  fight 
of  the  Lord  all  the  days  of  Jehoiada,,     2  Chron* 
xxiv.  2.     We  are  fure   that  he  reigned  well 
three  and  twenty  years,   2  Kings  xii.  61  and 
probably  much  longer,  for  Jehoiada  lived  to  a 
very  great  age,    2  C/jron.  xxiv.  15.     Amaziah 
his  fon  has  the  fame  character,    and  with  the 
fame  abatement,    thaf  he  did  that  which  was 
right  in  the  fight  of  the  Lord,  but  not  with  a  per- 
feci  heart,  2  Chron.  xxv.  2 .  or  yet  not  like  David 
his  Father  :    he  did  according  to  all   things  as 
Joafl)  hh  Father  did,    7  Rings  xiv.  3.    IJzziah 
ion  to  Amaziah  reigned  well,    and  fought  God 
in  the  days  of  Zichariah,     2  Chron.  xxvj.  5. 
and  after  he  was  feized  with  the  Leprofie  for 

H  3  in- 


102        The  Reafonable?iefs  and  Certainty 

invading  the  Priefts  office,   the  adminiftration 
of  affairs  was  in  the  hands  of  his  Son  *jothamy 
verf.  2 1 ,    who  imitated  the  good  part  of  his, 
fathers  Reign,    Chap,  xxvii.  2.    Jhaz  was 
wicked  and  an  Idolater,   but  he  reigned  only 
fixteen  years,Chap.  xxviii.  1.  and  his  fon  He^ 
%ekkh   wrought  a  great  Reformation,    who 
reigned  twenty  nine  years,  Chap.xxix.  1.  Ma- 
vaffcs  was  much  given  to  Idolatry  in  the  for- 
tner  part  of  his  Reign,  but  after  his  captivity 
in   Babylon   he  was  very*  zealous  againft  it. 
Chap,  xxxiii.  \%  16,    Amon  imitated  the  ill 
part  of  his  Father's  Reign,    but  his  own  con- 
tinued no  longer  than  two  years,  Chap.xxxiii, 
21.    The  next  was  Jofiah,  in  whofe  time  the 
Book  of  the  Law  was  found  in  the  .Temple, 
which  muft  be  the  Book  of  Mofe/s  own 
band-writing  $    for  it  is  evident,  that  a  Book 
of  the  Law  could  be  no  fuch  rare  thing  at  that 
time  in  Jerufalemr  as  to  be  taken  fo  much  no- 
tice of,  unlefs  it  had  been  that  Book,    which 
was  laid  up  in  the  fide  of  the  Ark,    and  was, 
to  be  franfcribed  by  every  King.     It  feems, 
that  Book  of  theLaw  had  been-purpofely  hid, 
to  preferve  it  from  the  attempts  of  Idolaters, 
who  it  was  feared  might  have  a  defign  to  de~ 
ilroy  it :    for  if  it  had  only  lain  by  neglected, 
the  rinding  of  it  could  have  been  no  fuch  fur- 
prizing  thing,  becaufe  the  place  in  the  Temple 
was  well  known,    where  it   was  wont  to  be 
kept  in  the  fide  of  the  Ark,    and  where  they 
might  have  fought  for  it :    but  it  was  proba- 

bly 


of  the  Chriflian  Religion.  (03 

Wy  at  that  time  fuppofed  to  have  been  utterly 
loft,  and  its  being  found  in  the  Ruines  of  the 
Temple,  which  was  built  for  the  obfervation 
of  it,  and  where  it  ought  to  have  been  kept 
with  the  greateft  care,  as  a  moft  inestimable 
treafure  5  the  veneration  which  Jofiak  had  for 
fo  facred  a  Writing,  and  the  happy  and  un- 
expei&ed  recovery  of  it,  when  it  had  been  dis- 
regarded and  almoft  loft,  through  the  iniqui- 
ty of  his  PredecefTors  ^  thefe  considerations 
coul4  not  but  exceedingly  move  ,  a  mind  fo 
tender  and  affectionately  pious  as  that  Kings, 
when  he  received  the  Law  under  Mofe/sown. 
hand,  fent  him,  as  he  believed  by  God  him- 
felf,  and  delivered  to  him,  as  it  were  ,  anew 
from  Heaven.  Not  long  after  his  time  was 
the  Captivity  in  Babylon  ^  till  wlpch  there 
were  always  Prophets ,  frequent  Reformati- 
ons, and  never  any  fucceflion  of  Idolatrous 
Kings,  which  continued  for  a  long  time  toge- 
ther $  very  few  Kings  were  Idolatrous  through- 
out their  whole  Reigns,  and  thofe  that  were, 
reigned  but  a  (hort  time. 

*  It  has  been   proved,  that  the  Pentateuch  *Book  , 
and  the  Books  of  the  Prophets,  written  before  Pan  2.  c 
the  Captivity  were  preferved  amongft  the  Jews6,  &  9' 
till  their  return,    and  it  is  acknowledge  by 
thofe.  who  are  of  another  opinion,  that  Ezra, 
who  compofed  the  Canon,    did  it  by  a  Pro- 
phetick  fpirit,  or  had  the  adiftance  of  Pro- 
phets in  the  doing  it.     *  Jofcphus  fays,    that*Jofeph. 
their  Books  after  the  time  of  Artaxerxes  are  c.ont-  ,A~ 

T,  pton.  lib. 

H  4  not!. 


%$$       The  Reafonablenefs  and  Certainty 

not  of  equal  authority  with  thofe  before  his 
rime,  for  want  of  a  certain  fucceffion  of  Pro- 
phets. And  fince  the  Jews  admitted  no  wri- 
tings as  infpired,  into  the  Canon  after  Mala- 
fki$  Prophecy,  this  (hews  their  fincerity  and 
exa&nefs  in  examining  the  truth  and  authori- 
ty of  fuch  Writings,  as  they  admitted  into 
.  their  Canon  of  Scripture.  The  Pharifees  made 
the  commandment  of  God  of  no  effetf  by  their 
Traditions,  but  never«durft  prefume  to  impofe 
them  under  the  notion  and  character  of  a 
Book  of  the  Scriptures.  The  modern  Jews  in 
like  manner  never  dared  to  pretend  to  new 
Books  of  Revelation,  but  have  conftantly  ad- 
hered to  the  old. 

And  what  inducement  could  the  Jews  have^ 
to  receive  thefe  Books  inco  their  Canon,  of 
which  it  confifts,  rather  than  the  Apocryphal 
Books,  but  the  evidence  of  their  Divine  Au- 
thority >  which  is  a  thing  more  efpecially  re- 
markable in  fome  Books.  Why  Qiould  they 
receive  certain  Books  under  the  Names  of  So- 
lomon,  Efiher,  Daniel  and  Ezra,  but  not  ad- 
mit into  the  Canon  others  going  under  the 
fame  names,  but  becaufe  of  the  difference  in 
their  Authority  ?  Why  mould  they  receive 
the  Books  of  thofe  whom  their  fore- fathers 
had  flain,  and  thofe  very  Books  for  which 
they  flew  them,  but  upon  the  clcareft  evi- 
dence ?  It  is  certain  they  could  be  polled  with 
no  prejudice  in  their  favour,  but  with  very 
many  a  gain  ft  the  Books  of  fuch  Authors.  To 
give  another  imtance  :  The  Book  of  Rath  con- 

tains 


of  the  Chriftian  Religion.  105 

.  tains    the    affairs    and    tranfoctions    of    a 
particular  Family,    of  no  great  confequence, 
as  one  might  imagine  at  firft  view,     and 
yet  it  has  been  prefer ved  with   as  much  care, 
and  as  conftantly  received  as  the  reft.     There 
is  little  reafon,  upon  human  considerations, 
why  a  relation  concerning  that  Family  mould 
be  inferted  into  the  Canon  of  Scripture,  ra- 
ther than  one  concerning  any  other     But  the 
lineage  of  .the  Meffias  is  fet  forth  in  it,    and 
that  was  a  fufficient  reafon  why  it  (hould  be 
infeited$  and  therefore  by  the  Divine  Wif- 
dom  and  Providence,   neither  the  emulation 
and  envy  of  other  Families,  nor  any  other 
caufe  or  accident  hindred  its  reception  and 
prefervation  amongft  the  other  infpired  Books. 
And  in  that  Hiftory  there  is  an  account  not 
very  honourable  for  David's  Family,    in  de- 
riving his  defcent  from  Pkares  of  7/w/wr,  and 
(hewing  that  his  Great  Grandmother   was   a 
Moabitefs  5   the  Moabites  being' a  people,  who 

•  had  an  indelible  mark  of  infamy  fixe  upon 
them  by  the  Law  of  Alofes,  Deutr.  xxiii.  3. 
•  II.  As  the  Pentateuch  was  ever  acknowledg- 
ed by  the  People  of  Ifrael  after  their  feparatibn 
from  the  Tribe  Jitdab  -0  fo  if  they  rejected 
the  writings  ot  the  Prophets,  it  muft  have  been 
becaufe  all  or  moft  of  them  were  writ- 
ten by  Prophets ,  who  were  of  the  two 
Tribes,  and  all  the  Prophets  of  Ifrael  own- 
ing the  Temple  of  ferkfakm  to  be  the  true 
place  of  V/orfhip,  the  Ifradites  and  Samaritans 
muft  have  great  prejudices  againft  them  upon 

rh.it 


io6        The  Reafonakknefs  and  Certainty 

that  account,  and  it  cannot  be  expected,  thafc 
they  (hould  -receive  the  Books  of  any  of  the 
Prophets  in  the  fame  manner  as  they  did  thofe 
of  Mofes.  The  Books  of  Samuel^  David  and 
Solomon  had  lefs  regard  paid  to  them  upon 
Reafons  of  State  by  the  Tribes,  who  followed 

•  Antiqu.  the  Revolt  of  Jeroboam  :  yet  when  *  Jofeph 
Ecd.  E-Scaliger  fent  to  the  Samaritans  for  the  CJanti- 
pift- »•     cles  of  the  Book  of  Pfalms  in  their  Language  ^ 

as  well  as  for  the  Book  of  the  Law  and  oijojlma, 

they  promifed  to  fend  him  them.  And  it  is  pro v- 

TM^ud8" ec*  ^u^c^ently  DV  Dr  t  Lightfooty  that  negher 

exercir.  '  the  Samaritans,  nor  the  Sadduetes  rejected  the 

dnjoh.iv.  Books  of  the  old  Teftament,  tho  they  did 

not  admit  the  reft  into  the  fame  veneration 

and  authority  with  the  Books  of  Mofes,  nor 

read  them  in  their  Synagogues.     This  is  alfo 

*  Crir.  proved  by  F.  Simon  *  both  of  the  Sadducees 
lib  i  c' and  the  2Gr*i,  and  f  Morinus  likewife  proves 
1 6.  &29.  it  of  the  Kar<ei,  who  are  generally  taken  for 
Difquifit.  Sadducees  t  F.  Simon  maintains  the  contrary, 

t  Epifi.70.  and  that  they  have  wrong  done  them  in  being  . 

inrer  An-  charged   with  the  opinions  of  the  Sadducees  : 

icKieat.0  However,  this  is  not  material  to   our  prefent 

purpofe,lince  he  (hews  that  both  the  Sadducees 

and  the  Kar.-ei,  or  Cavaites,  and  all  the  Jews 

befides  received  the  entire  Volume  of  theScnp- 

de>Sn-t    tures  wfehpHt  My  contradiction*  Hackfpan  like- 

manno.     wife  has  (hewed  that  the  Sadducees  denied  not 

the   Authority  of  the  Books  of. the  Prophets. 

'Ill    Concerning   the  Books,    whereof  we 

we  find  mention,  made  in  the  Old  Teftament, 

either 


of  the  Cbriftian  Religion.  107 

either  1.  They  are  not  different  from  thofe, 
which  are  now  in  the  Canon,  bat  the  fame 
Books  under  divers  Names.  Or  2.  They  were 
not  written  by  Infpiration,  tho  written  by 
Prophets.  For  we  are  not  to  fuppofe,  that  the 
Prophets  were  infpired  in  every  thing,  that 
they  wrote,  any  more  than  in  all  theyfpoke. 
And  this  (hews  the  care  and  integrity  of  the 
Jews  in  compiling  their  Canon ,  that  they 
would  not  take  into  it  all  fhe  Writings  eyen 
of  the  Prophets  themfelves,  but  only  fuch 
as  they  knew  to  be  written  by  them, 
as,  Prophets,  that  is,  by  Infpiration,  the 
Prophets  themfelves  no  doubt  making  a  di- 
ftin&ion  (as  we  find  St  Paul  did  J  between 
what  they  had  written  by  the  Spirit  of  God, 
and  that  in  which  they  had  not  his  immediate 
and  extraordinary  direction,  and  infallible  af- 
fiftance.  Or  3.  They  might  not  be  written 
by  Prophets.  For  the  office  of  Recorder,  or 
Remembrancer,  or  Writer  of  Chronicles  fas 
it  is  explained  in  the  Margin)  is  mentioned  as 
an  office  of  great  Honour  and  Truft,  and  was 
diftind  from  that  of  the  Prophets,  2  Sam.  viii. 
16.2  Kings  xviii.  18.  iChron.  xxxiv.  8.  Ifaiah 
xxxvi.  3,  22.Be(ides,.  the  Hebrews  called  every 
fmall  Writing  a  Book  :  Thus  Dent.  xxiv.  i. 
that  which  we  render  a  Bill  of  Divorcement 
is  in  the  Original  a  Book  of  Divorcement,  the 
word  being  the  fame,  which,  Jofh.  x.  13.  and 
2  Sam.  i.  18.  is  tranflated  the  Book  of  Jajhet, 
So  Matt,  xix,  7.    and  M.iyI\  x.  4.    it  is  in  the 

Grccl% 


io8        The  Reufottiblenefs  and  Certainty 

Greek  a  Book  of  Divorcement,  the  word  is  the 
fame  which  the  Septuagint  had  ufed  ^  it  indeed 
may  fignifie  a  little  Book,  but  it  often  fignifies 
a  Book,  without  that  diftinttion,    and  fo  it  is 
rendered  i  Tim-iv.  15.   David's  Letter  to  foab 
is  a  Book,  in  the  Hebrew  and  in  the  Greek,  2  Sam. 
xi.  14,  15.    and  Lettets  are  ftiled  Books  by 
rbHr°c'  *  Herodotus.    Or  4,  Tho  it  mould  be  granted 
ti^Sciib.  that  fome  Books,  which  were  written  by  In- 
tf.c.4.     fpiration,    are  now  loft,  it  is  no  abfurdity  to 
fuppofe  that  God  mould  fuffer  Writings  to  be 
loft,    thro  the  fault  and  negligence  of  men, 
which  were  dictated  by  his  Spirit.     Several 
things  might  by  the  Prophets  be  delivered  by 
Revelation  to  the  perfons  whcftri  they  con- 
cerned, which  were  never  committed  to  wri- 
ting ^  <and  others,   which  were  written,  but 
which   were  not  neceffary   to  the  ends  of 
Revelation  in  general ,  but  rather  concern- 
ed  particular  times   and     places ,    and    the 
fubftance  whereof,   as  far  as  the  world  in  ge- 
neral is  concerned,  is  to  be  found  in  the  other 
Scriptures,    might  by   the  carelefnefs  of  men 
never  come  to  the  fight   and  knowledge  of 
Pofterity. 

And  here  I  mail  obferve,  that  the  Books  of 
Prophecy  have  always  the  Names  of  the  Au- 
thors expreft,  and  commonly  they  are  often 
repeated  in  the  Books  themfelves,  but  in  the 
Hiftorical  Books  there  was  not  the  fame  rea- 
fon  for  it  -0  becaufe  in  matters  of  faft,  which 
are  paft,    an   Author  may  eafily  be  difproved, 

if 


cf  the  Chriftian  Religion.  i  op 

if  he  relates  what  is  falfe  of  his  owh  times,  or 
of  times  whereof  there  are  memorials  ftill  ex- 
tant. But  the  Credit  of  Prophecies  concern- 
ing things  to  come,  a  long  time  after,  topafs, 
muft  depend  upon  .the  Million  and  Authority 
of  the  Prophet  only,  and  therefore  it  was  ne- 
cefTary  that  the  Names  of  the  Prophets  mould 
be  annext,  that  their  Predictions  might  be  de- 
pended upon,  when  tfyey  were  known  to  be 
delivered  by  men,  who  by  other  Predictions 
already  fulfilled,  had  proved  themfelves  to  be 
true  Prophets. 

IV.   The  very  prefer vation  of  Books  of  fo 
great  Antiquity,    thro  fo  many  changes  and 
revolutions,    againft  all  the  injuries  of  Time 
and  Ignorance,   againfr.  the  violence  of  War 
and  the  malice  of  Adverfaries,    and  fo  many 
other  Accidents,  which  have  deftroyed  moft 
other  Books  of  any  considerable  Antiquity,    is 
a  certain  indication  of  a  wonderful  Providence 
concerned  for   them,    and   of   that  evidence 
whereby  they  were  at  firft  attefted.    The  Laws 
of  the  wifeft  Law-givers  of  the  mod  flourifh- 
ing  and  powerful  Nations  have  been  fo '  little 
regarded  by  the  people  to  whom  they  were 
given,  that  they  foon  forfook  the  practice  of 
them,   and  readily  delivered  up  themfelves  to 
be  governed  by  other  Laws,  upon  any  Revo- 
lution 5  and  all  the  pretences  to  Revelation, 
which  moll:  of  the  Ancient  Law- givers  afTumed 
to  themfelves,  could  make  them  no  longer  ad- 
hered to,  nor  fo   much  valued,  as  to  outlive 

the 


1 1  o       The  Keafonablenefs  and  Certainty 

the  fare  of  the  particular  Kingdoms  and  States 
for  which  they  were  contrived  :  but  moft  of 
them  were  changed  or  laid  afide  before,  and 
the  reft  given  up  and  abandoned,  as  out  of 
date,  and  of  little  ufeor^efteem  afterwards, 
and  all  of  them  were  fo'  little  able  to  with- 
stand the  deftruction  of  time,  that  we  know 
not  much  more  of  them,  than  that  the  beft 
*  and  moft  ancient* were  in  great  meafure  taken 
out  of  the  Laws  of  Mofes.  But  the  Books  of 
Mofis  and  the  Prophets  have  continued  entire 
and  unchanged  under  all  accidents  and  revo- 
lutions of  affairs,  bearing  this  chara&er  as 
well  as  others  of  him,  who  is  immutable  $ 
they  have  been  ftill  aflerted  againft  all  the 
malice  and  oppofition  of  Enemies  by  a  capti- 
ved  and  difperfed  people,  who  by  the  fignal 
providence  of  God,  tho  they  rejecl:  their  Mef- 
fas,  yet  ftill  acknowledge  thofe  proprieties, 
which  foretold  his  coming,and  after  their  dif- 
periion  for  fo  many  hundred  years,  are  fo  far 
from  renouncing  them,  that  they  alfert  and 
maintain  them,  and  are  zealous  even  to  fuper- 
ltition,  for  thole  Books,  which  command  that 
worftiip,  and  appoint  thofe  Solemnities,  which 
they  have  fo  long  been  out  of  all  poflibility 
to  obferve,  as  if  thofe  Laws,  which  were  once 
fo  uneafy  to  their  Fore- fathers,  were  now  be- 
come natural  to  their  Pofterity,  or  rather  be- 
caufc  they  were  revealed  by  him,  whofe 
word  (hall  never  pafs  away  till  all  be  ful- 
filled. 

V.  The 


of  the  Cbriftian  Religion.  1 1 1 

V.  The  New  Teftament  gives  evidence 
and  confirmation  to  the  Books  of  the  Old, 
which  are  fo  often  cited  in  it. 

Vf.  The  Chriftians  were  religioufly  cauti- 
ous and  cireumfpect  in  admitting  Books  into 
the  Canon  of  the  New  Teftament.  The  f 
*  Epiftle  to  the  Hebrews,  and  the  fecond  Epi-  cSSg?- 
ftle  of  St  Peter,  were  at  firft  fcrupled  only,  or  Ecci. 
chiefly  upon  the  account  of  the  ftyle  5  the Script* 
ftyle  of  the  former  being  thought  different 
from  that  of  St  Paul ,  and  the  Style  of  the 
latter  from  that  of  St  Peter.  The  Epiftle  of 
St  Jude  was  likewife  doubted  of  for  this  rea- 
fon,  becaufe  the  Apocryphal  Book  of  Enoch 
is  cited  in  it.  Writings,  which  'went  under 
the  names  of  feveral  of  the  Apoftles  were  re- 
jected, and  by  general  confent  laid  afide.  The 
genuine  .Epiftle  of  St  Barnabas,  who  is  ftiled 
an  Apoftle,  AcJs  xiii.  2.  xiv.  14.  was  never 
received  but  as  Apocryphal  5  and  the  Firft 
Epiftle  of  St  Clement,  of  whom  St  Paul  gives 
as  high  a  character,  Phil.  iv.  3.  as  he  doth 
of  St  Luke,  or  as  St  Peter  ever  gave  of  St  Mark, 
was  never  admitted  among  the  Canonical 
Books,  tho  it  was  wont  to  be  read  in  Churches. 
But  the  Gofgel  according  to  St  Marl{,  and  the 
Gofpel"  and  Acts  of  the  Apoftles  written  by  St 
Luke,  have  ever  been  received  for  canonical. 
For  which  no  reafon  can  be  given,  but  that 
St  Mark  and  St  Luke  were  known  to  have 
written  by  infpiration  ,  fince  upon  all  per- 
fonal  and  humane  Accounts,  an  Epiftle  of  St 

Bar- 


112      The  Keafonablenefs  and  Cettainty 

Barnabas  or  St  Clement,  mull:  have  carried  as 
much  Authority  with  it,  as  any  thing  under 
t  Unam  the  name  of  St  Mark,  or  St  Luke,  f  St  Jeront 
ad  sedifi-  favSj  t[]at  gt  Barnabas  was  the  Author  of  one 
Ecciefis  Epiftle  written  tor  the  edification  of  the 
pertinen-  Church,  which  is  read  among  the  Apocryphal 
ftohm  Pi"  Books  -j  fo  that  Books  were  ftyled  Apocryphal, 
compofu- not  becaufe  it  was  uncertain  who  were  the 
interU*A-  Authors  of  them,  but  becaufe  it  was  doubtful 
poduy-    whether  they  were   written  by  infpiration  or 

^urask-" no*  ^°  care^  was  tne  Primitive.  Church  to 
gitur.id.ib  receive  none  into  the  Canon,  but  Books  cer- 
tainly infpired. 
"cyit.iufl.  it  js  wcjj  ohferved  *  by  F.  Simon,  to  this 
T.Part.  i.  purpefe,  that  if  ire  compare  the  G  of  pels  and  the 
other  Books  of  the  New  TejJamcnt  with  the  Li' 
turgtes  ,  that  we  have  under  the  names  of  feve- 
r.'.l  Apo{ilcsylo  whom  the  mojl  part  ofthcEajlern 
Chrijiians  do  attribute  them,  we  full  be  con- 
vinced that  the  Go  I  pels  are  truly  the  Apojlles* 
lor  all  I  he  Churches  have  preferved  them  in  their 
Ancient  Purity  ^  whereas  every  particular  Nati- 
on hath  added  to  their  Liturgies,  and  hath  ta- 
ken the  liberty  often  to  revife  them.  The  refpecJ 
that  hath  been  always  had  to  the  Writings  of  the 
New  Teflament,  without  inferting  tiny  confidera- 
ble  additions  therein,  is  a?i  evident  proof  that 
all  people  have  looked  upon  them  as  Divine 
Booh,  which  it  is  not  lawful  for  any  to  alter. 
On  the  contrary,  they  have  been  perfwaded,  that 
the  Liturgies,  tho  they  bear  the  Names  of  the 
Apojlles,    or  of  fome  Difciples  of  Jefus  Chrijl, 

were 


C.  I 


Of  the  Chrijiian  Religion.  I  i  | 

were  not  originally  written  by  then/,  to  whom 
they  were  attributed.  And  therefore  it  hath  been 
left  free  to  the  Churches  to  add  to  them,  or  to 
diminifi  from  them,  according  as  occafion  re- 
quires. 

VII.  As  the  Primitive  Chriftianswere  very 
jealous  and  cautious  in  admitting  Bocks  into 
the  Canon,  fo  they  had  futHcient  means  and 
opportunities  to  examine  and  diftinguith  the' 
genuine  and  infpired  Writings  from  the  Apd- 
cryphal  or  fpurious.  The  way  of  Writing, 
and  the  hands  of  the  Apoftles  were  well  knowri 
to  thofe  to  whom  they  wrote,  as  St  Paul  in- 
timates of  his  own  hand  and  manner  of  Salu- 
tation ;  for  when  he  ufed  an  Amanuenfis,  yet 
he  wrote  the  Salutation  with  his  own  Hand,  as 
his  token  in  every  Epifllc,  i  Theff.  iii.  17.  They 
generally  wrote  to  whole  Churches,  but  par- 
ticular men  are  frequently  named  in  their  E- 
piftles,  which  was  a  great  means  to  afeertaiti 
the  Authority  of  them.  ; 
%7ertullian  appeals  to  Au-    ^L^rc^V3°R^ 

ri  mei.us  exercere  1:1  nsgotio  falur  § 

thentick  Books  or  the  very   ft*,  percurre  Eccfefes  Apnftoh- 
Hand-writin^s  of  the  Apo-   f*>  l^J™  ip& ■•**«  C*  he-- 

/L,  «         r  P  „        *.  drX  Apoitolorum  iuis  locis  ureli- 

ltleS     themielveS.       For  thO     denrur,  apud  qua/;  ipfa  Autbf-nti- 

it'be   acknowledged,     that    c« JLiter^ eomm redtancur.    tW- 

the  word  Authtnticus  doth  J 

not  always  denote  the  Original  Writing  utf. 
der  the  Authors  own  Hand,  but  fometimes 
only  the  Original  Language  5  yet  the  words 
oiTertidlian  are  exprels,  that  the  Original  E« 
piftles  were  in  his  times  frill  extant :  for  which? 

i  & 


1 1 4        The  Reafonab/e?iefs  and Certainty 

Pveafon  he  refers  the  Hereticks  to  the  Apofto- 

lical  ChurcheSjWhere  they  were  read,  viz.  to 

f be  Church  of  Corinth,  of  Phillippi,  Theffalo- 

vica,  Ephejus,  and   Rome  5  but  the  Epiftles  of 

the    Apoftles  were  read   in -Greek,    without 

doubt,  in   other  Churches   befides  thefe,  and 

the  Reafon  why  he  refers  them  to  the  Apofto- 

lical  Churches  rather  than  to  any  other,  muft 

be  becaufe  the  Originals  under  St  Paul's  own 

Hands  were  there  ftill  to  be  feen,  and  he  men- 

tEufeb     t*ons  t^iat  t^ie  thrones  or  Seats  of  the  Apoftles 
Hin.cjib.  were  then  alfo  preferved,  as  f  Eufebius  fays, 
^"•cip.  that  of  St  James  was  preferved  to  his  time. 
Apoi.  2.      Jujiin  *  Martyr  afcribes  the  Gofpels  to  the 
Apoftles,  he  tranferibes  the  Chriftian  Do&rine 
at  large  out  of  them,  and   declares  that  they 
were  read  in  *  the  Chriftian   Aflemblies  every 
j  Sunday,  f  Stlreneus,a  Difciple  of  StPoly  carp, who 

lib.  "c.*.  was  made  by  Biftiop  St  John,  gives  a  particular 
account  of  the  Writings  of  the  Four  Evange- 
lifts,  and  fays  there  were  Four  Gofpels  and  no 
more,  and  that  thefe  were  written  by  St  Mat- 
there,  and  St  Mark*  and  St  Luke,  and  St  John. 
*  Tertuii.  *  Tcrtullian  undertook  the  Defence  of  the  Four 
adv.  Mar-  Gofpels  againft  Marcion.  And  thefe  Fathers 
Jrb'  frequently  quote  thefe  and  the  other  Writings 
of  the  Apoftles  ^  fo  do  likewife  Clemens  Roma- 
nus  and  Ignatius, who  lived  and  converfed  with 
the  Apoftles  themfelves.  But  in  ourDifputes 
with  Infidels  particular  regard  is  to  be  had  to 
the  Hiftory  of  the  Gofpel,  for  our  Proof 
againft  them   depends  upon  matter  of  Fac~h 

Both 


IV.  G- 2, 


of  the  Chriftian  Religion,  t  i$ 

Both  *  Grotius  and  F.  Simon  have  proved  that  ^tror'F 
the  Gofpel    .written  in  Hebrew  by   St  Matthew  S\m.  crit. 
was  prefer ved  to  the  time  of  St  Jerom  and  Epi-  &ft- m  thi 
phamm,  and  that  tho  the  Nazarens  had  made  **'  'c'7'  ' 
fome  additions  ro  it,    yet  they  had  made  no 
Alterations  hi  the  Original   Text.     F.  Simon 
moreover  fays,   that  the  Gofpel  of  St  Matthew 
had  been    rranflated  undoubtedly  out  of  He* 
brew  into  Greek,  'before  the  Nazarens  had  in- 
ferred their  Additions,  thefe  being  to  be  found 
in  no  Greek  Copy.  The  Ebionites  hzd  corrupt- 
ed the  Hebrew  Copy,    which  they  ufed,    and 
had  left  out  what  they  pleafed^  but  the  Copy 
of  the  Nazarens,   Epiphani-         ■ 
us  f  fays  was  more  entire,  I.  ■*"'  *  T\KetT* >****«*' 
only  he  is  not  certain  whe-  •"*?£"  Tfc ?-   -  B**F" 
ther  they  retained  the  Ge-   iUr&<iyeiwM&iM<yeh-- 
nealogy  of  Chrift  ^    but  it   ^iv  In  <r»£«w  «* 0U*  n  r\ 
is  moil:  probable  in  F.  Si-   $t**  ywi*K<>yia.«  tb\  &»  w 
mons  judgment,   that  they   A%**V  "X^  X&s*  *g<y«Aoy. 

did  retain  it,     tho  the  Ebi-    Epiphan.  Hzref.  *9.  Num.  9„ 

onites  omitted  it.  So  that  tho  there  were 
fome  Additions  made  by  the  Nazarens;  yet  as 
far  as  the  proof  of  our  Religion  againft  Infi- 
dels is  concerned,  the  Hebrew  Gofpel,  in  its' 
Original  Hebrew,  as  it  was  written  by  St  Mat- 
thew, remained  exactly  perfect  for  divers  ages. 
Till  the  Seel:  of  the  Nazarens  ceafing,  and  the 
Hebrew  Tongue  growing  out  of  ufe,  the  Greek 

3'ranflation  only  was  preferved.     This  Tran- 
ation  of  St  Matthew's  Gofpel  is  afcribed  to 
one  of  the  Apoftles  or  Evangelifts,    tho  it  be 

I  2  not 


111.  c 


M6      1  be  R eafonablenefs  and  Certainty 

Eufeb.  not  certain  to  whom  of  them  it  belongs.  *Pa- 
pias  {peaks  of  the  times  before  there  was  any 
Authentick  Verfion,  when  he  fays  that  every 
one  translated  it,  as  he  could,  for  his  own 
ufe.  It  appears  from  him  however,  that 
mere  were  Greek  Verfions  of  the  Gofpel  of 
St  Matthew  made  immediately  upon  its  firft 
publication  5  and  from  hence  we  may  be  af- 
'  f u red  that  St  John  reviled  and  approved  the 
prefent  Verfion  ( which  is  by  fbme  attributed 
to  him)  by  whomfoever  it  was  made  at  firft. 
For  this  Gofpel  in  the  Greek,  Tongue  being 
moft  in  ufe,  and  thereby  preferved,  when  the 
Original  Hebrew  has  been  fo  long  ago  lolt,  it 
is  not  to  be  fuppofed  that  St  John  mould  have 
no  regard  to  it  in  that  Review  which  he  took 
of  the  other  Gofpels,  that  were  written  ori- 
t  jjwt-,  ginally  in  Greek,  We  read  in  f  Photitss,  that 
"  1Vhe  revifed  the  Gofpels  which  were  brought  to 
him  written  in  divers  Languages,  the  Verfi- 
ons as  well  as  the  Originals,  and  therefore 
this  of  St  Mm  thews  Gofpel  cannot  be  fuppofed 
to  have  been  omitted. 

One  of  the  Miraculous  Gifts  was  that  of 
Discerning  of  Spirits,  whereby  perfons  endued 
with  it  were  enabled  to  diftinguifh  true  Reve- 
lations from  Impoftures,  1  Cor.  xii.  10.  And 
St  John  wrote  his  Gofpel  and  his  Epiftles  to 
confute  thofe  Hereticks,  who  were  the  chief 
Forgers  of  counterfeit  Books  of  Scripture,  or 
the  moft  notorious  corrupters  of  the  true 
Books :  and  his  Life  was  by  the  Providence  of 

Cod 


of  the  Chriflian  Religion.  1 1 7 

God  prolonged,   that  he  might  be  able  both 
to  vindicate  and  perfect  the  Canon  of  Scri- 
pture. We  find  that  f  he  difcovered  an  Impo-  Q^ria 
fture,  which  was  framed  concerning  St  Paul,  sc  Luc 
and  *  that  he  read  and  ap- 
proved the  Gofpels  which   *  ?w  *&"*y&yffl»>™»'*»; 
had  been  written  before  his   A^7l\  ^'J2 

own  b  and  there  is  no  rea-   yh  ^^  j^j  *vw«  fc». 

Ion  tO  doubt,    but  he    had     ^v^trarm.   Hufeb.  HiftliWii. 

feen  all  the  other  Writings   c.  =4. quod  quum  >giffet 

nf  fhe  New  Trftamenf  «3nd     Matt,ia:i»  -Marci,    &  Lues  vo!u- 

01  me  i\iew  ieirament,ana  min3)  probaverir  quidem  Texru.n 
10  fimined  the  Canon  or  Hiftoriar,  &  vera  eos  dixifTe  fir- 
Scripture  hilTlfelf.    And  the    maveritHieron.Cstal.inSr.  Joan. 

Scriptures  of  the  New  Teftament  were  read  in 
the  Churches*  and  Aftemblies  of  Chriftians 
from  the  beginning,  as  thofe  of  the  Old  Te- 
ftament had  been  in  the  Synagogues  of  the 
Jews,  by  which  means  they  became  fO  di- 
vulged and  published,  that  they  could  be  nei- 
ther loft  nor  falfifled. 

VIII.  The  Books  of  the  New  Teftament 
were  acknowledged  to  be  genuine  by  the  Ad- 
verfaries  of  the  Chriftian  Religion.    To   fay 
nothing  of  St  Paul's   Epiftles,    which  he  ircr 
quently  quotes,  the  Gofpels   were  allowed  by 
Julian  *  the  Apoftate  to  belong  to   the   Au-  *  cyriii. 
thors ,    whofe   names  rhey   bear.    f  Trjp/jo  Ahx- 
owns  he  had  read  the  Gofpels,  and  makes  no^" 
queftion  or  fcru pies  about    the  Authors.     Ce/-tJ«ti 
fits  quotes  the  Scriptures  frequently,  and  H?c~  ^1art'  Dl" 
rocks,  (as  *  La3a?itius,   who  had   heard  him*  Laftanr. 
difcourfe,  fays )  was  as  converfant  in  them,  as  f.I?,1,tur- 

J       ■/    ■  . .,  lib.  v.  c 

J  3  if*,*. 


1 1 8         The  Reafonablenefs  and  Certainty 

if  he  had  once  been  a  Chriftian,  yet  neither  of 
them  moved  any  difpute,  concerning  the  Au- 
thors of  the  Books  of  the  Scriptures,  but  in 
referring  to  them  upon  all  occafions,  mewed 
that  they  had  nothing  to  object  on  that  Head, 
t  °r'g-  And  when  f  Celjus  fays,  that  lbme  of  the 
lib.*!*  Chriftians  made  alterations  in  the  Cofpels,  this 
is  a  confeflion  that  fome  only  did  it,  and  Ori- 
gen  (hews  that  they  were  Hereticks,  viz,,  the 
Marcionijis  and  Valentinians,  and  perhaps  the 
Difciples  of  Luc  amis  or  Lucianus,  for  in  this 
he  could  not  be  pofitive,tho  this  Lucanus  was 
a  follower  of  Marriott, 

IX.  There  are  (fill  extant  Copies  of  great 

Antiquity.     The   Cambridge   topy   in    Gree^ 

and  Latin,  containing  the  four  Gofpels,  and 

the  Acts  of  the  Apoftles  $  and  that  which  is 

*F.  Si-  fuppofed  to-be  the  fecond  part  of  it,  contain- 

j£j?«f£te.ing!St  Paul's  Epiftles,  in  the  French  Kings  Li- 

X-Tejt-     brary,  and  another  the   like  Copy,  which  is 

frJVfcbii:*n  ^ie  Library  of  th  Benedictines  of  St  Gcr-  ' 

deRe  Di- mains  *  are  concluded  to  be  a  thoufand  years 

?  TabeU  °^  at  *ea^  :  ^'Tlorimis  thought  them  to  be  an- 
1.  cienter  than  St  Jeroms  time.    The  AlexmUri- 

tEpift.  an  Copy  is  believed  to  have  been  written  by 
Knu&ti.  •  TJbecla\  above  one  thoufand  three  hundred 
Ecci.  Q-  years  ago-  Morinus  f  acknowledgeth  it  to  be 
r'prokH  of -above  twelve  hundred  years  date.  Bifhop 
£om.  ix.  "A'  Walton  ftippofes  the  Alexandrian  MS.  to  be 
2t-c?«  3t  *eaft  as  old  as  that  in  the  Vatican,  which  is 
crit,  /#/?.  allowed  to  be  twelve  hundred  years  old. 
;  *| There  is  f  01a  k  MS.  of  the  Gofpels  in 

the 


r 


of  the  Chrifiian  Religion.  up 

the  Library  of  the  Duke  of  Florence^  of  above 
a  thoufand  years  Antiquity,  and  another  not 
much  lefs  ancient.  A  *  Gothick  Tranflation*  Gruter. 
of  the  Four  Evangelifts  in  the  Abbey  of^jf' 
Werdin,  is  likewife  of  above  a  thoufand  years 
Antiquity.  And  what  ancient  Books  are  there, 
of  which  the  Originals  are  frill  extant  }  or  of 
which  there  are  fo  ancient  Copies,  as  of  the 
Scriptures  ? 

X.  Sufficient  reafonsmay  be  given,  to  (hew 
how  it  came  to  pafs,  that  the  Authority  of 
fome  Books  was  at  firft.  doubted  of. 

i.  TheEpiftle  to  the  Hebrews  had  no  name 
prefixt,  (either  becaufe  the  Jews  were  preju- 
diced againft  St  Paul,  or  becaufe  the  GentiUs 
were  his  more  peculiar  care,  or  for  fome  other 
reafon  unknown)  and  in  this  it  differs  from 
the  reft  of  St  Paul's  Epiftles,  and  the  f  ftyle  is^f0* 
different,  which  occasioned  the  firft  doubts  a*Petr.3i 
bout  it  (as  it  happend  likewife  to  St  Peters  Paul- 
fecond  Epiftle  upon  the  account  of  its  ftyle) 
and  then  the  Novatians  alledging  fome  Texts 
in  the  Epiftle  to  the  Hebrews  in  favour  of 
their  opinion,  this  made  the  Orthodox  the 
lefs  inclined  to  receive  a  Book,,  which  before 
had  been  difputed,  and  therefore  tho  it  was 
received  in  the  Eaft,  it  was  queftioned  at 
Rome7  where  Novatian  begun  his  Schifms. 
The  fecond  Epiftle  of  St  Peter  might  be  fcru- 
pled  on  the  fame  account,  and  both  that  and 
the  Revelation  of  St  John  being  alleclged  for 
the  Millennium^  by   fnch  as  undeftood  ir  in  \ 

I  4  profs 


l#o       T6e  Reafonablenefs  and  Certainty 

grofs  fcnfe,  this  caufed  the  Authority  of  thofe 

Books  to  be  called  in  queftion,  which   is  faid 

'  E^fcfc.   *  exprefly  of  the  Revelation. 

fhfk  Kb.       2>  5ome  Epiftles  were  written  to  particular 

"  perfons,  or  direcled  to   fuch  as  lived   at   a 

great  diftance,  and  by  reafon  of  Perfecutions 

arifing,  the    Authentick,  Epiftles   might   not 

readily  be  produced. 

3.  Some  Books  were  not  ufually  read  in  the 
Churches,  as  the  reft  were.    All  the  Books  of 
Scripture,   except  the  Revelation  of  St  Johny 
are  inferred  in  the  Catalogue  of  the  Council 
of  Laodicea,  and  this  was  omitted,  becaufe  by 
reafon    of    the  abftrufe    Myfteries  contained 
in  it,  it  was  not  publickly  read  in  Churches: 
for  that  Catalogue  was  defigncd  to  (hew  what 
Books  ought  to  be  read  in  the  publick  Afiem- 
blies.   But  the  Revelation  was  long  before  ac- 
knowledged to  be  genuine  by  f  Jufiin  Martyr , 
by  Iren&its ,  and  by  lertullian^xnd  others:  both 
tJuftin    J!tfi'in  Martyr  and  Ir&raas   wrote  a  comment 
Mfurr.       upon  the  Revelation  of  St  John.  The  Epiftle  to 
T-ruH     f^e  He^ews,  the  Epiftle  of  St  James,  and    the 
ik "iicfur.  the  iecQnd   Epiftle  of  St  Peter,    are  cited  by 
p-  *i  >  }*.•  Gktiatj  Romanus,   in   his   firft  Epiftle,  which 
Marcion.  was  itfelf  wont  to  be  read  in  Churches. 

lib.    ii.    c 

5.  iii.  c.   '4.  Eufeb.  Hift.  lib.  iv.  c.  18.  v.  c.  8  .  H-iercm.   Catal.  injo- 

bannutn. 

4.  The  Hereticks   would  ufe  all  their  en- 
deavours' and  fubtilty  to  hinder  the  reception 

of 


of  the  Chriftian  Religion.  1 1 1 

of  thofe  Books,  by  which  their  Herefies  were 
jdifproved,  and  they  might  fo  far  have  effect, 
as  to  make  fome  doubt  for  a  while  of  their 
Authority.  For  inftance,  Diotrephcs,  an  am- 
bitious afpirii%  man,  who  prated  againft  St 
John  with  malicious  words,  and  had  lb  much 
power,  as  to  cafl  the  Brethren  out  of  the  Church, 
would  forbid  the  receiving  of  St  Johns  Epi- 
ftles,  as  well  as  the  receiving  the  Brethren  of 
that  Apoftles  Communion  3  and  that  he  did 
this,  St  John  himfelf  intimates,  when  he  fays, 
I  wrote  unto  the  Church,  but  Diotrephes,  who 
loveth  to  have  the  Pre-eminence  among  them, 
receivethus  not,  Joh.  Epift.  iii.  9.  that  is,  he 
received  not  St  Johns  Epiftle,  for  that  would 
have  been  to  receive  him  as  an  Apoflle,  or 
to  acknowledge  his  Authority. 

XI.    Tho  the   Authority   of  fome  Books 
hath  been   queftioned   by   private  men,  yet 
thofe  Books  were  never  rejecled  by  any  Coun- 
cil of  the  Church,  tho  frequent  Councils  were 
called  in  the  firft  Ages  of  Chriftianity,  and 
had    this    very  thing  under    consideration. 
f  Tertullian,  after   he  had  turned    Montanift,* Tertuii. 
reje&ing  the  authority  of  Herd's  Pujiorv  as^Pud^ 
not  being  received  into  the  Canon  oi  Scrip-     '  '     ' 
ture,  fays,  that  it  was  reckoned  amongft  the 
Apocryphal  Books  by  all   the  Councils  of  his 
Adversaries,    the   Orthodox.*  From  whence 
it  is  evident,  that  in    TertuUians   time  divers 
Councils  had  pan:  their  Cenfure   upon  the  A- 
pocryphaj   Books,    and   that   the.  Canon  of 


Si  rjh 


123         The  Reafonablenefs  and  Certainty 

Scripture  had  been  fixt  long  before.  So  that 
the  time,  in  which  fomc  of  thefe  Councils 
were  held,  muft  probably  be,  whilft  St  Poly- 
carp  a  Difciple  of  St  John  was  yet  living, 
whofe  Martyrdom  by  the  earliA  computation 
was  not  till  A.  D-  cxlvii.  at  leaft  they  muft  be 
held  in  Iren<eus  life  time,  who  converfed  with 
St  Polj/carp,  and  lived  at  the  fame  time  with 
Tertullian.  Thus  was  the  Canon  of  Scripture 
vouched  by  thofe,  who  had  received  it  from 
St  John,  and  Councils  upon  occaflon  were  cal- 
de  jejun.ted  (which  f  Tertullian  elfewhere  mentions  as 
c  13.  very  numerous  and  frequent  in  Greece)  to  give 
teftimony  to  the  Genuine  Canon,  and  cenfure 
Apocryphal  Books.  It  is  •manifeft  that  the 
Canon  of  Scripture  was  fettled  before  the 
t  ,  Council  of  Laodicea,whkh  in  the  lixth  Canon 

.  *  «H  %  appoints  that  no  Books,  *  which  are  extra  Ca- 
4*ju/k$  nvnem,  but  only  Canonical  Books  fhould  be 
kiyt&a.  Spread  in  the  Chriftian  Afiemblies,and  then  fub- 
r~tKXMi')oyn$  the  Titles  of  the  Canonical  Books,  which 
eicf,,  ifi  Title  they  had^sZonaras  smdBalfawon  obferve, 
*K<tvovt.  becaufe  they  were  inferted  into  the  Apoftles 
r*  ,  ..Canons,  and  all  others  were  ftyl'd  uncanoni- 
y\  -  A  cdl.  And  it  is  concluded,  after  the  ftricteft 
Kctvovix.*  examination,  by  the  beft  Criticks,  that  thofe 
*iif  to.  which  go  under  the  Name  of  the  Apoftles 
kojS<  ^  Canons,  are  the  Canons  of  Councils  afiembled 
%mnt  before  the  Council  of  Nice,  inafmuch  as  they 
Mma.  are  referrej  to  by  that  Council  5  and  that  they 
JUodcan.  are  ftyl'd  Apoftolical,  becaufe  they  were  made 
fix.        fby  ApoftolicaA  Men,  or  fuch  as  lived  next  to 

the 


of  the  Chriflian  Religion.  122 

the  Apoftles  times,  and  delivered  in  thefe  Ca- 
nons what  they  had  received  from  the  ApofHes. 
Dr  BeveregQ  thinks  they  f  were  colle&ed  into*Bever. 
one  Body  by  Clemens  Alexandrinits,  and   Dr  p™jea! 
Cave  Teemed  inclined  to  be  of  the  fame  judg-  Can.  & 
ment.     As  to  the  Authority  of  the  particular  £°d'J^"' 
Apoftolical  Canon,  which  contains  the  Canon  mit.vind. 
of  Scripture,  of  the  Council  of  Laodicea,  gives  Cave  Hi- 
a  fufficient  Teftimony  to  it,  fo  far  as   it  con-  in^iem"* 
cerns  the  Books  of  the  New  Teftament  3  and  Roman, 
mews  wherein  it  has  been  corrupted  fince.  All 
which  very   well   agrees   with  that  which  I 
obferved  from  TertitUian,  that  frequent  Coun- 
cils were  called   in  the  firft  Ages,  and  that 
they  had  the  Canon  of  Scripture  among  other 
things  under  confideration,  which  we  find  fet 
down  in  the  laft  of  the  Apoftles  Canons,  and 
from  thence,  in  the  Canons  of  the  Council 
of  Laodicea  5  no  Book  being  omitted  but  the 
Revelation   of  St  John,  which   yet  had  been 
acknowledged    and   received   as    Authentick 
from   the   beginning  of  thofe  who  had  moft 
reafon   to  know  of  what  Authority  it  was  5 
but  none  were  inferted  into  the  Canon,  but 
fuch  Books  as  were  appointed  to  be  conftant- 
ly  read  in   the  Ahemblies  of  Cbriftians.     It 
appears  then  that  the  Canon  of  Scripture  was 
finilhed  by  St  John,  and   that  fuch  Books  as 
were  not  of  Divine  Authority  were  rejected, 
by   Councils   held,  when   there   were  living 
Witnefles  to  certify  St  John's  Approbation  of 
the  Canon,  or  at  lean:  thofe,  who  had  recei- 
ved it  from  fuch  Witnefles  3  the  Gqfpels  of 
i  j..'  *  the 


i  24         The  Keafonahlenefs  and  Certainty 

the  other  Evangelifts  were  translated  into  di- 
mxs  Languages  in  St  Johns  Life  time,  and  we 
muft  in  reafon  fuppofe  the  fame  of  the  other 
Books  of  Scripture  $  this  is  certain  that  they 
were  all  very  early  translated  into  many 
Tongues,  and  difperled  into  fo  many  Hands, 
in  fo  many  Countries,  that  it  was  impoffible 
they  mould  be  either  loft  or  falfifyed,  eipe- 
ble  daily  fince  the  feveral  fe&s  of  Chri- 
stians were  never  more  jealous  and  watch- 
ful over  each  other  in  any  thing  than  in  this 
particular,  the  feveral  Interefts  and  Pretenti- 
ons of  all  parties  being  chiefly  concerned  in 
it,  and  no  Catalogue  of  Books  could  have 
been  received  exclusively  to  all  others,  but  up- 
on the  cleared  evidence. 

XII.  When  it  once  appeared,  that  the  Books, 
which  had  been  doubted  of,  belonged  to  the 
■Caipon  of  Scripture,  they  were  afterwards  ge- 
nerally acknowledged,  and  conftantly  recei- 
ved in  all  Churches  :  every  Seel  has  Since  ufed 
all  Arts  and  Endeavours  to  reconcile  the  Scrip- 
tures to  their  own  Dodtrines ,  few  or  none 
prefuming  to  reject  the  Authority  of  any  of 
thefe  Books,  which  they  would  never  fcruple 
to  do,  if  they  fuppos'd  they  could  make  out 
arypjauhble  pretence  for  it.  Proteftants  have 
retufed  to  admit  of  the  Apocryphal  Books,  as 
inlpired  5  but  whoever  have  gone  about  to  re- 
ject any  part  of  the  Canonical  Scriptures,  have 
peen  univerfaliy  declared  againft  for  it. 
whereof  no  other  realbn  can  be  given,  but 
fjie  Evidence,  that  is  for  the  Authority  of  the 

Ca- 


of  the  Chriftian  Religion,  125 

Canonical  Books  of  Scripture,  which  is  want- 
ing for  theAuthority  of  the  Apocryphal  Books* 
Papifts  own  the  Authority  ot  the  firft  Epiftle 
to  the  Corinthians,  and  of  the  fourteenth  Chap- 
ter of  that  Epiftle,  which  is  directly  againft 
praying  in  an  unknown  Tongue  5 and  they  ac- 
knowledge the  Epiftle  to  the  Galatians  to  be 
genuine,  tho  the  fecond  Chapter  be  fo  clearly 
againft  the  pretentions  of  theChurch  of  Rone. 
Thefe  Efpiftles  indeed  were  never  controvert- 
ed :  but  the  Epiftle  to  the  Hebrews  likevvife 
is  not  rejected  by  the  Socinians,  the  Divine 
Nature  of  Chrift  and  the  Merit  and  Satisfacti- 
on of  his  fufferings  are  fo  plainly  aflerted  in 
it  5  and  they  dare  not  deny  the  Authority  of 
the  Gofpel  and  Epiftles  of  St  John,  tho  they 
are  fo  hard  put  to  it,  to  expound  them  to 
their  own  fenfe,  that  Socinus  was  forc'd  to 
pretend  to  I  know  not  what  Revelation  to 
help  out  one  of  his  explications,  which  he- 
would  not  have  done,  if  he  could  have  found 
out  any  colour  for  not  admitting  the  Au- 
thority of  a  Text,  fo  directly  contrary  to  his 
own  Tenents,  that  he  could  not  expect,  that 
any  thing  lefs  than  a  Revelation  mould  pro- 
cure any  credit  to  his  Interpretation.  And 
generally  the  cafe  is  the  fame  with  other 
Sects  .•  thofe  that  diner  never  fo  much  one 
from  another  in  the  Interpretation  of  particu- 
lar Texts,  yet  agree  in  the  acknowledgment 
of  the  Authority  of  the  Canon  of  Scripture 
itfelf,  or  can  find  out  no  fufficient  pretence  to 
difown  it.  CHAP. 


i6       the  Reafcnallenefs  and  Certainty 


CHAP.     V. 

Of  the  various  Readings  in  the  Old  and 
New  Teftament. 


i 


T  is  to  be  ob ferv'd  ,  that  an  extrardinary 
Providence  has  in  a  great  meafure  fecur'd 
the  Holy  Scriptures  from  thofe  Cafualties 
which  are  incident  to  humane  Writings.  For 
the  great  Antiquity  of  many  Books  of  the  Scrip- 
tures, beyond  that  of  any  other  Books  in  the 
World,  the  multitude  of  Copies,  which  have 
been  taken  in  all  Ages  and  Nations,  the  dif- 
ficulty to  avoid  miftakes  in  tranfcribing  Books, 
in  a  Language  which  has  fo  many  of  its  Let- 
ters and  of  its  Words  themfelves  fo  like  one 
another,  the  defect  of  the  Hebrew  Vowels, 
and  the  late  invention  ("as  it  is  generally 
now  acknowledged  J  of  the  Points,the  change 
of  the  Samaritan,  or  ancient  Hebrew  for  the 
prefent  Hebrew  Character  %  the  captivity 
of  the  whole  Nation  of  the  Jeivs  for  feventy 
years,  and  the  mixtures  and  changes,  which 
were  during  that  time,  brought  into  their 
Language  5  in  fhort,  all  the  accidents  which 
have  ever  happened  to  occafion  errors  or 
miftakes  in  any  Book,  have  concurred  tocaufe 
them  in  the  Old  Teftament  5  and  yet  the  dif- 
ferent Readings  are  much  fewer,   and  make 

much 


of  the  Chriftian  Religion.  12 

much  lefs  alteration  in  the  fenfe,  than  thofe 
of  any  other  Book  of  the  fame  bignefs,  and 
of  any  Note  and  Antiquity,  if  all  the  Copies 
mould  be  carefully  examined,  and  every  little 
variation  as  punctually  fet  down,  as  thofe  of 
the  Scriptures  have  been.  But  tho  from 
hence  it  may  appear,  that  a  peculiar  provi- 
dence has  been  concerned  in  the  prefer vation 
of  the  Books  of  the  Scriptures,  yet  from  hu- 
mane confiderations  and  arguments,  we  may 
likewife  be  afliired,  that  nothing  prejudicial 
to  the  Authority  of  the  Scriptures  has  hap- 
pened by  any  of  thefe  means. 

i.  The  defect  in  the  Hebrew  Vowels,  and 
the  late  Invention  of  the  Points  is  no  preju- 
duce  to  the  Authority  of  the  Bible,  as  we 
now  have  it.  Tho  the  Points,  which  criti- 
tically  determine  the  exact  Reading  of  the 
Hebrew  Tongue,  be  of  a  later  invention  ,  yet 
that  Tongue  was  never  without  its  Vowels. 
For  Alephyatt.and  Jod^nd  ("which  fome  add  J 
He  and  Gnajm  ,  before  the  invention  of  the 
Points,were  ufed  as  Vowels,as  it  is 
evidently  proved  from  Jofephns,  ton.proieg0m" 
Origen  ,  and  St  'jerotn,  by  the  iii.  f.  49- 
beft  Criticks  in  that  Language.  It  muft  in- 
deed be  confeft,  that  thefe  Vowels  could  not 
be  fo  effectual  to  afcertain  the  true  Reading, 
as  the  Points  have  fince  been,  but  whatever 
defect  there  might  be  in  the  Vowels,,  it  was 
fupplied  by  conftant  ufe  and  practice,  and  by 
fome  general  Rules,  which  they  obferved  in 

the 


128      The  Eeafcnab/e?iefs  an  J  Certainty 

the  Reading.     The  Bible  being  a  Book  which 
by    Divine    Commandment    was     fo  often 
and    carefully    read    both   in   publick    and 
private,   the  Hebrew  Text  might    be  exact- 
ly read,    and  the   true    fenfe  certainly   re- 
tai  n'd  and  known  5  and  it  is  no  wonder,  that 
by  coniiant  \»&  and  continual   practice  and 
cuftom  from  their  infancy,  the   Jews  could 
read   it     with  eafe    and   readinels    without 
Points,  which  is  no  more    than  is  ordinarily 
done  now  by  men,  who  are  skilful   in  that 
Language,  and  divers  have   attained  to  it  by 
their  own  obfervation  and  induftry.     If  there 
were  the  more  difficulty  in  the  Hebrew  Tongue 
before  the  invention  of  Points,  there  was  the 
more  care  and  ftudy  ufed  about  it,  the  Jews 
having  times  purpofely  fet  apart,  for  the  read- 
ing of  the  Law,  (tudied  it  with  that  diligence 
and  exa&nefs,  that  they  knew   it  as  well  as 
'jofeph.  they  did  their  own  Names,  or  better.  *  Jo- 
\\™\i,fq>kJte  expreffes  it,  it  that  were  podible  5  and 
they  ufed  fo  great  accuracy  both  in  their  Pro- 
nouncing  and  Writing,  that   there  could  be 
no  danger  ,    that    any  considerable  miftake 
mould   be  occasioned  by  any   defect  in  the 
Vowels,  before  the  Points  were  found  out. 
Thk   was  a  great  part  of  the  Jewifh  Learning, 
t  Confi-   £as  .j,  Bjfhop  Walton  obferves)  the  true  Reading 
fidere  of  the  Text,  and  they  who  were  mojl  accurate  and 
s-  *•  exact  therein, were  honoured  mofl  among  ft  'em  and 
had  their  Schools ,and  their  Scholars  andDifciples, 
whom   they  injhuUed  from  time  to  time,  till  at 

length 


con 


of  the  Chriflian  Religion.  1 2p 

tength  in  regard  of  their  many  dijper/ions  and 
banijhments,  that  the  true  reading  might  not  be 
loji  with  the  Language,  they  began  to  affix  Points 
to  the  Text,  as  well  to  facilitate  the  reading,  at. 
to  preferve  it  the  better  from  any  alteration  cr 
change. 

But  this  is  an  obje&ibn,  which  .never  could 
have  been  made  but  in  the  Weftern  'parts  of 
the  world  5  for  in  the  Eaft  they  commonly 
write  yet  without  points,  as  the  Jews  likewne 
write  the  Weftern  Languages,  where  they  live,  ■ 
without  points,  in    the     Hebrew   Character,  p^1/' 
*  The   Samaritans  (till  have  no  points.     And  g0m  iii.fi 
f  the  Children  of  the  Turks,  Arabians,  and  4f -Moria* 
Verfians,  and  generally  of  all  the  Mahometans,  g^o'  j^l 
learn. to*  read  without  them.     *  Ifaac  VbJJiHsKr.Antl~ 
fays  the  Afiaticks  laugh  at  the  Europeans,  be  Orient*1 
caufe   they  cannot  read  as  they  do  wfthouttjofeph. 
Vowels,     f  Schickard  confeft,    that  he  had  ggj* E* 
known   Children  of  feven  years  of  age,  read  *  Voir,  d* 
the  Pentateuch  meetly  by  ufe.     *  Clenard,  and  Qb)'11 
Erpenius  himfelf,  who  was  fo  famous  for  the  t  Wait. 
Arabick,  and  other  Eaftern  Languages,  bothProle-    . 
of  them  declared,  that   they  learned  the  Ara-  f°™'t 
hick  only  by   their  own   ftudy  and   diligence  *  Lud. 
from  Books  without  points  :  and  Arpenius  had  p^  d* 
attained   to  (uch  accuracy  in  that  Language,  Hebr.An* 
before  he  had  read#any  Book  with  the  points,  l.^u-  ll.bJ 
that  Ifaac   Cafaubon   fo  far  approved   of  the  "'  /  $\ ' 
Tranflation  which  he  had  then  -made,  of  the 
'Arabic^,  Nubian  Geography  into  Latin,  that  he- 
was  very  earned:,  with  him  to  publim  it.    Lu- 
K.  devkv-f 


20        The  Keafonab/enejs  anc/Certainty 

dovicus  Cupel  I  us  befides  gives  an  inftahce  from 
his  own  knowledge  or  one,  who  when  he 
had  fcarce  been  taught  the  Arabic k  Alphabet, 
made  a  great  progrefs.  in  that  Tongue  in  four 
months,  only  by  his  own  induftry,  and  with- 
out the  help  of  points. 

All  thefe  things  considered,  it  would  be  a 
ftrange,  Paradox  to  pretend,  that  there  is  no 
certainty  in  the  Ancient  Eaftern  way  of  wri- 
ting, and  that  no  body  can  certainly  know 
what  their  Authors  meant,  nay,  that  they  did 
not  know  one  anothers  meaning,  as  ^ell  as 
we  do  now  in  our  manner  of  writing,  before 
fome  certain  time,  when  the  points  are  fup- 
pofed  to  be  firft  found  out. 

II.  The  change  of  the  Old  Hebrew  Cha- 
racter into  that  now  in  ufe, .  is  no  prejudice 
to  tly  Authority  of  the  Hebrew  Text.  Be- 
caufe  this  was  but  the'  writing  over  that, 
which  was  before  in  one  Alphabet  into  ano- 
ther, the  Language  being  frill  the  fame  :  and 
this,  if  it  were  done  with  furficient  care  (as- 
we  have  all  the  reafon  in  the  world  to  believe 
it  was)  could  make  no  material  miftakes ,  and 
we  find  ithajth  not,  by  the  agreement  between 
.  the  Hebrew  and  the  Samaritan  Pentateuch  ftill 
extant. 

„     III.  TAie  Keri  and  the  Kelfy  or  the  diffe- 
rence in   fome   places  be  iween  the  Text  and 
the  Tvlarginal Reading,  is  no  prejudice  to  the 
.  Authority  of  the  Scripture.     For  as  the  vari-. 
ous  Lections  of  the   Bible  are  much  fewer, 

con- 


of  the  Chrijiian  Religion.  1 3 1 

Gonfiderfng  the  Antiquity  of  it,  and  the  vaft 
numbers   of  Copies,  which   have  been  tran- 
scribed #n  all  Ages  and  Countreys,  thanthofe 
of  any  other  Book  :  To  many,  of  them  may  be 
eaiily  reconciled,  and  the  occafion  of  them  as 
eafily  difcovered.     Some  of  them  were  occa- 
fion ed  by  the  likenefs  of  feveral  of  the  Hebrew 
Letters,  which   were   not  eafily  to  be  diftin- 
guifht   iti  Books   written  in  fuch  fmall   Cha- 
racters, *  as  St  Jerome  complains  were  ufed  in  *  Hieron. 
writing  the  Hebrew  Bibles  of  his  time.     O-^EzTch 
thers  happened  from  Abbreviations,  and  fome  Comment 
might  proceed  from  Marginal  Gloffes.  lib- 8* 

It  muft  likewife  be  obferv'd,  "that  all  the 
words  we  meet  with  in  the  Margin  of  the  He- 
brew Bibles,  are  not  to  be  look'd  upon  as  vari- 
ous Left  ions,  for  divers  of  them  were  placed 
there  by  the  Jews  out  of  fuperftition,  becaufe 
they  fcrupled  to  pronounce  certain  words,  and 
therefore  .appointed  others  to  be  read  in  their 
(lead-  ■  But  when  the  Jews  were  difperfed  into 
divers  Countreys,  their  Dialed  or  manner  of 
Pronunciation  muft  needs  be  different,  and 
as  the  fame  words  were  pronounced  different- 
ly, fothey  would  in  time  be  differently  writ- 
ten, which  gave  one  chief  occafion  to  the  va- 
rious Lections  jn  the  old  Teftament,  for  from 
the  emulation  between  the  Schools  of  the  Jews 
at  Babylon  and  thofe  at  Jerufalem,  there  arofe 
a  fet  of  various  Le&ions  under  the  Title  of 
of  the  Eaftcm  and  the  Weftern  Readings,  butt  Vid. 
it  is  acknowledged,  that  they  f  are  of  no  mo-  J^a£  g 

K  2  ment,sr°38? 


132      The  Reafovabknefs  and  Certainty 

merit,  and  that  as  to  the.fenfe,  it  is  much  at 
one  which  reading  is  admitted,  for  they  con- 
cern matters  of  Orthography,  rather  fhen  of 
Orthodoxy,  as  Buxtorf  fpeaks^  andthejerr/ 
of  Pa/cjib/e  and  of  Europe,  who  follow  the 
Weftern  Readings,  yet  do  not  altogether  re- 
ject the  Eaftern  :,  but  in  fome  editions  have 
Id.  Pro-  printed  them  both.  *  The  different  readings 
eg-  iv.  .  o£  qck  jfcfjer  and  Ben  Naphtali  had  the  fame 
original,  the  Eaftern  Jews  following  the  one, 
and  the  Weftern  obierving  the  other,but  thefe 
concern  the  Points  and  Accents  only,  and  not 
either  the  Words  or  Letters- 

There  is  no  Antient  Book  in-  the  World,  of 
which  we  can  be  certain,  that  we  rightly  un7 
derftand  it,  if  it  be  neceifary  to  the  right  un- 
derstanding of  a  Bcfok,that  it  be  without  vari- 
ous Lections :,  for  what  Bqok  is  there  without 
cm,  or  what  Book  of. the  fame  bi<mefs,and  of 
any  Antiquity,  has  fo  few  various  Lections  as 
tlie  Bible  }  and  what  Book  can  be  Transcribed 
or  Printed,  but  it  is  liable  to  have  miftakes 
made  in  it.       , 

IV.  No  difference  between  the  Hebrew  Text 
and  the  Septuagint,  and  other  Verfions,  or  be- 
tween the  feveral  Verfions  themfelves,  is  any 
prejudice  to  the  Authority  of  the  Scriptures, 
nor  can  prove  that  the  Hebrew  Text  was  ever 
different  in  any  thing  material  from  what  it 
is  now.  The  Translation  of  the  Septuagint  *,as 
it  hath  been  obferved  from  St  jfera»,and  others, 
is  in  many  places  rather  a  Comment  or  Para- 
phrafe  than  a  ftrid  Verfion,  and  gives  the 

fenfe 


of  the  Chrifiian  Religion.  153 

fenfe  rather  than  the  words  of  the  Hebrew 
Texts.  Many  times  there  is  fuppbfed  to  be  a 
difference,where  there  is  none,  for  want  of  a 
fufficient  knowledge  of  the  Original ,  as  f  Dr  t  Pocock 
Pocock  has  (hewn  in  divers  Inftances ,  and  Bp  ^p^d' 
Pearfon  in  others',  befides  what  has  been  writ- Mof.  c.'i, 
ten  by  ffaac  Vojfius  to  this  purpofe  :  and  one  j.  3, 4- 
very  skilful  in  the    Oriental  Tongues,  had£^£  ad 
undertaken  to  (hew  the  agreemen  t  between  Septuag. 
Hebrew  and  and   the  Septuagint  throughout,  ^dic.  Can- 
and  had  made  a  confiderable  Progrefs  in  the  Volr^de 
work,  as  Bifhop  Walton  informs  us,     Other  ]xx.  inter* 
differences  proceed  from  the  miftakes  of  Tran-  Pret- 
fcribers,  as  k  muft  needs  happen  in  Books,  of  ^!t# 
which  fo  many  Copies  have  been  taken  in  all .     eg' 
.Ages*}  and' from   the  rafhnefs  of  Criticks  in 1X' 4<f' 
making  unneceffary  alterations,  or  by  infert- 
ing  into  the  Text  fuch  Notes,  as  were  at 
firft  placed   only  for  explication    in  the  Mar- 
gin.    In  Come  things  ot   lefs  confequence  the 
Translators  might  be  mifta&en,  or  they  might 
follow  a  different  Copy. 

*The  Authority  of  the  Text  of  Scripture  is 
greatly  confirme/1  from  the*  citations  of  the 
Greek  and  Latin  Fathers,  from  whence  it  ap- 
pears that  in  the  feveral  Ages  of  the  Greek 
and  Latin  Churches,  the  Copies  which  they 
made  ufe  of  had  no  fuch  variations  from  thofe 
we  now' ufe,  as  to  be  of  any  ill  confequence 
in  matters  of  Religion. 

As  to  the  Imputation  that  was  charged  up- 
on the  Jews  by  fome  of  'the   Fathers,    that 
K  3  they 


1 34        Th*  Retfonablenefs  an c)  Certainty 

they  had  corrupted  the  Scriptures   in  fuch 
places,  as  according  to  the  Translation  of  the 
Septuagint,  and  the  fenfe  of  their  Anceftors 
mud  prove  the  Trutfrof  the  Chriftian  Religion 
againft  them  •  this  is  to  be  un,derftood   or  the 
Verfionsof  Aqnila^  Symmach'iis^  an&T/jeodcf/'an, 
who  being  all   either  profett  Jews,  or  Judai- 
zing  Hereticks,   defigned   their   Transitions 
to  countenance  their  own   errors,  efpecially 
Aquila,  who  undertook  his  Verfion,  purpofe- 
\y    to  oppofe  that  of  the  Septuagint.     For 
it  is  now  generally  agreed,  that   the  Jews  ne- 
ver deferved  the  Centure  of  having  corrupted 
the  HebrewText,  tho  they-  perve/ted  the  fenfe 
of  it,  and  where  there  were  various  Readings; 
chofe  to  follow  that   which  was  molt   favou- 
rable to  their  own   pretences,  tho  it  w^re  in 
contradiction  to  the  Judgment  of  their  Fore- 
fathers, as  well   as  the  Chriftians.     Philo'm 
a  difcourfe  cited  *  by  EufeBius  (who  thereby 
Prxpar.'   owns  the  Truth  of  itj  faid,  that  for  thefpace 
Evahg.     of  above  two    thoufand  years   there  had  not 
iib.^vm.  ^een  a  worcj  altered  in  the  Law,  but  that -the 
Jews  would  chiffe  to  dye  never  fo  many  deaths 
rather  than  they  would  confent  to  any  thing 
Apion"3  ^  prejudice  of  it.    And  f  Jofephiis  declares  of 
$>■>•      the  whole  Old  Teftament,  that  ifahad  fuffer- 
ed  no  alteration  from  the  beginning  down  to 
*  Antiqu.  his  own  Time.     *  Morinus  himfelf,  whatever 

«£  E°"ft"  *ie  ^at^  e^ewnere  ^ to  f^e  contrary,declares 

*8l    P1  'in  a  Letter  to  Dr  Comber  Dean  of'CarliJIc,  tjiat 

he  luppofes  no  man  can  doubt,  but  that  the 

Jewifi 


of  the  Chriflian  Religion.  \  35 

Jewijh  Copies,  ceteris  paribus^  £e  to  be  prefer- 
red before  any  Copies  of  the  Samaritans , 
which  he  in  his  Writings  fo  highly  magnifies. 

It  mult  be  acknowledged  that  the  nurnbring 
ot  the  Verfes  and  Words  and  Letters,  and  the 
obferving  which  was  the  middle  Letter  of  e- 
very  Book,  could  flgnify  little  to  the  fecuring 
of  the  Hebrew  Text  entire,  becaufe  there  may 
be  the  fame  number  of  Verfes,  and   Words, 
and  Letters  in  different  Books,  and  the  fame 
Number  of  Letters,  may  make  up  different 
Words,  and  the  fame  Words  diverfely  placed 
and;apply'd,    may   exprefs  a  very  different 
fenfe:  nor  could  there  be  any  charm  in  a 
word,  that  ftood  in  the  midft  of  a  Book,  to  ' 
keep  all  the  reft  in  their   proper  places.     But 
this  fcrupulous  and  even  fuperititious  diligence 
of    the  -Jews  ,-    in   little*  things  is  an   evi- 
dence of  their  conftant    ftudy  of  the  Scri- 
ptures ,    and   of.  the  grear^  value  and  reve- 
rence they  had.  for  it,  lb  that  they  would  nei- 
ther corrupt  it  themfelves,  nor  fuffer  it  to  be 
CDrruptqd  by  others,    but   were  careful   and 
zealous^to  preferve  every  ever  letter  and  tittle  5 
and  as.  I  obferved  before  froxn  Jofephus,  they 
were  fo   well   acquainted    with    it,  that   he 
thought   he  could  not  fplly  enough  exprefs 
their  skill-  and  accuracy,  but  by  faying  that 
they  knew  it  better  than  their  own  names. 

V*.  It  is  evident,  and  confeft  by  the  Cri- 
ticks,  that  neither  by  thefe,  nor  by  any  other 
means,  any  fuch  difference  is  to  be  found  in 
the  (everal  Copies  of  the  Bible,  as  to  prejudice 

K  4  .  the 


I|£       The  Reafonablenefs  and  Certainty 

the  fundamej&al  Points -of  Religion,  or  wet* 
ken  the  Authority  of  the  Scriptures.  All  re- 
lating to  this  controverfy  has.  been  eagerly 
debated  by  contending  parties,  who  yet  agree 
in  this,  whatever  they  differed  in  befides,  that 
the  various  Le&ions  do  not  invalidate  the  au- 
thority of  the  Scriptures,  nor  render  them  in- 
effectual to  the  end  and  defign  of  a  Divine  Re- 
velation, inafmuch  as  all  the  various  Le&ions 
taken  together,  are  no  preiudice  to  the  Ana- 
logy of  Faith,  nor  to  any  Points  neceflary  to , 
Salvation.     *  Ludovicur  Cap- 

fi3"run*  "pia2  pelhu,  who-had  ftudied  this 

eft,  id,  quod  ftatim  libri  pri-  fubjecl:  as  much  as  any  man, 

ini  initio  monuimus&fcpi-    and        ^  wq]{        bJe.  f 

fis  toro   opeie  mculcavimus,    .  . 

plerafq;  omnes,  quae   obferva-    judge  of  It,  alter  the    ltncteft 

ri  &  deprehendi  m  lacris  li-   examination   he  cQuld  make, 

bns  pofliint,  varias  Lettiones,     r  ,      ,  ,  ,  .  ' 

ieviflimi  efle  ac  pene  nui]ms   round,  that  the  tilings  rela- 
piomenti ,  ut  parum  admo-  ting  either  to  Faith  or  Pra- 

"dum  interfir,  aut   vero  perin-     n-  1    •    i  ,    •     fcj 

£e?mnino  fit,  utram  i^qua-  £jce,   are  .plainly .  contain^! 

ris,  five  hanc,  five  illam.Lu-    m  all  Copies,     whatever    dif- 
rfbvic.  Cappel.  Crit.  Sacr.   Jib.    fer*nce     fhere     jg      jn       ]e£fcr 

things ,     as    in    matters  of 
Chronology ,    which   depend  upon  the    al- 
teration,  or   t^e  omiffion  or  addition  of  a 
Letter,  or  in    the  Names  of   Men,    or  of 
Cities  or  Countrqys.    But    the    fundamen- 
tal  Doctrines  of  Religion  are  Co  difperfed 
throughout    the  Scriptures,  that  they  could 
receive  no  damage   nor  alteration,   unlefs  the 
whole  Scriptures  (houid    have  been  changed. 
Wherefore  not  only   the  mpft  learned  Prote"- 


of  the  Chriftian  Religion.  1 37 

fta'ntibutf  Bellarmin  himfdf,        t  Caeterum  non  tanti  mo- 
,  1     o    r>  -^-   i  n.     menti  funt  ejufmodi  errores, 

and  the  belt  Cnticks  amonglt   uciniis,qu*  ad  fidem  &  bo! 

fhe     Papifts     have     'acknOW-    nos  mores  pertinent,  Scriptu, 

ledged,  that  all  things  relating  *F%3%X*S*& 

tO    Articles     Oi     Faith  ,     and     crepantia    variarum     Le&io- 

Rules  of  Life,  are  delivered  "um  ^  piaionibus  quibuf- 
intire  and  uncorrupted  in  the   aut  parum,  am  nihil  mutant. 

Scriptures  ,     nOtwithftanding    Bellarmfa.    DeVerboDeilib, 

the   various  Lections.    .And 
thq  fome  of  the  Roman  Communion  have  en- 
deavoured to  prove  the  necefiity  of  an  infalli- 
ble Church,   by   Arguments    drawn    from 
hence,  yet  fays  *  Bifhop  Walton,  I  do  not  re-  *c<m$der»- 
member,  that  in  any   particular .  controverfy  be- ^"J  ch 
tween  them  and  us,  they   urge   anyone  place  of  \i.]. a,. 
Scripture,  for  their  caufe,  upon  the  uncertainty  of 
the  Reading  without  Points,  which  plainly  fiews, 
that  there  is  no  fuch  uncertainty  in  the' Text   un- 
pointed,as  is  pretended. Y-\Simon  complains,that  tHift. 
the  Catalogues  of  various   Lections  are  much  ^lflib  4 
larger  than  they  Ougjit  to  be,  and  that  for  thee:  1 3. 
moft  part  they  are  of  no  moment,and  he  charges 
Cappellus  more  than  Once, with  multiplying  em 
without  Reafon-     Morinus  indeed  made  it  his 
endeavour  to  lefien  the  authority  of  the  Hebrew 
Text    in   favour  of  theSeptuagint,  and  the 
Vulgar   Latin,  but   his  Authority  is  very  in- 
coniiderable,  when  compared   with  thofe   of 
the  fame  Communion,   who  have  declared 
themfelves  againft  his  opinion.     In  *  the  life  *J°h- 
of  Morinus,  written  by  Y.Simon,  there  is  this  vita! 
Character  Qi-Ctppdlus  and  Mori?? us,  that  if 

they 


1.38         The  Reafonabknefs  and  Certainty    » 

they  be  compared  as  to  what  they  have .  both 
written  concerning  the  Bible,  Morinus  (hews 
more  learning  in  his  Books,  but  it  is  very  of- 
ten not  to  the  purpofe,  whereas  Cappellus  has 
more  fagacity  and  judgment,  and  never  wan- 
ders from  his  .fubjegt,  but  proves  what  he  is 
upon  by  theftrongeft  Arguments.  And  asfe- 
vere  as  this  Cenfure  may  teem  to  be,  yet  it  is 
juftiiied  in  effect,  by  the  confeffion  or  Morinut 
1  Ep.ift.    hjmfeif.    For  he  f  acknowledged!  to  Bnxtorf 

70.    inter      •  <  o  j 

Antiqu.   that  he  never  throughly  applied  himfelf  to  the 
Bed.  O-  ftudy  of  the  He^n^Tongue,  that  he  had  read 
-  nothing  in  Hebrew  for  7  years  together,  and 
that  therefore  he  Ad  not  queftion,  but- he  had 
made  many  raiftakes,  efpecially  in  his  Samari- 
tan Exercitations,  great  part  of  which   were 
written  in  haft,  and  he  was  fore  cl  to  ufe  fuch 
•    •      a  variety  of  Authors,  that   he  believes  it  im- 
poffible,  but  that  he  muft  have  been  often  mi- 
ilaken.     The  Authority   of  Morinus  then  fig- 
nifies  nothing  in  prejudice  to  the  Hebrew  Text. 
'Hoc      And  *  Spinoza  himfelf  has  owned,  that  he 
^rmare^*  cou^  f°r  certain  affirm,  that  he  had  obferved 
poilum     no  fault  nor    various  'reading,  which  con- 
inenui-    cemec[  the  Mora  r  Precepts,  that  coud  render 
madder-   them  obfeure  or  doubtful. 

till-  lqen- 

daro,  nee  Le&ionum  variefarem,  circa   moralia  documenta,    quae  ipfa 

jobfeura  autdubia  reddere  p<l(Tunt*  Trattat.  Theolog.     Polic.  c.  9. 

Bifhop  Walton  has  with  great  learning  and 

WSfy    )lldgment,  fummed  up  the  Arguments  on  all 

"-j  '3  (ides,  and  asf  F.  Si  won  acknowledgeth,  has 

>    i-  ex- 


of  the  Cbriftian  Religion.  I  jp 

examined  this  matter  with  more  exa&nefs 
than  all  that  had  gone  before  him.     His  Po- 
lyglot; Bibles  give  an  ocular  demonitration   to 
the  truth  of  .what  he  maintains,  that  there  is 
nothing  of  conference,  either  as  to  Faith  or  . 
Practice,  concerned    in  the  difference  of  the 
federal  Copies  of  the  Hebrew  Text,  or  of  the 
feveral  Verfions.     And  as  many  Se&s  and  Di- 
vilions    as  there  are  amongft  Chriftians,  and 
as-  many  different   Tranflations   as  they  make     • 
ufe  of,  they  all   acknowledge  the  "Authority 
of  the  originals,  and  their  Tranflations  in  the  ' 
main,  are  the-  fame,  however  they  difagree.in 
rendring  fome  particular  paffages,  which  con- 
cern the  different  opinions  of  the  feveral  par- 
ties, and   upon  that   account  maintain-  their 
own  Tranflation  to  be   more  correct  than  o- 
thers.     If  we   allow  of  Mr  *  Seldens-]udg- +  TaMt- 
ment,  who  was  very  able  to  make  a  true  one,  Talk. 
and  far  enough  from  being  prejudiced   in  the 
cafe,  he  fays,  the  .Englilh    Tranflation   of  the  t 
Bible  is  the  beft   Tranflation  in   the  world,  and 
renders  the  fen fe  of  the  Original     befl ,    «  taking 
in  for  the  Englilh  Tranflation  the  Bifiop's  Bible, 
as well  as  King  JamesV.     However,  by    dif- 
ferent Translations,  and  by  comparing  divers 
Copies  and    Verfions  to  make  out   the  true  • 
Reading,   many  Texts  become  better  under- 
flood,  and  more  fully  explained,  than  if  there 
had  been  but  one  Reading,  and  no  difference 
in  the  Tranflations. 

VI.  And 


140         The  Reafonablenefs  and  Certainty 

VI.  And  no  lefs  may  be  faid  in  behalf  of  the 
NewTeftament  than  of  the  Old  ^  for  the  Books 
of  it  were  kept  from  the  beginning  as  p  Sa- 
cred Treafure,  with  great  care*  and  reverence, 
and  .were-  conftantly  read  in  the  Chriftian  Af- 
femblies,  and  foon  tranflated  into  all  Lan- 
guages. The  Primitive  Chriftians  chofe  to 
undergo  any  Torments,  rather  than  they 
would  deliver  up  the  Books  of  Scripture  to 
their  Perfecjitors  to  be  deftroyed,  and  they 
were  no  lefs  careful  to  prefer ve  them  uncor- 
rupted  by  Hereticks.  Befides,  when  Hereticks 
attempted  to  corrupt  any  Text  of  Scripture  to 
ferve  their  particular  Herefles,  they  were  de- 
clared agajnft  not  only  by  the  Orthodox,  but 
by  other  Hereticks,  who  were  not  concealed 
for  thofe  opinions,  in  behalf  whereof  the 
corruption  was' intended.  So  that  it  was  im- 
podible  for  any  corruptions  to  be  impofed  up- 
on the  Church,  or  to  pafs.undifcovered  even 
by  fome  of  the  Hereticks  themfelves.  They 
muft  be  defigned  for  fome  end,  and  to  autho- 
rize fo.me  particular  Doftrines,  and  then  all, 
who  were  not  tor  thofe  Doctrines,  and  more 
efpecially  thofe  who  wereagainft  them,  would 
certainly  oppofe  fuch  corruptions. 

The  agreement  like  wife  of  the  Greek,  Text 
of  the  New  Teftament,  with  the  'fevenil  an- 
cient Verfions,  and  with  the  quotations  found 
in  the  Writings  of  the  Fathers,  'who  cited 
and  alledged  them  from  the  times  of  the  Apo- 
files,;  proves  that  there  have  been  no  alterati 

ons 


of  the  Cbriftian  Religion*  141 

ons  of  any  fuch  confequence  as  to  make  the 
Scriptures  inefficient  for  the  ends  of  a  Divine 
Revelation.  If  any  man  be  of  another  opi- 
niori,  let  him  inftance  in  any  one  Article  of 
Faith,  or  Rule  of  Life,  which  cannot  be 
proved  from  the  Scriptures,  it  is  not  enough 
for  him  to  (hew,  that  fome  one  or  more 
Texts,  which  have  been  brought  in  proof  of 
it,  are  difputed,  but  he  muft  (hew  that  it 
can  be  proved  by  no  Text,  which  is  clear 
and  undifputed.  *     0 

The  various  Le&ions  of  the  .Holy  Scriprures 
are  fo  far  from  being  an  Argument  againft 
their  'Authority,  that  they  rather  help  to 
prove  it,  (ince  they  are  comparatively  fo  few 
in  a  Book  of  fo  great  Antiquity.  For  no 
care  and  regard,  inferiour  to  that,  which  we 
muft  fuppofe  men  to  have  of  a  Book,  which 
they  are  convinced  is  of  Divine  Authority, 
could  have  produced  a  lefs  variety  of  Readings 
in  a  Book  of  much  lefs  Antiquity.  They  are- 
all  of  no  confequeuce  to  the  prejudice  of  the 
end  and  defign  of  a  Revelation  3  and  therefore 
they,  come  under  the  number  of  fuch  Acci- 
dents, as  God  cannot  be  obliged  in  his  pro- 
vidence to  prevent.  But  the  Bible  could  not 
without  the  fignal  providence  of  God,  have 
been  preferved  for  fo  many  ages,  under  fo 
many  changes  and  revolutions,  which  the 
Wifdom  of  God,  for  reafons  elfewhere  ob- 
ferved,  faw  fit  to  permit,  much  lefs  could  it 
have  cfcaped  with  fo  incotifiderable  variati- 
ons, 


142        The  Reafonablenefs  and  Certainty 

©ns,  unlets  it  has' been  fecared  by  a  particular 
providence,  from  thofe  corruptions  and  al- 
terations, which  are  fo  frequent  in  Humane 
Writings. 


CHAP.-   VI. 

Of  the  difficulties  in  Chronology^  in    the. 
.  Holy  Scriptures. 

•% 

CHronology  is  the  part  of  Learning,  which 
is  moft  nice  and  difficult  to  be  exa&ly.  I 
adjufted,  becaufe  it  depends  upon  fo  many  fe- 
veral  Circumftances  ,  and  comprehends  fo 
great  a  variety  of  affairs  in-all  Ages  and  Na- 
tions, and  how  pim&ually  foever  the  accounts 
of  time  be  fet  down  at  ftrft,  yet  the  leaft  alte- 
rations in  one  word  or  letter  may  ciufe  a 
great  difference  in  Copies,,  and  the  difference 
*of  Epochs*  in  the  computations  of  different 
Countreys,  efpecially  at  great  diftauces  of 
time  as  well  as  place ,  is '  fuch,  that  the 
exadteft  Chronology  may  eafily  be  miftaken, 
and  may  be  further  entangled  and  perplext  by 
thofe,  who  endeavour  to  reftify  what  they 
think  amifs,  for  that'  whiqfi  was  exad  at  rirft 
is*often  made  faulty  by  him,who  thought  it  fo 
before.Butl  fuppofe,that  no  material  exception 
will  lye  againft  the  Scripture  upon  the  account 
of  any  difficulties'  in  Chronology  ,  if  thofe  two 

things 


. 


of  the  Chriftian  Religion.  14  j 

things  be  made  out.  I.  That  differences'  in 
Chronology  do  not  infer  uncertainty  in .  the 
matters  of  fact  themfelves.  II.  That  diffe- 
rences in  Chronology  do  not  imply,  that  there 
was  any  Chronological  miftake  made  by  the. 
Penmen  of  the  Holy  Scriptures-^  but  that  they 
have  been  occasioned  by  the  miftakes  ofTran- 
fcribers  or  of  Expofitors. 

I.  Differences  in  Chronology  do   not  infer 
uncertainty  in  the  matters  of  fact   themfelves. 
Becaufe   the  point  of  time  is  but  one  circum- 
ftance,  and  that  eafily  miftaken  by  a  thoufand 
accidents,  and  there  may  be  many  other  cir- 
cumstances fo  particular,  and  fo  well  attefted", 
as   to  give  fufticient  evidence  to  the  truth  of 
things  related,  notwithstanding  any  uncertain- 
ty in  the  circumftance  of  Time.     For   which 
reafon  *  Vhtarch  did   not* reject  the   Relation  *  piuc.  i- 
of  a  difcourfe  that  paft  between  Solon  and  Cr<%~  Solon. 
fes,  tho  he  could  not  anfwer   the  objections    ' 
brought  from  Chronology  to  prove  it  feign'd, 
-becaufe  he  found  it  delivered  by  good  Authors, 
and  faw  nothing"  improbable  in  it,  but  every 
thing  very  likely  and  fuitable  to  Solon's  tem- 
per$  and  he  thought  it  unreafonable  to  reject 
a  matter  of  fact,  which  had  no  other  objecti- 
on againft  it,  but  fome  difficulties  in- Chrono- 
logy ^  when*  fays  he,    innumerable  perfons 
have  endeavoured  to  rectify  the  Chronologi- 
cal Canons,  but  could  never  be  able  to   this 
day  to  reconcile  the.differing  opinions.     The 
uncertainty  of  Chronology  is  a  general  com- 
plaint 


144     Jhe  Reafcnailenefs  and  Certainty 

plaint  made  by  the  beft  Hiftorians,  and  there- 
fore if  this  objection  have  any  weight,  it 
muft  invalidate  the  Authority  of  all  Hiftory. 
A  very  learned  and    accurate  Author  has  • 
t  AfrMU-  fhewfi   the  uncertainty  in  Chronology  f  du-  , 
fell!  of L  ring  the  firft  Monarchy,    both   in  refpecf:  of 
siBtfiop    Kingdoms,  viz.  the  Kingdom  of  AfTyria  itfelfi 
.    and  the  Kingdoms  contemporary  with  it,  and  of 
lJ  erf  oris  and  Occurrences.     But  doth  this  prove 
that'there  never  were  any*  fuch  Kingdoms,  nor 
any  fuch  Perfons  and  Occurrences  ?  It  is  un^ 
certain  when  the  City  of  Rome  wasfirft  built  5 
•Saluft.    for  *  Saluft  and  others,  contrary  to  the  com- 
Beii.  Ca-mon  opinion,  that  it  was  founded  by  *Romu-;  \ 

lus,  have  afcribed  the  foundation  of  it  to  the 
t.Piu-      Trojans.     And   f    thofe  who   make  Romulus  * 
rarch.   in  the  Founcier,  yet  are  at  a  ftrange  difagreement  | 
mulo.  concernn]g  tne  porents  0f  Romulus,  and  the. 

time  of    his  Birth.    Some  have  called  his 
Mothers  name  Ilia,  fome   Rhea ,    fome .  &/-.. 
■via,  others  ,    as   Livy  ,      Rhea.    Silvia  $    yet 
ftill  there  is  a   further   difference  about  the' 
time    of    the    foundation     of    the     City , 
which       has      occafioned     great     difputes 
among     Chronologers.      What    then     muft 
follow  from  hence  ?  Why,  if  the  uncertainty 
,      of  the  time  ,w hen  any  Facl:  was^  done,  imply 
the  uncertainty  of  the   Eatt  itfelf,  we  muft 
fairly 'conclude,  that  it   is  uncertain  whether 
*  Tempo-  Rome  was  ever  built  at  all,  Or  at  leaft  we 
{"•         muft,  with  *   Tc mp or arius' believe,  that  there 
DeLonft.  never  was  any  fuch  man  as  Romulus.,   The, 

lib.  iii.  Copies 


of  the  Cbriftian  Religion.  145 

Copies  of  Diogines  Laertius  place  the  Time  of 
Epicurus's  Death  9  years  before  he  was  born, 
as  *  Menagius  has  obferved  5  but  the  enemies *M«ug. 
of  Religion  have  too  great  a  value  for  Epicu-  Diog.Va- 
rus,  to  give  him  up  for  that  Reafon,  and  to  ert. 
conclude  that  there  never  was  fuch  a  man. 
But  it  is  yet  more  ftrange  that  the  time  of  fo 
late  and  fo  remarkable  a  thing  as  -  the  taking  • 
of  Conjiantinople  by  the  Turks  mould  be  pla- 
ced by  fome  a  year  fooner  than  by  others. 
This  was  an  Action  known  and*  difcourfed  of 
throughout  all  Europe,  and.  is  a   pregnant  In- 
ftance,  how  little  Reafon  there  is  to  difpute 
the  certainty  of  a  Thing  from  any  uncertainty 
of  Time,  if  other-  Circumftances  concur  to  af- 
fure  us  of  the  Truth  of  it.     The   Qhronologers 
are  not  a  little  ajhamed,  fays  Mr  Gregory,  that  T  ' 
they  Jhould   not  be    able    to  fatisfy   us ,    con-  debris  & 
cerning  fo  late  and  famous   a  calamity    as   *j&e£pochis. 
Siege  of  Constantinople  by  Mahumed  the  Se-C' 3' 
cond. 

II.The  differences  inChronology  do  not  im- 
ply, that  there  was  any  Chronological  miftake 
made  by  tn*e  Pen-men  of  the  Holy  Scriptures, 
but  they  arife  from  the  miftakesof  Tranfcri- 
bers  or  Expofitors.To  be  convinced  of  this  we 
need  only  refleft  a  little  upon  fome  of  thofe 
things,  which  are  apt  to  caufe  miftakes  in  the  • 
Computations  of  Chronology  5  and  it 
will  foon  appear,  how  unreafonable  it  is  toi- 
magin,  that  no  Book  can  be  of  Divine  Infpi- 
ration,  which  is  not  fitted  to  fecure  men  from 

L  ths 


\^6       Tht  Keafonablenefs  dndCertaint) 

the  errors ,    which    it  is  natural  for  them  to 
commit  in  things  of  that  intricacy. 

I.  Many  difficulties  in  Chronology  are  oc- 
calioncd  by  not  obferving,  that  that  which 
had  been  laid  before  in  the  general  is  after- 
wards rcfumed  and  delivered  in  the  particulars 
contained  under  it.  For  the  total  fumm  of 
any  term  of  years  being  let  down  firft,  before 
the  particulars  have  beeninfifted  upon  and  ex- 
plained, has  led  fome  into  miftakes,  by  fup- 
pofing,  that<the  particulars  afterwards  men- 
tioned were  not  to  be  comprehended  in  it, 
but  to  be  reckoned  apart,  as  if  they  had  hap- 
pened afterwards  in  order  of  Time,  becaufe 
they  are  laft  related  in  the  courfeof  the  Hifto- 
ry.  Thus  Gen.  xi.  26.  it  is  faid  that  Terah 
lived  feventy  years  and  begat  Abram  5  and  verf. 
32.  rhat  the  days  of  Terah  were  two  hundred 
and  five  years :  and  Terah  died  in  Haran.  But 
Gen.  xii.  4.  it  is  written  that  Abram  was  feven- 
ty  and  five  years  old  when  he  departed  out  of 
Haran :  which  is  inconfiftent,  if  we  fuppofe 
that  Abram  lived  in  Haran  till  die  Death  of 
his  Father  Terah  :  but  if  we  conuder  that  the 
whole  number  of  years  which  Terah  lived  is 
fet  down  Gen.  xi-  32.  and  that  the  departure 
of  Abra?n  out  of  Haran,  which  is  related  Gen. 
xii.  yet  happened  before  his  Fathers  Death, 
there  will  be  no  inconliftency  5  but  it  will  be 
evident,  if  Terah  was  but  feventy  years  old 
when  Abram  was  begotten,  and  Abram  was 
but  feventy  five  years  old  when  he  went  out 

of 


of  the  Chriftian  Religioh.  a  47 

bfHaran,    thzt.Abraw  left  his  Father  Terah  irt 
Haran,  where  he  lived  after  Abrams  departure 
from  him  to  the  age  of  two  hundred  and  five 
years.  Tho  during  his  Father's  life  he  did  upon 
occafion  return  to  Haran.  For  the  final  removal 
Of  Abrjim  was  not  till  the  death  of  his  Father, 
as  we  learn  from  A&s  vii.  4.  And  if  this  way 
of  relating  that  in  General  firft,    which  is  af- 
terwards fet  forth  in  the  Particulars,    be  at- 
tended to  in  the  Interpretation   of  the  Scri- 
ptures, it  will  afford  a  Solution  of  many  diffi- 
culties 5    as  *  St  Aitfiin  has  obferved,    which  *0AuJ'^ 
Otherwife  are   inexplicable.     Others  fuppofe  Gen<£  i. 
Abram  was  the  youngeft  of  Terah's  Sons,    tho2*- 
mentioned  firft,  and  then  there  is  no  difficulty 
in  the  Chronology  5    only  by  this  and  other 
inftances  we  may  obferve  that  the  eldeft  Bro- 
ther is  not  always  placed  firft  in  Scripture,  but 
fometimes  the  youngeft,  out  of  refpeel;  to  him,- 
for  his  favour  with  God,  and  his  greater  dig- 
nity and  worth  :    and  therefore  whatever  dif- 
ficulties in  Chronology  arife  upon  this  fuppo- 
fition,  that  the  Son  firft  named  muft  therefore 
neceffarily  be  firft  born,    proceed  from  a  mi- 
(take* 

2.  Sometimes  the  principal  number  is  fet 
down,  and  the  odd  or  lefler  number  is  omit- 
ted, which  being  added  to  the  great  or  prin- 
cipal number  in  feme  other  place,  caufesa dif-f 
ference  not  to  be  reconciled,  but  by  con  fid  er- 
ing  that  it  is  cuftcmary  in  the  beft  Authors 

L  '2-  not' 


?43    .The  Reafonablevefs  and  Certainty 

not  always  to  mention  the  .leffer  numbers, 
where  the  matter  doth  not  require  it.  And 
we  have  evident  proof  of  this  in  the  Scri- 
ptures. The  time  of  the  fojourning  of  the 
children  of  Ifrael  in  the  land  of  Canaan,  and 
of  their  dwelling  in  Egypt  is  faid  to, be  the 
fpace.  of  four  hundred  years,  Gen.  xv.  13. 
Ads  vii.  6.  which  yet  was  in  all  four  hundred 
and  thirty  years,  Exod.  xii.  40.  Galat.  iii.  17. 
The  Ifraelites,  who  came  out  of  Egypt,  are 
computed  to  be  fix  hundred  thousand  and  three 
thousand  and  five  hundred  and  fifty,  Num.i.  46. 
ii.  32.  but  Mofes  fpeaking  of  them,  N1tm.xi.21. 
leaves  out  the  three  thoufand  and  five  hundred 
and  fifty.  Jerubbual  or  Gideon  is  faid  to  have 
had  thrdefcore  and  ten  Sons  by  his  Wives,  be- 
fides  Abiwelech,  whom  he  had  by  a  Concu- 
bine, Judg.  viii.  30,  31.  and  Abimelech  is  of- 
ten faid  to  have  llain  thefe.rhreefcore  and  ten 
brethren,  tho  Jotham  the  youngeft  of  them  is 
at  the  fame  time  faid  to  have  efcaped,  Judg.xx. 
5,  i8r24,  56-  The  Benjamites  that  were  llain, 
Judg..  20.  35.  are  (aid  to*  be  twenty  and  five 
thoufand  and  an  hundred  men,  whereas  verf.46. 
they  are  reckoned  only  twenty  and  tiv$  thou- 
fand men-  1  Cor.  xv.  5.  we  read  that  our  Sa- 
viour wasfeen  of  Cephas,  then  of  the  twelve, 
tho  St  Matthias  was  not  chofen  into. the  num- 
ber of  the  Apoftles  till  after  the  Afcenfion  of 
Chrift,  and  St  Mark  lays  precifely  that  he  ap- 
peared unto  the  elcve?i  as  they  fat  at  meat,    Mark 

xvi. 


of  the  Cbriftian  Religion.  1 4^ 

xvi.  14.     Thus  in  Heathen   Authors  the  Tro- 
jan *  Fleet  is  faid  to  confift  of 
a  thoufand  Ships,    whereas   .^S^™^ 

Homer  makes  them  tWO     hun-     cumdicimus  mille  nave:,  iiile 

dred  more  ,    as  f  Ihucydides   ?d,TroJam>  c'^?™rale  eff, 

1  '  y  judicium  Rom*.      Varro   us 

reckons 'them,  or  one  hun-   ReRuft.  Hb.ii.  c.  1. 
dred  fixty  fix,  by   his  Scholi-      *  Thucyd.  lib.  i.e.  10. 
afts  counting,  but  the  Hiftoritm  did  not   care 
to  be  Co  pun&ual.     The  Judges  ftiled  Centum- 
viri  among  ft  the   Romans,    were   at  firft  five 
more  than  an  hundred,  and  afterwards '*   al-  *  Piinjib 
moft   twice  that  number  ,  yet  ftill  they  re-vl;  Epl* 
tained  the  fame  name ,  as  the  LXXIl .     Inter-  Jj     • 
prefers  are    commonly  ftiled  the  Septuagint. 
Since   therefore  it  is  manifeft,  that  the  lefier 
Number   are  fometimes  omitted  both  in  the  • 
Old  and  New  Teftament,  as  well  as  in  other 
Authors,  and  the  principal  and  greater  num- 
bers,  whether  more  or   lefs  than  the  precife 
Calculation,  afe  only  fet  down,  and  at  other 
times  the  lefier  numbers  are  fpecified,  it  is  rea- 
fonable  to  make  abatements  for  this  in  adjuft- 
i  ng  the  accounts  or  Chronology. 

3.  Sometimes  an  Epocha  may  be  miftaken  by 
Clfronologers':  as  Gen.  vi.  3.  And  the  Lord 
faid  my  Spirit  fiall  not  always  jlrive  with  man  : 
for  that  he  alfo  is  flejt),  jet  his  days  fiall  be  an 
hundred,  and  twenty  years.  But  from  Gen.  v.  32. 
compared  with  Gen.  viii^ig.  the  Flood  runft 
happen  but  an  hundred  years  after  thefe  words 
feem  to  have  been  fpoken  :  tho  if  we  compute 
not  from  the. time,  when   this  was  threatned, 

L  3  but 


}  5  o        The  Reafonablenefs  an  J  Certainty 

put  from  the  beginning  of  Man's  Apoftacy, 
which  we  may  fuppofe  then  to  have  been  al- 
ready Twenty  year?,  there  will  be  no  difficult 
ty  in  it.  Or  elfe  the  Threatning,  tho  placed 
after  it,might  be  denounced  Twenty  years  be- 
fore the  Five  hundreth  year  of  Noah's  Age, 
which  falls  under  the  obfervatjon  above-men- 
tioned of  St  Atiftjn.     f  St  Jerom   indeed   fays 

o^f  in°n  t^iat  t^ie  t*me  a^owec^  mankind,  for  Repantance 
Genef.     was  (hortned  for  their  Contumacy,  and  the 
Flood  was  brought  upon  the  World  twenty 
years  fooner  than  was  defigned,  if  their  Pro- 
vocations had  not  haftned  it. 

4.  Variations  in  Chronology  may  fometimes 
proceed  from  the  likenefs  of  two  words,  which 
'  occafloned  the  writing  the  one  for  the  other. 
Thus  Adis  xiii.  20.  fome  read,  i(  i^'x  rs  re****- 
eioKy  not  t]i<ii  Til&toirUn.  Some  famous  Copies, 
from  whence  moft  others  now^remainjng  may 
have  been  tranfcribed,  might  happen  to  be 
uncorrect  in  fome  of  thefe  lefs  material 
parts  of  Scripture  :  the  Numeral  Letters  were 
eafily  miftaken,as  we  fee  our  Figures  now  are  3 
and  when  they  numbred  by  Letters,  miftakes 
might  the  oftner  happen,  becaufe  the  Tran- 
scribers might  unawares  write  down  a  Letter 
of  the  foregoing  or  following  Word  inftead  of 
the  true  Numeral  Letter,  when  there  was  any 
likenefs  between  them  ^  and  the  Hebrew  Let- 
ters being  fome  of  them  fo  very  much  alike, 
might  be  a  readier  occafion  of  miffake.  This 
•  change  of  Numeral  Letters  fome  think  to  t^ye 


Pt 


of  the  Chriftian  Religion.  1 5 1 

occafioned  the  difficulty  concerning  the  Age 
of  Ahazia.  fon  of  Jehoram  King  of  Jitdah,  when 
he  began  to  Reign,  2  Kings  viii.  26.  2  Chron. 
xxii.  2.  And  that  fuch  miftakes  have  been 
made  in  Tranfcribing  the  Septuagint  is  evi- 
dent, becaufe  the  feveral  Copies  ot  that  Ver- 
fion  have  different  accounts  of  Chronology, 
and  they  alfo  differ  from  the  Copies  made  ufe 
of  by  Africanus  and  Eufebius.  Miftakes  of  this 
kind  are  very.*  common  in  all      «    '•  , 

Gl          j     t   +■        a    ^1 Error  fortafie  ex  notis  or- 
reek    and  Latin   Authors,   tus nufquam  non  iflo  mo- 

and  tO   prevent    this  inCOnve-     do  in  bonis   urriufq;  Lingua 

niency,  Mr  Greave,  acquaints   figSftZ&gSZ'g, 

US,  that    the  Emp  erOUr    Ulng    em.    Sed  non  dubito  Lib  ari- 

Bee,    Nephew    to   Tamerlane    °rum  Petius  negiigentia,  pre- 

.  o'  r     t     .      ,  .         -  iertim  tot  jam  lectins   mcerce- 

the  Great,    f    in  hlS  AttrOnO-  dentibus  vericatem  fuiffe    cgr- 

mical    Tables  f  the  moft  aCCU-  niptwn,  quam  ut  Propheta  er- 

r  •        i      -i-i    n_N  i  taverit.   bicuc  in  hoc  iplo  no- 

rate  of  any  m  the  Eaft)  has  ex-   ftr0opufculo  furmum  credi- 

preft  the  numbers  Of  the  prill-     mus,ut  defcribentium  incuria, 
^;.™1  i?«,^U„v    CO.  T„  \X7  ^-^      qux  non  incuriofea  nobisfunt 

cipal  Epochas,  hrft  in  Words,    digefta)Virientur.   suipic. Se- 
at length  and  again  in  Figures,    ver.  hh>.  Sacr.  lib.  1.  c.  70, 
and  then  a  third  time  in  par-      f  Greaves  pyramid°sr. 
ticular*  Tables :  whofe  example  this  excellent 
Author  alledgeth  for  his   own  exa&nefs  in 
defcribing  the  dimensions'  of  the  Pyramids 
after  the  fame  manner^  fuppofing  it  very  im- 
probable ,    if  any  one  of  thefe    Accounts 
mould  happen  to  be  altered,    that    two  of 
them  mould   net  agree,  and  that  thofe  two 
which  agree,  (hall  not  exprefs  the  true  num- 
ber. 

5.  In  fome*  places  the  Alterations,  which 
I/4  caufe 


152       The  Reafonab/enefs  and  Certainty 

caufe  the  differences  in  the  Chronology  of  the 
Septuagint  from  that  of  the   Hebrew  Text  are 
fo  uniforrn,that  they  could  not  be  made  but  by 
defign  of  fome  Tranfcribers,  or  of  the  Tranfla- 
tors  themfelves.     For  inftance,  in  the  Lives  of 
the  five  firft  Patriarchs,  and  ofExoch  the  *  fe- 
vid-    ;  venth  they,  add  an  hundred  years  before  their 
;ape°]i.lc"!  having  children,  and  deduct  the  fame  number 
:hron.     of  years  from  the  time  they  lived  afterwards  : 
acr'       which  is  conjectured  to  have  .  been  done,  be- 
caufe  they  fuppofed  that  by  years  there,  are 
to  be  underftood  Lunar  years  or  months,  and 
fo  they  altered  the  Chronological  account  of 
their  Lives.     For  if  thofe  be  the  years  meant 
by  the  Hebrew  account,  they  muft  have  been 
Fathers  of  children   at  5,  6,  7,  or  8  years  of 
Age.     Another  conjecture  is,  that  it  might  be 
fuppofed,  that  as  Mens  lives  were  longer  then, 
fo  the  Age  at   which   th#y   were   capable  of 
Marriage  muft  not  be  the  fame  that  it  is  now, 
but  muft  bear   proportion  to  the  length  of 
their  Lives,    and   therefore   they  altered  the 
Chronology  to  make  the  Patriarchs    fathers  of 
children  at  fuch  an  Age,  as  might  anfwer  to 
the  Age  at  which  men  are  capable  of  having 
children  in  thefe  latter  times. 

The   mention  of    Cainax,  the   fon  of  Ar- 

phaxad,  both  in  the  Verfion  of  the  Septuagint 

and  in  the  Gofpel  of  St  Ln/Se,  tho  it  be  not  in 

in  the  Hebrew  ,  is  a  matter  of  greater  Difficult 

'role-    ty.     ButMhop  *  Waltev  notwithftanding  faw 

nJ^  fiifTicienf  Keafon  xo  cpnclude  however,  with 

fuci} 


&c 


of  the  Cbriftian  Religion.  153 

fuch  caution  and  candor  as  became  fo  great  a 
Judgment,  that  the  Septuagint  followed  the 
Hebrew  Copies  of  thofe  times  :  and  the  An- 
fwers  to  the  Arguments  brought  to  prove  the 
contrary,  have  fincc  been  confiderably  enfor- 
ced by  the  Learned  f  Ifaac  Vojjuts.  Jd  &*£ 

There  is  reafon  to  believe  that  the  Hebrew  Georg. 
and  the  Samaritan  Account  were  the  fame  *  in  Horn- c- 
St  J  crow's  time,  and  that  the  difference  between  *  Siqui- 
them  has  happened  fince.  dem  &  in 

6.  The  Son  often  reigning  with  the  Father,  J^jJJ. 
his  Reign  is  fometimes  put  down  as  commenc-  tanorum 
ing  from  his  Partnership  with  his  Father  iri  jjbfisita 
the   Kingdom,  and  in  other  places  from  his rep?riUEt 
Reigning    alone  after  his  Fathers  deceafe. vix* Ma- 
Thus  the  difficulties  are  explained  concerning  &"  *Hie_ 
the  beginning  of  the  Reigns  of  Jehoram  King  ron. 
of  lfiael  Son    of  Ahab,  and    Jehoram  King  of  {£**;£ 
Judah  Son  of  Jehofaphat,  i  Kings,  i.  17.  iii.  I.  &  CapelL 
Fofitisfaid  exprefsly   that   Je hofap hat.  being  ^hron- 
then  King  ofjudah,  Jehoram   the   Son   Jehofa- 
phat  King  of  Jftdah  began  to   Reign  ,   2   Kings 
viii.  16.  It  is  like  wife   manifefi:,  that  Jehoafi 
the  Son  of  Jehoahaz  King  of  Jfrael  rauft  reign 
with  his  Father  3  years,  2  Kings  xiii.  1,  10. 
This  isalfo  applyed  in  the  explication  of  other 
Queftions  by  St  *  Jerom.     The  Reign  of  A-  *  Hierqn 
zariah  is  computed  from  his  taking  the  Go-  ad  vitaI- 
vernment  upon  himfelf  at  fixteen  years  of  Age 
in  the  27th  year  of  Jeroboam  King  of  Ifrael  $ 
for  then  he  is  faid  to  begin  to  reign,  2  Kings 
xv.  i.  whereas  his  Father  Amaziah  lived  but 

to 


154         The  Reafonab/enefs  and  Certainty    . 

to, the  15  th  year  of  Jeroboams  Reign,  2.  King, 
xiv.  1 7.  In  the  Kingdom  of  Ifrael  there  was  a 
long  Interregnum  between  Jeroboam  the  fecond 
and  Zachariah,  2  Kings  xiv.  23.   xv.  8.  Some 
affign  a  threefold  computation  of  the  years  of 
Nebuchadnezzar's  reign,  the  firft  From  his  lay- 
ing Siege  to  Jerusalem,    the  fecond   from  his 
taking  it,   and  the  beginning  of  the  captivity, 
the  third  from  his  entire  Monarchy  after  the 
conqueft  of  Egypt.    Others  affign  two  begin- 
iugs  of  Nebuchadnezzar  s  Reign,  the  one  from 
his  coming  with  his  Army  into  Syria,  during 
the  Life  of  his  Father,  the  other  from  his  Fa- 
ther's death. 

7.  The  Terms  of  Time  in  Computation  are 
fometimes  taken  inclufively,  and  at  other  times 
exclusively,  Matt.xvn.  1.  we  read,  After  fix 
clays  Jefus  tahjeth  Peter,  James,  and  John  his 
Brother,  and  bringeth  them  up  into  an  high 
'Mountain  apart  5  and  in  like  manner,  Mark,  ix. 
2.  But  this  is  (aid  Luke  ix.  28.  to  come  to  pafs 
about  an  eight  days  after  }  which  is  very  con- 
fident with  what  the  other  Evangelifts  write. 
For  St  Matthew  and  St  Mark  fpeak  exclusively, 
reckoning  the  (ix  days  between  the  time  of 
our  Saviours  difeoqrfe,  which  they  there  re- 
late, and  his  Transfiguration  $  but  St  Luke 
includes  the  day  in  which  he  had  that  dil- 
•  courfe  with  his  Qifciples,  and  the  day  of  his 
l,Ught!r  Transfiguration,  and   reckons  them  with  the 

flarm.  of    X  o  >  -nit-       -*     w       1 

jht  tf.  i  ux  intermediate  days.  The  Rabbins  "*  alio  ob- 
*(  !?•       icrve,   that   the  very   firft  cjay  ot  a  year  may 


of  the  Chriftian  Religion.  155 

ftand  in  computation  for  that  year  :   and  by 
this  way  of  reckoning,  miftakes  of  years  V«r- 
retit  for  years  compleat,  or  years  compleat  for 
years  current,  in  the  fucceffions  of  fo  many 
Kings,  and  the  Tranfactions  of  affairs  for  fo 
long  a  time,  may  amount  to  a  considerable 
number  of  years.     For  this  realon  f  Thncydi- 1  Tim- 
des  fays  he  computes  the  years  pf  the  Pelopon-cvyd'  ^b* 
nefati  War,not by  the  Magiftrates  yearly  chofen 
during  that  time,  but  by  To  many  Summers  and 
Winters. 

Thefe,  arid  feveral  other  ways,  by  which 
Difputes  in  Chronology  may  be  occafioned, 
are  a  fufficient  Argument  to  us,  that  they  do 
riot  imply,  that  there  were  originally  Chror 
nological  Miftakes  in  the  Books  themfclves. 
And  if  they  might  fo  many  ways  arife  with- 
out any  error  in  the  Original  Writings  -y  if  the 
fame  difficulties  occur  upon  fo  very  nice  and 
intricate  a  fubjeft  in  all  Books  in  the 
World,and  it  could  be  by  no  means  neceffary, 
that  Books  of  Divine  Authority  mould  be  ei- ' 
ther  at  firft  fo  penned,  as  to  be  liable  to  no 
wrdng  Interpretations,  or  be  ever  after  pre- 
ferved  by  Miracle  from  all  corruption,  it  is 
great  rafhnefs  to  deny  the  Divine  Authority 
of  th,e  Scriptures  upon  the  account  of  any 
difficulties  in  Chronology. 


,  PflfAp, 


15^         The  Reafonabknefs  and  Certainty 


CHAP.     VII. 

Of  the  Objcurity  of  fome  Places  in  the 
Scriptures,  particularly  of  the  Types 
and  Prof  he  fees. 

HEre  it  mod  in  the  firft  place  be  remem- 
bred,  that  it  has  been  a  common  and 
true  obfervation,  that  all  Authors  are  rather 
perplex'd  and  obfcured,  than  explained  by  a 
multitude  of  Commentators  $  and  this  is  lb 
true  of  no  Book  as  of  the  Scriptures :  for  as 
none  has  had  fo  many  Glofles  and  Comments 
put  upon  it  by  men  of  all  Ages  and  Nations  5 
fo  raoft  of  them  endeavour  to  find  out  fome 
new  Explication,  or  to  ferve  aCaufe^  and 
maintain  fome  particular  opinions  by  their 
Expositions.  So  thac  it  is  a  wonder  that  any 
part  of  the  Scriptures  mould  be  clear,  after 
Volumes  have  been  written,  I  may  truly  fay, 
upon  every  Text  5  rather  than  that  difficulties 
fhould  be  found  in  them.  But  at  the  fame 
time  it  muft  be  acknowledged,  that  we  find 
it  declared  in  the  Scriptures  themfelves, .  that 
there  are  places  of  difficulty  in  them  :  which 
makes  it  hue  fo  much  the  more  unrcafonable 
that  this  mould  be  urged  as  an  objection 
againft  them.  For  what  is  acknowledged  and 
profeft,  muft  be  fuppos'd  to  be  with  a  defign, 

and 


of  the  Chriftian  Religion.  157 

and  for  fome  good   reafon,  and  thereafon 
and  defign  ought  to  be  inquired  into,  before 
this  be  ufed  as  an  obie&ion.    St  Peter   fpeak- 
ing  of  drift's  coming  to  Judgment  fays,  that 
St  Paul  in  his  Epiftles  had  delivered  fome  things 
hard  to  be  underflood  ^  and  St  Paul  himfelf  in- 
timates, that  there  had  been  miftakes  concern-  •    . 
ing  what  he  had  written  in  this  matter,  2  Theffi 
ii.  1,  2,  3.    St  Peter  on  this  occasion  fays,  that 
it  fo  happened  not  only  to  St  Paul's  Epiftles, 
but  to  other  Books  of  the  Scriptures,   thro  the 
ignorance  and   raflinefs  of  unlearned  and  un- 
liable men  ,    2  Pet.  iii.  1 6.     And.  it  happens 
more  efpecially  in  thofe  places  of  Scripture, 
which  are  concerning  things  of  this  nature, or 
contain   whatever   Prophecies   of  things  to 
come.    Therefore  I  (hall,  I.   give  an  account 
how  it  comes  to  pafs,    that  there  are  things 
hard  to  be  underftood  in  the  Scriptures  in  ge- 
neral.  II.  I  (hail  in  particular  confider  the  ob- 
fcurity  of  Prophecies,  and  (hall  prove  the  cer- 
tainty of  the  Types  made  ufe  of  by  the  Pro- 
phets,   and  (hew  that  there  is  great  force  and 
evidence  in  the  Arguments  brought  from  them. 
III.  I  (hall  prove  that  the  obfcurity.  of  fome 
places  of  the  Scriptures  is  no  prejudice  to  the 
Authority  of  them,  nor  to  the  end  and  defign 
of  them. 

I.  I  (hall  give  an  account  in  general,  how 
it  comes  to  pafs,  that  there  are  (ome  things  in 
the  Scriptures  hard  to  be  underftood. 

1.  Some 


1 5  8        The  Reafonablenefs  and  Certainty 

i.  Some  Do&rines,  which  it  mightily  cotf- 
cerns  us  to  be  acquainted  withal,  could  not  be 
delivered  in  fo  plain  a  manner,    but  that  they 
rauft  needs  have  great  difficulties  in  them,    as 
the  Doctrine  of  the  BleiTed  Trinity,  of  the  In- 
carnation of  Chrift,  of  the  Refurrection,  and 
f  ot  the  Joys  of  Heaven  and  of  the  Torments  of 
Hell.     There  are  feveral  things  which  we  are 
capable  of  knowing,    and  which  are  necehary 
to  be  known,  of  which  yet  we  cannot  have-To 
perfect   and   abfolute   a  knowledge,  but  that 
tbmething  of  them  will  dill  remain  unknown 
to  us.     As  there  is  no  object  more  vifible,  or 
better  known  to   us  than  the   Sun  is  ^  but  to 
calculate  the  dimenfions   and  the  diftance  of 
the  Sun  from   us,  to   know,  how  its   light  is 
communicated,  and  fuddenly  fpread  over  the 
face  of  the  Earth,  are  things  of  great  difficul- 
ty, and  can  never  perhaps  be  fully  accounted 
for  :  In  likemanner,what  the  Scriptures  deliver 
to  us  concerning  the  Nature  of  God,  and  the 
ftate  of  the  World   to   come,     muft   needs 
have  difficulties  in   it,  tho  we  are'  never  fo 
well  allured   that  there    is  a   Cod    and   a 
future  (late  5  becaufe   thefe  are  things  above 
our    underftandings    5    we    may  'perfectly 
understand  that  there  are  fuch  things ,  but 
can  have  no  full  and  clear  conception    of  all 
ihnt  may  be  fit  to  be  delivered   to   us  con- 
cerning   them.      Nothing    can      be     made 
'plainer   to  us,   than  we  are  capable  of  know- 
ing it,  or   than   the  Nature"  of  it,  and  the 

pro- 


of  the  Chriftian  Religion,  15^ 

portion  our  Faculties  bear  to  it,  will  allow. 
God  being  incomprehensible,  whatever  is  de- 
livered concerning  him,  can  never  be  without 
all  difficulty,  and  whilft  we  are  in  this  world, 
we  can  never  underftand  the  ftate  of  the  next 
fo  fully,  as  we  mall  do  hereafter.  And  thefe 
are  difficulties  which  muft  be,  unlefs  the  Na- 
ture of  the  things,  or  our  own  Nature  were 
different  from  what  it  is. 

Neverthelefs,  the  greateft  Myfteries  in  the 
Chriftian  Religion,fo  far  as  they  are  revealed, 
and  fo  far  as  they  are  required  to  be  known  by 
us,  contain  no  inexplicable  difficulties  .*  but  if 
we  will  needs  know  more  of  the  Myfteries  of. 
Religion  than  is  revealed,and  more  than  is  re- 
quired to  be  known,  no  wonder  if  we  meet 
with'  difficulties.  What  is  meaut,  for  inftance, 
by  the  Do&rine  of  the  Trinity,  is  capable  of 
being  very  well  understood,  as  the.  oppofers 
of  this  Doctrine  muft  own,  unleis  they  will 
confefs,  that  they  oppole  they  know  not 
what.  He  that  fays  a  thing  is  not  true,  knows 
what  it  is  which  he  pretends  not  to  be  true,  if 
he  underftands  what  he  fays.  The  thing 
then  is  known,  tho  there  be  difficulties  in  the 
explication,  but  the  explication  concerns  the 
manner  of  exiftence,  not  the  truth  of  it.  For 
that  may  certainly  be,  and  we  may  certainly 
know  it  to  be,  which  yet  we  know  not  how 
it  fhould  be.  And  trie  Doftrine  itfeif  only  is 
revealed,  as  neceflary  to  be  believed,  not  any 
particular  explication  of  iu    And  if  it  can  be 

proved, 


160    The  Keafonablenefs  an  J  Certainty 

proved,  that  this  is  the  Do&rine  of  Scripture, 
and  it  be  plain  to  be  underftood  what  is  meant 
by  this  Doftrine,  as  it  is  delivered  in  Scripture, 
this  (hews  the  plainnefcof  theChriftian  Reli- 
gion in  all  things  neceflary  to  Salvation,  tho 
divers  things  relating  to  this  Doclrine  be  dif- 
ficult to  be  explained,  becaufe  the  Dodrine  is 
plainly  enough  and  intelligibly  delivered,  fo 
far  as  it  is  required  to  be  underftood  and  be- 
lieved. 

Several  Arts  and  Sciences,  which  are  very 
difficult  and  abftrufe  in  the  Theory,  are  eafy 
in  the  Practice,  and  a  man  may  very  well  un- 
fterftand  what  the  Theorem  itfelt  is, which  is  to 
be  proved,  tho  he  be  altogether  uncapable  of 
underftanding  the  proof  of  it.  Now,  what 
God  fays,  is  as  certain  as  any  ■demonftratiort 
•  can  be,  and  wh'at  he  has  plainly  delivered,  is 
plain  as  well  as  certain  $  and  it  is  never  the 
lefs  certain  or.  plain,  becaufe  we  cannot  make 
out  the  proof  of  it,  nor  are  able  to  under - 
ftand  how  it  can  be.  It  is  fufficient  that  the 
Scriptures  are  plain  an  this  Dodrine,  fo  far  as 
we  are  concerned  to  know  it  ^  it  is  not  necef- 
fary  that  the  Doctrine  itfelf  fhould  be  plain 
in  all  the  controverfies,  which  may  be  raifed 
about  it :  when  we  know  the  meaning,  we 
muft  take  Gods  word  for  the  Truth  of  it. 
The  manner  of  the  diftin&ron  of  Perfons  and 
the  Unity  of  Effence  in,  the  Godhead  is  not 
required  to  be  believed,  but  the  Thing,  and 
We  know  the  Thing  to  be  fo,  becaufe  God 

him- 


t 


of  the  Cbriftian  Religion.  \€\ 

himfelf  has  fa  id  it,  tho  we  can  know  nothing 
of  the  manner  of  it.  We  know  the  Propofiti- 
on,  which  is  to  be  believed,  tho  we  cannot 
make  good  the  Proof  of  it  in  the  way  of  na- 
tural  Reafoning,  but  only  from  the  Authority 
of  the  Revealer,  which  is  of  it  felf  fufficient, 
and  ought  to  be  inftead  of  all  other  R,ea(ons 
to  us. 

2.  Some  parts  of  the  Scriptures  were  fitted 
and  accommodated  to  former  Ages,  and  were 
more  proper  and  ufeful  for  them,  than  if  they 
had  been  written  in  fuch  a  manner,  as  to  be 
lefs  obfcure  and  difficult.     We  may  well  ima- 
gin,  that  many  parts  of  the  Scriptures  muft 
have  been  more  peculiarly  adapted  to  their 
ufe  and  advantage,  for  whom  they  were  im- 
mediately  defigned  .-  and  the  Learning  and 
Wifdom  of  ancient  Times  confifted  in  Para- 
bles and  Proverbs  and  obfcure  Forms  of  Speech, 
in  Prophecies,  in  Subtil  and  Dark  Parables,  and 
in  the  fecrets  of  grave  Sentences,  Eccl.  xxxix.  i, 
2,  3.     And  it  was  foretold  of  the  Mejfias  in 
particular,  that  he  mould  fpeak  in  Parables, 
as  a  matter  of  great  excellency.    I  will  open 
my  mouth  in  a  Parable,  J  will  utter  dark  fayings 
of  old,  Pf  Ixxviii.  2.  Matt.  xiii.  35.  This  was 
in  Ancient  Times  the  Language  of  Courts, 
and  the  propereft   way  of  Addrefs  to  Kings. 
Nathan  the  Prophet,  and  the  woman  of  Te- 
kfia  came  to  David  with  a  Parable,  2  Sam,  xii. 
J.  xiv.  4.  And  JehoaJJj  King  of  Jfrael   fent  a 
Meflage  of  the  fame  nature  to  Amaziah  King 
M  of 


162         The  Reafonableneft  and  Certainty 

*1  eo-  of  Judah,  i  Kings  xiv.  9.  and  Cyrus*  an- 
dot.  Jib.i.  £wers  t[ie  petition  of  two  Nations  at  once  to 
him  in  a  (hort  Parable.  To  underfland  a  Pro- 
verb,  and  th*e  Interpretation,  the  words  of  the 
wife,  and  their  dark,  fajings,  was  the  beft  de- 
fcription  that  Solomon  himfelf  could  give  of 
Wifdom,  Prov.L  6.  And  *  Solomon  and' Hiram 
are  related  by  Jofephw  to  have  propounded 
Problems  and  Riddles  or  Parables  to  each  o- 
ther,  upon  condition  of  a  forfeiture  to  be  paid 
by  him  who  could  not  explain  the  Riddle  fent 
him.  This  would  be  looked  upon  now  as  a 
ftrange  correfpondence  between  Kings  5  but 
then  it  was  otherwife  thought  of  ^  many  of 
their  Epiftles  were  preferved,  as  he  tells  us,  to 
his  time  at  Tyre  $  and  the  Heathen  Hiftorians, 
vvhofe  Teftimonies  he  produceth,  thought  it 
deferved  their  particular  obfervation.  This 
cuftom  of  propounding  Riddles  was  as  old  as 
Sampfons  time,  Judg.  xiv.  12.  and  examples 
of  the  fame  nature  are  to  be  feen  in  Herodotus 
f  and  other  Auth6rs.  Whether  it  be  true  or 
ialfe  that  Homer  died  of  grief,  becaufe  he  could 
not  explain  the  Riddle  of  the  Fifhers,  it  (hews 
that  Riddles  were  in  great  requeft  amongft 
the  Ancient  Greeks  :  for  otherwife  there 
could  have  been  no  ground  either  for 
the  Truth  or  Fi&ion  of  fuch  a  ftory.  Plu- 
tarch relates  it,  as  the  true  canfe  of  Hojners 
death  $  and  when  f  Herodotm  denies  this,  he 
owns  the  Report  5  and  by  the  Verfes,  which 
he  fays  Homer  (poke  upon  this  occafion,  it  ap- 
pears*. 


of  the  Chriftian  Religion,  \6-> 

pears  what  opinion  Homer  had  of  this  fort  Of 
Wit.  Hefiod  is  by  *  gjiintilian  thought  the  t  QuintiK- 
Author  of  the  Fables,  which  pafs  under  thej^1™'^ 
name  of  JEfop  $  however,  this  makes  it  pro-xi. 
bable  that  he .  did  write  Fables,  and  perhaps 
there  were  few  men  of  Learning  and  note  in 
thofe  times,  who  did  not. 
.•  Mythology  was  in  the  higheft  efteem  a- 
mongft  the  Ancients,  and  indeed  all  the  An^ 
cient  Learning  was  of  this  kind.  The  JEgypti- 
an s,  who  were  in  great  Reputation  for  Learn- 
ing ,  delivered  their  Notions  in  Hierogly- 
phicks,  as  if  they  had  refolved  not  to  be  un- 
derftood.  And  the  Philofophers  of  old,  Fy- 
thagoros,  Heraclitus,  &c*  greatly  affected  ob- 
fcurity.  Socrates  himfelf,  and  Plato  and  Art- 
ftotle  purpofely  concealed  their  meaning  iri 
many  cafes  from  vulgar  capacities  :  and  Thu- 
cydides  took  the  fame  courfe  in  his.  Hiftory,- 
and  was  obfcure  out  of  defign,  aS  Marcellinus 
has  obferved  in  his  life.  The  Books  of  the  Old; 
Teftament  for  the  moll:  part  feem  to  have  been 
the  moft  plain,  and  the  mod  eafily  intelligible 
of  any  Writings  of  ancient  times  •  and  they 
could  not  have  been  more  obvious,  but  they 
muft  have  been  contemptible  and  ufelefs  to 
thofe  for  whom  they  were  immediately  de- 
signed. The  precepts  and  exhortations  are  al- 
ways plain  and  obvious,  and  the  obfcurity  of 
other  things  is  fo  far  from  being  an  exception 
to  the  Books  of  Scripture,  that  it  was  ne- 
ceflary  according  to  the  Learning  and.  Cuftoms 
of  ancient  times,  M  2  The 


1 64      The  Reafonablenefs  and  Certainty 

The  Parables  of  our  Bleffed  Saviour  are 
explained  to  us,  and  there  can  now  be  no 
pretence  of  obfcurity  in  them  ,  and  in  his 
Difcourfes  with  the  Jews,  to  whom  they  were 
not  explained,  he  alluded  to  thofe  Proverbs 
and  Cuftoms,  which  were  bed:  known  and 
moft  in  ufe  among  them,  to  whom  upon  any 
occaflon  he  fpoke  5  that  thereby  all,*  who  had 
ears  to  htarjxxA  were  not  by  their  (ins  hindred 
from  attending  to  what  they  heard,  might 
be  the  more  affe&ed  with  them,  and  the  bet- 
ter inclined  to  give  themfelves  up  to  his  In- 
ftru&ions,  when  they  heard  him  make  ufe  of 
fuch  Allufions,  as  they  knew,  according  to 
the  way  of  teaching  amongft  them,  had  fome 
excellent  hidden  meaning,  which  they  would 
be  very  defirous  to  become  acquainted  withal. 

3.  Many  places,  of  Scripture,  which  are 
obfcure  to  us  ,  were  not  obfcure  in 
the  ages  in  which  they  were  written. 
(j.J  Becaufe  the  obfcurity  for  the  moft 
part  is  rather  in  the  form  and  manner  of 
Speech,  than  in  the  notions  themfelves  ^  fo 
that  that  might  be  clear  at  firft,  which  is  ob- 
fcure to  us,  who  are  but  little  acquainted 
with  the  Phrafes  and  Idioms  of  theLanguage, 
and  the  Eloquence  of  thofe  Times  and  Coun- 
tries. For  the  Fafhions  of  Speech,  vary  as 
much  as  thole  of  the  Garb  and  Habit,  and 
the  Eloquence  and  ways  of  Expreflion  are  as 
different,  as  the  Dialects  and  Languages  of 
divers  Ages  and  Nations.    (2.)  The  names  of 

Ani- 


of  the  Chriftidfi  Religion.  1 65 

Animals,  of  Flowers  and  Plants  and  Minerals 
are  very  liable  to  be  miftaken,  and  efpecially 
whatever  is  peculiar  to  any  Country,  muft 
needs  be  difficult  to  be  underftood  by  Fo- 
reigners, who  have  no  fuch  things  among 
them,  and  perhaps  want  words  to  exprefs 
their  Nature,  and  can  fcarce  have  a  true  and 
exact,  notion  of  them.  The  precife  value  of 
Coins  ,  and  proportion  of  Weights  and  Mea- 
fures  ufed  fo  long  ago,and  in  Countreys  fo  far 
from  ours,can  hardly  now  be  known,and  muft 
necefTarily  admit  of  great  variety  of  opinions  : 
there  is  much  uncertainty  about  thefe  in  all 
ancient  Hiftory,  but  the  great  Antiquity  of 
the  Jewifi  Hiftory  above  others  may  make  us 
reafonably  expeft  to  find  many  more  fuch 
difficulties  in  it,  and  the  different  Names  of 
the  fame  Perfons,  and  of  the  fame  Places  in 
the  Scriptures  is  another  occaiion  of  obfcurity. 
The  Names,  Coins,  Weights,  and  Meafures, 
and  Habits  of  ancient  times  afford  the  great- 
eft  work  for  Criticks,  which  were  fo  well 
known ,  when  the  Authors  who  mention 
them,  wrote,  that  it  had  been  ridiculous  for 
them  to  explain  them.  Thefe  are  difficulties 
of  that  Nature,  that  they  could  not  be  avoid- 
ed, but  by  the  care  and  concernment  of  an 
extraordinary  providence  5  and  they  are  of  fo 
little  moment,  that  it  could  not  be  expected, 
that  God  (hould  particularly  concern  himfelf 
to  prevent  them. 

M  3  (5  J  Th« 


[%66        The  Reafonabknefs  ancl  Certainty 

(3.)  The  Penmen  of  the  Scriptures,  in 
their  Proverbs  or  Parables,  often  allude  to 
~Cuftoms,or  to  things,  that  happened  in  thofe 
times,  in  which  they  lived,  that  were  then 
commonly  known,  but  being  unknown  now, 
may  well  make  many  places  of  their  Writings 
obfcure  to  us,  which  were  not  fo  to  thole 
of  their  own  time.  This  is  alledged  as  the 
.  .■  1  rcafon  of  the  oblcurity  *  of 
C^fiten^^V^^1^   rheLaws  of  the  Twelve  Ta- 

Scribentium.fed  infcitiae  non     bleS   among     the  Romans^    at 

afTequentium  :   «gw»3"   the  diftance  of  lefs  than   fe- 

quoq;   lpft,    qui    quae    S>cnpta 

iunt, minus  percipiunf,  culpa   ven    hundred      years     alter 
yaca'nr.   Nam  longa a?tas  vcr-    their  firft  being  enafted.  And' 

baatq;  mores   vereres   oblice-  ...  & 

ravir,  quibus  verbis  moribuf-     thus  It  IS  111  all  Books  of  Anti- 
que fentemia  legum  compre-   quity,  efpecially  in  luch  Books 

henfa  eft      A.  Gell.    lib.  xx.     ^    ,  J  '•      K.  '  r 

"  ™a  eu*  as  have  irequent  occafion  to 

hint  at  things  fo  notorious  at  the  time  when 
they  were  -  written  ,  that  it  was  needlefs 
to  give,  any  particular  account  of  them. 
-This  has  made  Notes  and  Comments  necef- 
fary  upon  all  Ancient  Books,  and  thofe  places 
need  themmoft,  which  treat  of  things  forT 
merly  fo  well  known,  that  the  Authors  did 
not  think  fit.  to  infift  upon  them,  but  fuppo- 
fed  them,  and  only  alluded  to  them,  rather 
than  expreft  or  explained  them-  For  which 
rcafon  we  owe  the  Informations  which  we 
have  of  the  Roman  Antiquities  chiefly  to 
Greek  Authors,  becaufe  it  had  been  abfurd 
for  RotKans,wrhmg  to  men  of  their  own  City 
and  Nation,  to  acquaint  them  v/ith  the  cu- 
stoms 


of  the  Chriftian  Religion.  \6j 

ftoms  of  Rome,  which  they  knew  as  well  as 
themfelves  3  but  thofe  things  were  proper  for 
Foreigners  to  take  notice  of,  for  the  infor- 
mation of  Foreigners.  And  whatever  Allu- 
fions,  either  in  Parables  or  otherwife,  are 
made  to  fuch  things,  muft  needs  be  difficult 
to  us,  becaufe  whatever  is  thus  fpoken  with 
reference  to  any  thing,  can  be  known  no 
better  than  the  thing  itfelf  3  and  that  which 
ferved  for  an  Uluftration  at  the  firft  Writing, 
rendeVs  the  fenfe  obfcure,  when  the  thing 
tifed  for  Uluftration,  becomes  unknown.  No- 
thing is  more  generally  known  than  t-he  pro- 
verbial Sayings  of  a  Nation,  to  the  people  of 
it  ^  but  there  is  nothing  that  needs  more  ex- 
plication to  Foreigners.  And  thefe  Sayings 
are  very  frequent  both  in  thedifcourfes  of  our 
Saviour,  and  throughout  the  whole  Scriptures: 
for  thev  are  the  moit  ilsmiflcant  and  inftrucl ive 
way  of  Difcourfe,  and  the  mod  eafily  appre- 
hended by  fuch  as  are  ufed  to  them.  The 
ufe  of  Proverbs  is  natural  to  all  Nations,  and 
they  are  the  refult  of  the  experience  and  ob- 
fervation  of  any  people  :  So  that  the  moft 
effectual  and  readieft  way  of  Inftrucf  ion  is  to 
apply  thefe  Sayings  generally  known  and  re- 
ceived, to  particular  cafes  and  occasions.  But 
then  thefe  commonly  depend  upon  the  cuftoms 
of  a  people,or  upon  fome  Hiftory,or  particular 
Accident,  and  oftentimes  are  taken  up  at  firft 
upon  fmall  occasions,  and  the  intention  and 
(ignification   of  them  is  apt  to  be  forgotten, 

M  4  or 


1 6  8       the  Reafonablenefs  and  Certainty 

or  miftaken  in  future  Age,  or  by  other  Nati- 
ons.   And  therefore  all  places  of  Scripture, 
expreft  in  Allegorical  or   Proverbial  Forms 
of  Speech,    or  by  Types  and  Refemblances 
of  things,  muft    needs     have  been   better 
understood  in   thofe  times,  when  they  were 
written,  than  they  are  now,  becaufe  we  have 
but  an  imperfect  Notion  of  many  things,  to 
which  the  Allufion  is  made,  or  from  whence 
the  fimilitude  is  taken,  and  the  very   thing 
which  makes  them  now  obfcure  to  us,  "made 
them  the  more  plain  and  intelligible  to  them, 
who  lived  at  the  time  of  their  being  writ- 
ten.      * 
^Maim        (^/)  Maimomdes  *  lays  this  down  as  a  fun- 
yoch.    "damental   Rule  of    the  explication  of    the 
Praef.       Scripture ,    that  we    fhould    attend  to   the 
main  Scope  any  Defign  of  Parables,  and  not 
infifl:  upon   every   word    and  circumftance, 
which  is  added  to  make  them  more   Natural, 
but  not  as  any  neceflary  part  of  them-     And 
in  thofe  Ages,  when  Prophecies  were  fo  fre- 
quent, and   Types  and  Allegories  fo  conftant- 
ly  made  ufe  of,  they   had  certain  Rules  and 
Bcij.  jud  Methods  f  of  Interpretation^  we  learn  from 
Jib.  in.  c.  Jofepbus,  which  thro  length  of  time  and  the 
J4'         corruption  of  fucceeding  Ages  are  now  loft. 
And  it   is  certain,   that  the  Jews  in  the  time 
of  our  Saviour  and  his  Apoftles  were  often 
confufed  and    (iienced  by   them    with  the 
Application  of  Types  and  Prophecies,  which 
were  then  acknowledged   to  belong  to  the 

Mefi 


of  the  Chriftian  Religion.  169 

MeJJias,  and  were  ever  fo  underftood  by  the 
Jews,  but  would  fcarce  be  underftood  fo  by 
us,  if  we  did  not  find  them  thus  interpreted 
and  apply'd. 

We  fee  then,  that  the  obfcurity  of  many 
places  of  Scripture  proceeds  from  the  length 
of  Time,  and  other  accidents,  and  that  there- 
fore it  could  not  be  prevented,  unlefs  God 
mould  make  a  New  Revelation  to  every  Age 
and  Nation  of  the  World  :  which  yet  would 
be  of  little  effecl:  to  thofe,  who  will  not  be 
convinced  nor  perfwaded  by  that  Revelation 
which  we  have  in  the  Scriptures.  Tho  the 
Scriptures  were  defigned  for  the  Benefit 
and  Inftruction  of  all  Ages  and  Nations, 
yet  they  often  had  a  more  direft-and  imme- 
diate Regard  to  the  Age  and  Nation,  in 
which  they  were  firft  penned.  We  have 
nothing  left  but  the  Names  of  mod  of  the 
Hiftorians,  mentioned  by  St  Jtrom  as  necef- 
fary  to  be  read  in  order  to  explain  the  Pro- 
phecies of  Daniel,  and  many  objections  made 
againft  the  Scriptures  would  have  no  pretence, 
if  we  knew  the  circumftances  of  affairs,  and 
had  a  compleat  Hiftory  of  thofe  times, to  which 
they  relate  5  but  God  having  given  us  full 
evidence,  that  the  Scriptures  are  written  by  his 
Appointment  and  Direction,  expe&s  to  be 
believed  upon  his  word,  and  has  not  thought 
fit  to  gratify  the  curiofity  of  men,  who  will 
disbelieve  it-  And  if  men  will  ufe  any  tole- 
rable care  and  diligence  ,  the  Senfe  and  Im- 
portance 


170  The  Reafonablenefs  and Certainty 

portance  of  the  Scriptures  may  be  fo  far  un- 
derftood  as  is  needful,  in  all  Times,  whatever 
difficulties  there  may  be  in  fome  particular 
paflages. 

II.  I  (hall  confider  more  particularly  the 
obfcurity  of  Proprieties,  and  (hall  (hew  what 
certainty  there  is  in  the  Types  made  ufe  of  by 
the  Prophets. 

i>  As  for  any  differences,  which  are  to  be 
met  with  in  the  Interpretation  of  Prophecies, 
they    may  proceed  partly  from  the  Infirmities 
and   Pailions  of  humane  Nature,  by  which  it 
comes  to  pafs,  that   when  men  undertake  to 
write  upon  any  fubjecf,  they  are  feldom  fatis- 
fied  with  what  others  have  faid  before  them, 
but  are  forfeeking  out  fome  New  Interpreta- 
tion of  their  own  :  And  partly  from  the  dif- 
ficulty of  fixing   the   particular  and  precife 
time  of  Actions.     But  this  is  no  more  an  obje- 
ction againft  Prophecies,  than  it  is  a  gain  ft  the 
Truth  of  all  Hiftory  5  'and   we  ma/  as  well 
conclude,  that  things  never  came  to  pafs,  be- 
caufe  learned  men  differ  about  the  time  of  their 
being  done,  as  that  they   were  never/ prophe- 
fied  of,  for  the  fame  reafon.     Expofitors  may 
differ  in  the  niceties  of    -the  Chronological 
part,  but  in  the  main  they  are  agreed,  and 
whoever  will  be  at  the  pains  toconfult  them, 
rfiay  be  greatly  confirmed    in     the   Truth  of 
the  Prophecies,  upon  this  very  con  (id  era  t  ion, 
rhat  there  is  lefs  difference  in  the  explication 
of  the  Principal   Prophecies,  than  there  is  in 

the 


of  the  Chriftian  Religion.  171 

the  Comments  upon  moil  Hiftories  5  and  that, 
thofe  who  differ  in  other  matters,  rnuft  have 
the  greater  evidence  for  that  in  which  they 
do  agree.  Tho  there  be  fome  difficulty  and 
variety  of  opinion  in  the  calculation  of  the 
precife  time,  when  fome  Prophecies  were  ful- 
filled, becaufe  it  is  difputed  where  the  com- 
putation is  to  begin,  or  how  fome  other  cir- 
cumftance  is  to  be  underftood^  yet  all  Exposi- 
tors are  agreed  concerning  thefe  very  Prophe^ 
fies  that  they  are  fulfilled.  For  inftance  5  i^is 
certain  that  the  Scepter  is  departed  from  Judah, 
whether  that  Prophecy  be  tobeunderftoodof 
the  Tribe  of  Judab,  or  the  Jewife  Nation  de- 
nominated from  that  Tribe,  it  is  certain,  that 
the  City  and  Sanftuary  are  deftroyed,  and 
the  Sacrifice  and  Oblation  taken  away,  tho 
Interpreters  do  not  agree  about  the  precife 
time'and  manner  of  the  accomplishment  of 
ever^  particular.  Plain  matter  of  Fact  (hews 
that  the  Prophecy  is  fulfilled,  and  there  is  no 
difficulty  but  about  a  Circumftance  ^  •  and  to 
doubt. of  the  fulfilling  of  Proprieties,  becaufe 
we  do  not  certainly  knqw  the  exact  time 
when  every  particular  was  fulfilled,  .tho  we 
certainly  know  that  they  mud  have  been  all 
long  fince  fulfilled,  is  as  unreafonable  as  if  a 
msn  mould  queftioq  the  Truth  of  Hiftory  up- 
on the  account  of. Uncertainties  in  Chrono- 
logy. What  man  doubts  whether  there 
were  fuch  a  man  as  Homer,  becaufe  it  is  un- 
certain when   he  lived  ?  or  whether  th 


The  Reafonab/enefs  and Certainty 

ever  were  a  Trtfan  War,  becaufe  the  time  of 
the  taking  otlroy  has  been  varioufly  deter- 
mined }  And  yet  is  there  not  as  much  reafon 
to  reject  this,  or  any  other  Hiftory,  which 
has  occasioned  difputes  in  point  of  time,  as 
there  can  be  to  doubt  of  the  truth  of  Darnel's 
Predictions,  concerning  the  deftru&ion  of  Je- 
rufalem,  becaufe  there  may  be  matter  of  con- 
troverfy  in  explaining  his  feventy  Weeks  ? 
The  Prophecy  it  (elf  is  plain,  and  the  Accom- 
plishments certain,  however  men  may  differ  . m 
in  affigning  the  Epocha  of  time.  Hiftory 
relates  what  has  come  to  pate,  and  Prophecy^ 
foretells  what  (hall  come,  and  our  uncertain- 
ty in  point  of  Time  no  more  affe&s  the  Cre- 
dibility of  the  one  than  of  the  other.  We 
may  be  uncertain  of  the  time  foretold  by  the 
Prophet,  and  as  uncertain  of  the  time  men- 
tioned by  the  Hiftorian,  but  when  all  other 
Circumftances  agree,  there  is  no  reafon  Vhy 
our  uncertainty  as  to  the  (ingle.  Circumftance 
of  Time  mould  be  alledged  againft  the  Cre- 
dibility of  either  of  them.  But  the  Obfcurity 
arifing  from  the  difficulties  in  Chronology  is 
fpoken  of  in  the  former  Chapter. 

2.  Some  Prophecies  were  purpofely  obfcure, 
becaufe  they  did  not  fo  nearly  concern  the 
Age,  in  which  they  were  delivered,  but  were 
defigned  not  fo  much  for  the  information  of 
preceeding  Ages,  as  for  the  confirmation  of 
Pofterity  in  the  Truth  of  Religion,  when 
they  fee    them  fulfilled.      God  doth    not 

fend 


of  the  thriftian  Religion.  1 7^ 

fend  Revelations  to  gratify  the  curioflcy  of 
men,  in  acquainting  them  with  what  (hall  be- 
fal  their  Pofterity,  but  rather  conceals  the 
knowledge  of  future  events  from  men,  be- 
caufe  the  knowledge  of  them  might  have  an 
ill  effect,  in  making  them  proud,  or  carelefs 
and  negligent  5  or  elfe  too  follicitous  and  con- 
cerned   about    what  was  to    befall    their 
Pofterity.     Tlie  Judgments  and  Affli&ions 
of  Parents  would  be  fo  much  abated  if  they 
had  a  clear  profpecl:  of  the  happinefs  of  their 
Pofterity,  that  they   would  lofe  that  effecl:, 
which  God  defigns  by  fending  his  Judgments. 
And  a   perfed  view  of  the  miferies,  which 
were  to    beial  the  Pofterity  of    the  moll: 
happy  Parents,  would  render  the  Bleffings  of 
Cod  the  lefs  Bleffings  to  them.    So  that  both 
the  Rewards  and  Puniftiments  of  this  life 
would  very  much  lofe  their  force  and  effecl:, 
if  Prophecies  were  lefs  obfcure  than  they  are. 
It  is  a    fufficient    Reafon    for  the  obfcure 
and    myfterious   delivering    of    fome  Pro- 
phecies ,   that  they  thereby  ferve  to  prove 
the  Faith    and   Patience ,    and  excite  the 
Care  and  Watchfulnefs  of  men:    for  which 
reafon,  the  day   of    Judgment  ,   and  the 
day  of  every,  man's   Death    is    concealed 
from  us,  becaufe  the  particular  and  diftind 
Revelation  of  thefe  th  ings  would  caufe  fecu- 
rity  in  fome  and  defpair  in  others  5  and  the 
cafe  is  the  fame  as  to  the  deftrudion   of 
Churches  andNations.-  We  are  commanded  to 

watch 


j  74        the  Reafonablenefs  and  Certainty 

watch    and  pray,  watch  ye  therefore,    left  co- 
ming fuddenly  he  find  yon  fleeping,  and  what 
J  fay  unto  yon  ,  I  fay  unto  all,  watch,  Mark  xiii. 
•    35.     Which  in  the    direft     fenfe     of    the 
words  concerns    Jerufalem,    but   the  reafon 
of  them  will  extend  to  the  deftru&ion  of  any 
other  City,  or  to  any  other  judgment  which 
God  has  foretold,  but  has  concealed  the  time 
or  other  circumftances,   either  by  filence  or 
by  uncertain  and  myfterious  forms  of  Speech. 
A  full  profpeft  of   Profperity  to  come  often- 
times  has  proved  fatal  to    men  :  Jeroboam, 
Hazael,  and   Jehu,  were  the    worfe  probably 
for  the  Declarations  made  to  them  5  as  Achi- 
thophel,  if  it   had  been   foretold  plainly,  what 
would   befal  him,    would   in  all  likelihoed 
fooner  have  haftened  his  own  death.     Whe- 
ther therefore  the  event  be  good  or  bad,   and 
whether  it  concern  our  felves  or  our  Pofterity, 
it  is  fit  moft  times  that  it  mould  not  be  clearly 
revealed   to   us,    becaufe  this. would  in  great 
meafure  exclude  the  exercife  of  the  Graces  of 
Faith  and  Hope,  and  Patience  in  men,  under 
their  prefent  condition.     And  at  the  time  of 
fulfilling  the  Propheiies,    which    are  -now 
moft  obfcure,    fuch  a  continued  Train  and 
Series   of  Aftairs,    with  air    their    Circun> 
ftances  and  Particularities ,  may    appear   in 
fo   full    and  undeniable  evidence,    as  may 
convince  Infidels,    and  confirm  Believers  in 
the  truth  of,  the    Predictions,    and   of  the 
Religion  taught  by  the  Prophets,  by  whom 
the  events  were  foretold .  ("3 .)  Ob- 


of  the  Chriftian  Religion.  175 

(3.)    Obfcurity   was    necefTary    in    fome 
Prophefies,  at  the  *  Fathers  obferve,  becaufe  *  Eufeb.  -1 
without    a    conftant    Miracle    to    preferve  EvS°ubl 
•  them,  they  would  otherwife  have  been  loft,  vi.   pro.* 
and  would  never  have  been  delivered  down  §£' £  {  . 
to  Pofterity.     Of  this  Nature    are  fome  of  ifai.  c.viT 
thofe  Prophefies  ,  which  relates  to  our  Sa-  The°d<>; 
viour's  ftate  of  Humiliation,    his  Poverty, zech. 
and  Crucifixion  and  Death,  to  the  deftru- Pre- 
dion of  Jemfalem,   and  the  rejection  of  the 
Jews,    which  by   the  Circumftances  are  ma- 
nifeft  to  us  in  the    AccompliQiment ,     but 
were  written   with  fome  obfcurity  to  con- 
ceal them  from  the  obftinate  and  malici- 
ous  Jews,    that  feeing   they  might  fee  and   not 
perceive  :  for  if  they   had  fully  underftood 
the  fcope   and  importance    of  them,  'they 
would  have    endeavoured    rather  to  have 
fuppreffed  and  deftroyed  them,  than  they 
would  have  fufFered   them  to  remain  to  be 
urged  agaiaft  themfelves.     A    People  who 
were  fo  wholly  pofTefTed   with  the  Notion 
and   Expectation     of   a    Temporal    Mejfias, 
would  have  rejected  thofe  Prophefies  which 
fet  forth  his  Humiliation  and   Crucifixion,  if 
they  had  been  exprefled  in  plainer   terms. 
They  would  have  fpared  Chrift  no  more  in 
the  Prophefies   o£  him    than    in  his  Per- 
fon. 

Again,  Obfcurity  was  necefTary,   .becaufe 

*fome  events  could  never  have  been  brought 

to  pafs,  if  they  had  been  exprefsly  and   in 

plain 


ij6     The   Reafonablenefs  and  Certainty 

plain   terms    foretold ,     unlefs  God  would 
have  forced  mep  to  the  Accompliihrnent  of 
his  Predictions,   which    muft  have  taken  a-^ 
way  the  Liberty  of   Human  Actions.    For 
men  would  fcarce  have  ventured  upon  fuch 
Actions,  as  they  knew  before-hand  muft  end 
in     Affliction    and  great  Calamity,  and  per- 
haps in   the  ruin  of  themfelves,  or  of  their 
Families  or.  Nation  ^  and  yet  it  may  be  ne- 
cefTary,  that  thefe  things  mould  come  to  pafs,  < 
for  the  wife  ends  of  Providence,  and  for  the 
Good  and  Salvation  of  Mankind.     Few  would 
have  (hewn  that  Courage  and  Refolution, 
which  St  Peter  and  St  Paul  did  in   preaching 
the  Gofpel,  if  they  had  been  told  fo  long  be- 
fore, as  St  Peter  was,  that  it  muft  end  in  Mar- 
tyrdom, or  if  the  Holy  Ghoft  had   witnefled 
in  every  City  concerning  them,  as  he  did  of 
St  Paul,  faying  in   exprefs  terms,  that  bonds 
and  affli&ions  did  abide  him  5  moft  other  men 
would  have  been  moved>  tho  he  was  not,  by 
any  of  thefe  things^  Acts  xx.  23.     For  we  find 
that    the      Difciples    upon     this*    account 
were  earneft  with  nim  not  to  go  up  to  Jem- 
falem.  So  difficult  is  it  for  the  beft  men  in  the 
beft  caufe  to  relblve  to  meet  certain  and  appa- 
rent Dangers.    The  nature  therefore  of  fome 
things  requires,  thai  they  mould  not  be  more 
particularly  described  in  the  Proprieties  con- 
cerning'them.  For  either  they  muft  have  been  • 
obfeurely  fpoken  of,  or  elfe  they  could  not 
have  been  prophefied  of  at  all :   becaufe  if 

they 


of  the  Chriftian  Religion,  177 

they  had  been  clearly  foretold,  they  could  ne- 
ver have  come  to  pafs  $  which  implies  a  con- 
tradiction :  for  it  is  impoiTible  that  what  God 
declares  by  his  Prophets  mould  not  be  fulfilled. 
If  all  that  was  to  befal  the  Church  of  Chrift 
had  been  fefc  down  with  the  circumftances  of 
time  and  place,  and  perfons,by  St  John  in  the 
Revelation,  fo  as  to  prevent  the  objections  of 
thofe,  who  except  againft  the  obicurity  of 
that  Book,  this  certainly  would  have  proved 
a  great  discouragement  to  many  Chrift i a ns  in 
the  performance  of  their  Duty,  and  mufthave 
hindred  the  bringing  to  pafs  the  events,  unlefs 
God  (hould  have  over-ruled  the  minds  of  men, 
and  forced  them  upon  acting,  which  had  been 
to  deprive  them  of  their  Freedom  of  Will. 

4.  If  Prophecies   had  punctually  foretold 
the  things  to  be  fulfilled  in  all  'their  Circum- 
ftances,   men  would  have  purpofely  contrived 
to  frame  their  actions  in  fuch  a  manner,  as  to 
appear  to  fulfill  many  of  them,  and  when- 
ever they   had  been   fulfilled,  it  might  have 
been  fuppoled   to   have  been  by  deiign  and 
contrivance.     Which  would  have  been  only 
to  act   a  part,  or  live  by  a  rule  and  pattern 
defcribed  and   fet  before  them  ^  but  when 
the  obfeurity  is  fuch,  that  they  become  fulfil- 
led without  any   Intention  or  Knowledge  of 
the  Perfon   employed  in  fulfilling  them,  this 
manifefts  the  wifdom  and  providence  of  God. 
If  Prophecies  had  been  lefs  obfcure.men  would 
have  been  the  more  prone,  to  venture   upon 
the  commiiTion  of  fin  in  order  to  fulfil  them. 
We  find  by  experience,  how  apt  all  Enthufiafts, 

*  M  and 


178        "The  Reafonabknefs  an  J  Certainty 

and  fuch  as  perfwade  themfelves  that  they 
have  a  clear  and  perfect  knowledge  oi 
the  obfcurefi:  Prophecies,  are  ,  to  think  any 
thing  lawful  to  be  done,  which  may  bring  a- 
bout  thofe  events,  that  they  fancy  to  be  the 
Accomplishment  of  them.  And  if  the  events 
of  all  Proprieties  had  been  concealed  under  nc 
obfeurity  of  words  and  circumftances,  but  had 
been  obvious  and  vifible  to  every  Reader,  the 
number  of  fuch  undertakers  would  have  been 
much  greater ;  for  it  is  a  hard  matter  to  make 
men  diftinguifh  between  theaccomplifhmenl 
of  Prophecies,  and  the  fin  which  is  of- 
ten committed  in  the  accomplishment  oi 
them  $  but  when  they  can  ferve  their  Intereft 
by  it,  they  .are  willing  to  believe  the  worn:  acti- 
ons lawful ,  .which  may  fulfil  a  Prophecy  5 
and  the  clearer  Prophefies  had  been,  the  more 
occafion  and  pretence  had  been  given  to  fuch 
dilutions,  to  which  none  are  now  fubjed,  but 
fuch  as  think  them  clear,  and  perfwade  them- 
felves, or  would  perfwade  others,  that  they 
throughly  underftand  them. 

5.  Another  rea'fon  is,  that  fometimes  a  Pro- 
phecy may  be  delivered  obfcurely,in  mercy  to 
-the  Inftrurnents,  who  are  to  bring  about  thee- 
xent  foretold  by  it.  For  God  forefeeing  that 
fome  men,  notwithstanding  the  cleared  Reve- 
lations, would  perfift  in  their  wickednefs,  and 
become  inftrumental  in  accomplishing  the 
predic~tion,may  in  mercy  to  them  forbear  to  dis- 
cover the  particulars  of  the  event,  left  this 
mould  add  to  their  guilt,  and  prove  a  great 
aggravation  both  of  their  crime  and  punifhment. 

Our 


of  the  Chriftian  Religion.  i  jp 

Our  Saviour,  tho  he  knew  from  the  beginning  who 
it  was  that  fiould  betray  him^  yet  concealed  it, 
till  his  laft  Supper,  and  then  difcovered  it  to 
Judas  in  the  mildeft  manner,  to  move  him  to 
Repentance,  if  he  had  not  hardned  himfelf  a- 
gainft  it  5  not  to  make  him  defperate  upon  the 
difcovery  of  fo  wicked  a  defign. 

Again,  other  Prophefies  may  be  hid  in  ob- 
fcurity  for  a  judgment  upon  thofe  who  are 
obftinate,  and  will  not  make  a  due  ufe  of  the 
means  afforded  them  of  Salvation,  but  harden 
their  hearts,  and  refolve  to  continue  impeni- 
tent againft  all  the   methods  which  God  has 
been  pleafed  to  ufe  to  reclaim  them.    For  of 
fuch  our  Saviour '  gives  this   reafon  ,  why  he 
fpoke  to  them  in  Parables,  that  feeing  they  might 
fee  and  not  perceive,  and  hearing  they  might  hear 
and  not  underftand,  left  at  any   time  they  fiould 
be  converted^and  their  fins foould  be  forgiven  thtmy 
Markiv.12'.  For  when  God  has  both  by  Mira- 
cles and  other  Prophefies  unqueftionably  clear 
and  plain,admoniuYd  and  forewarnd  em  of  the 
folly  and  danger  of  their  ways,  and  they  will 
take  no  notice  of  it,  but  reject  his  Kevelations, 
and  juft  affront  his  mercy,  it  is  very  for  him 
to  deny  them  that  furthet  Declaration  and  Ma- 
nifestation of  his  Will  and   Power  ,    which 
might  effectually  produce  a  true  Faith  in  'em, 
and  bring  'cm  to  Repentance,  efpecially  when 
the  obfcurity  of     Prophefies    may  be  con- 
ducing to  the  methods  of  his  Providence,  and 
to  his  gracious  defigns  of  mercy  towards  other 
men,  who  have  not  ftood  out  in  fo  bold  a  de- 

*  M  2  fiancs 


iSo      The  Reafonablenefs  and  Certainty 

fiance  of  his  other  Declarations  of  himfelf. 
God  e?7dureth  with  much  long-fuffering  thcvejfels 
of  wrath  fitted  for  definition ,  he  hath  mercy  on 
whom  he  will  have  mercy ,  and  whom  he  will  he 
hardneth  :  and  therefore  the  obfeurity  of  Pro- 
phefies  may  be  in  mercy  to  fome,  to  prevent 
the  aggravation  of  their  fins,  and  for  a  judg- 
ment upon  others  to  harden  them. 

6.  It  is  the  Glory  of  God  to  conceal  a  things 

but  the  honour  of  Kings  is  to  fear ch  out  a  matter \ 

Prov.  xxv.  2.   The  obfeurity  of  Prophecies 

may  be  defigned  to  abate  the  confidence,  and 

confound  the  pride  of  fome,  and  to  provoke 

the  diligence  and  induftry    of  others.  For  as 

fome  men  care  to  be  at  no  pains  to  attain  the 

mod  ufeful  and  necelfary  knowledge,  fo  others 

defpife  all  that  is  obvious,  and  have  no  fatis- 

fa&ion  in  the  knowledge  of  fuch" things,  as  are 

*  Apocn-    eafily  known  by  others  as  well  as  themfelves. 

Immror    ^r|d  this  feems  not  only  to  have  been  the 

ha  beat  fa-  temper  of  thofe  Ages,  in  which  the  Scriptures 

cramenra  ,were  written,    when  Learning  confifted  in 

Parom'dix'i Types  and  Parables,  and  in  dark  and  intricate 

prameriro  di fcourfes,  but  it  has  been  the  ftudy  and  de- 

n?«°hiis  ^§nt  °f  ^carned  men  in  moft   Ages  fince,  and 

emm's  in- of  many  men  in  all  Ages  to  fearch  into  hid- 

fnfvcrbisft  clcn  and  difficult  truths.     St  Jerom  extols  the 

fiigulis     Revelation  of  St   John  for  the  obfeurity  and 

Muhipii-  hidden  fenfc  of  it.  In  that  Age,  it  feems,it  was 

iuteiwUr  no  obje&ion,  but  the  higheft  character   that 

tix  Hie-  con  Id  be  given  ofthe  Revelation,  to  fay   that 

P4uiin*.d  it  was  difficult  to  be  underftood.     The  wif- 

fcpift.      dom  of  God  therefore  in  condefcention  to  all 

forts 


of  the  Cbriftian  Religion*  i 8  r 

forts  of  men,  and  to  fit  the  Scriptures  for  the 
ufe  and  benefit  of  all  capacities  and  dif  oofiti- 
ons,  has  caufed  fome  of  the  Prophecies  to  be 
plain  and  obvious  to  all  Pleaders,  and  others 
to  be  delivered  as  to  employ  the  pious  and 
humble  labours  of  the  molt  Learned  and  Inqui- 
(itive,  to  keep  them  in  perpetual  dependance 
upon  God  for  his  Grace  and  Affiftance  in  the 
explication  of  the  Scriptures  5  and  at  the  fame 
time  to  take  down  the  vain  curiofity>and  pride 
of  fuch,  as  little  concern  themfelves  about  the 
plain  things  of  the  Law,  but  are  wholly  bu- 
lled in  unfolding  hidden  things,  and  in  pre- 
tending  to  under fiand  all  Myfieries  and  all 
Knowledge.   The  curfe  denounced  againft  man; 
upon  his  fall  was,  •  that  with  labour  and  fweat 
he  mould  eat  jhe  fruits  of  the  ground,  as  his 
punifhment,  for  having  eaten  the  forbidden 
Fruit  j  and  it  was  but  juft  with  God  to  pu- 
nifh  the  curiofity  of  men  after  forbidden  know- 
ledge, which  occafioned  his  fall,  with  mak- 
ing the  attainment  of  knowledge  more  diffi- 
cult. 

If  the  Scriptures  were  all  obfcure,  they 
woul4  be  of  little  ufe,  if  they  were  all  obvi- 
ous, they  would  be  defpifed.  For  if  obfcuri- 
ty  be  made  an  objection  by  fome,  their  plain* 
nefs  and  fimplicity  is  objected  by  others  5  but 
God  has  fo  ordered  and  proportioned  the  fe- 
veral  parts  of  them,  that  no  man  may  have 
juft  caufe  to  complain,  that  he  doth  not  un- 
derftand  enough  for  his  Salvation  5  nor  any 
man  caft  them  afide,  or  read  them  with  little 

Care 


i  S%  f  The  Reafonablenefs  anj  Certainty 

Care  and  Diligence,  fince  there  are  fo  many 
things  in  them,  which  may  require  the  utmoft 
Study  and  Pains  of  the  moft  judicious  and 
Learned  men. 

7.  There  is  no  Prophet  (b  obfcure,  but 
fome  Prophecies  are  very  plainly  delivered 
by  him,  which  we  know  to  have  been  fulfil- 
led 5  and  this  is  a  Warrant  and  Affurance  to 
us  of  his  Miffion,  and  that  we  ought  to  rely 
upon  it,  that  whatever  he  has  delivered  con-* 
cerning  other  things  will  as  certainly  come  to 
pafs-  5  and  in  the  mean  time,before  they  come 
topafs,  or  are  throughly  underftood,  they 
ate  exceeding  ufeful   in  the.  Church.    The 
Revelation  of  St  John  is  hard  to  be  applyed  to 
particularevents,becaufe.u  comprehends  fo  vaft 
a  feries  of  time, in  which  long  courfe  of  years 
many  events  may  be  exactly  alike   at  different 
times  and  in  different  places,  and  there  may 
be  a  gradual  and  repeated  Accomplilhment  of 
fome  of  his  Prophecies.     But  the  time  was  at 
hand  for  the  fulfilling  of  other  of  thefe  Pro- 
phecies,  Rev.  i.  3.  xxii.  6,y,  10,  12.  and  we 
know  they  have  been  fulfilled  in  the  feven 
Churches,.RezMi.  5,16,22,23.  iii.  3,  16.  which 
are  propofed  for  examples  to  all  others.     He 
that  hath  an  ear,  let  him  hear,  what   the   Spirit 
faith  unto  the  Churches,  Rev,  ii.  7.  The   feven 
Churches  are  fpoken   to   by     Name  ,    and 
what  is  faid  to  them,  having  been  fulfilled, 
is  a  certain  argument  that  the  reft,  which 
concerns  all  other  Churches,fhall  be  fulfilled  in 
.its  due  time  ,  tho  it  be  not  perhaps  yet  under- 
ftood- But 


of  the  Cbriftian  Religion.  18 

But  the  obfcureft  Proprieties ,  even  before 
their  Accomplimment,are  of  perpetual  and  in- 
eftimable  nfe  to  us.  It  is  acknowledged  by  all, 
thatParables  are  very  proper  and  fit  for  Inftru- 
ftion,  and  therefore  in  ancient  times  their  Do- 
ctrines were  wont  to  be  delivered  in  that  way  5 
becaufe  it  is  a  more  familiar  and  safie  method 
of  teaching  thau  by  Rules  ,  and  Precepts,  and 
Rational  Dilcourfe,  without  that  Illuftration 
which  is  given  to  them  by  fuppofkg  a  parti- 
cular cafe.  For  then  every  one  is  apt  to  make 
the  cafe  his  own,  when  he  fees  the  Precepts 
reduced  to  Example,  and  cloathed  with  Cir- 
cumftances,  and  brought:  home,  as  it  were,  to 
his  very  fenfes,  which  before  lay  more  out  of 
fight,  in  abftracl:  Notions  and  Speculative  Difc 
courfe.  And  if  feigned  cafes  be  fo  much  more 
effectual  than  bare  precepts  or  exhortations,  an 
infallible  account  of  the  ftate  of  the  Church  in 
all  AgeSj  tho  we  cannot  point  out  the  parti- 
cular times  and  places,  when  and  where  every 
thing  (hall  come'to  pafs,  muft  needs  be  of  in- 
eftimable  value  and  benefit. 

To  hear  what  thefpirit  faith  unto  the  Churches^ 
to  dbferve  what  errors  and  faults  are  reproved, 
and  what  vertues  and  graces  are  commended 
and  encouraged  in  the  feven  Churches  of  Ajia$ 
the  Praifes  and  Adorations,ch.iv.  and  the  Blifs 
of  the  Righteous,the  joys  of  Heaven,  and  the 
rewards  of  Martyrs,  ch.vii.  the  Terrorsof  the 
Great  andDreadful  day,ch.vi.  the  great  Apofta- 
cy  that  was  to  be  upon  theEarth,  ch.  xiii.the 
Patience  and  Faith  of  the  Saints,  and  the  Re- 
fur- 


184         Tbe  Reafonab/enefs  and  Certainty 

furre&ion  of  the  Dead,  ch.xx.  the  defcription 
of  the  new  Jexufalem,  and  the  glory  and  hap- 
pinefs  of  the  City  of  God,  ch.  xxi,xxii.  thefe 
are  the  fubjeft  of  St  John's  Revelation,  and  are 
things  of  the  greateft  ufe  and  importance.  We 
have  the  ftaff  and  condition  of  the  Church  in 
all  Ages  preferitcd  cq  our  view,  tho  we  are  not 
able  to  mark  out  the  particular  times  and  fea- 
fons  meant  in  the  feveral  parts  cf  the  Piophecy . 
And  this  is  at  leaftof  the  fame  ufe  to  us  t  hat  all 
Hiftory  is,and  befides  may  beof  as  mucb  more 
benefit,  as  it  more  nearly  concern f    s:  for  we 
do  not  know  but  that  we  may  r     ..n  into  the 
word  times  there  prophefyu    ^.  Here  is  the  pa- 
tience, and  the  faith  of  the  Saints.  We  fee  the 
care  and  providence  of  God  over  his  Church, 
the  wonderful  deliverances  which  he  is  pleafed 
to  work  for  it,  the  fupports  which  he  affords 
his  faithful  Servants  under  perfections,  and 
the  rewards  prepared  for  them,  and  the  final 
deftru&ion  of  the  Enemies  of  God  and  Religi- 
on 5  thefe  things  are  viiible  in  the  Revelation, 
and  it  cannot  be  deniedj.but,  tfiefe  are  of  excel- 
lent ufe,to  yield  us  comfort  in  the  worlt  of 
troubles,  and  to  excite  Faith  and      >pe,?and 
Patience,  and  all  Chriftian  Graces  in  c  pe  minds 
of  men.    The  Revelation  of  St  John  may  be 
look'd  upon  as  an  Hiftory  of  the  Church 
without  any  Chronology  anqext   to  it 5  but 
will  any  man   fay,    that    the  exa&eft    and 
trueft  Hiftory  ,   that    can  be  penned  ,     of 
the  mod    important    Affairs  ,      and  fuch 
as    concern    all     Mankind,    is     of     little 

value, 


bf'theChriflian  Religion.  \j+ 

Value  or  confluence  to  the  ConducT:  and  Ma- 
nagement of  our  lives,  unlefs  we  were  like  wife 
acquainted  with  the  particular  time,  and  the 
Names  of  the  Places  andPerfons  defcribed  in  it  ? 
It  is  as  much  as  our  Salvation  is  worth  to  be 
informed  of  a  Future  Judgment,  tho'  we  are  not 
told  when  it  fhall  be ;  and  that  Book  which  fets 
Rewards  and  Punifhments,Heayen  and  Hell  be- 
fore  us,is  of  the  greateft  Advantage  for  the  Edi* 
fication  and  Salvation  of  Men,  tho*  the  feveral 
Circumftances  and  Particularities  defcribed,ar© 
unknown  to  us.    . 

8.  Tho*  the  Arguments  from  Types  are 
above  all,  apt  to  be  look'd  upon  as  uncertain, 
and  to  depend  rather  upon  the  Conje&ures 
and  Fanfies  of  Men,  than  upon  any  clear  Evi- 
dence :  Yet  we  fhall  find  the  contrary,  if  we 
do  bur  a  little  confider  the  Nature  of  them. 
A  Type  is  a  Likenefs,  a  Form,  or  Mould,  fas 
the  word  fignifies)  and  where  the  Antitype 
reprefented  by  it,  and  prefigured,  Anfwers  ex- 
actly to  it,  there  is  no  more  queftion  to  be 
maae,  but  that  the  one  belongs  to  the  other, 
than  there  is  reafon  to  doubt,  when  we  fee 
an  ImprefTion  made  upon  Wax,  what  kind  of 
Seal  it  was  by  which  it  was  made;  Or,  when 
we  fee  a  good  Pi&ure  of  one  we  know,  tq 
enquire  who  fat  for  it.  A  Type  is  much  ot 
the  fame  Nature  in  Actions  or  Things  and  Per- 
fbns,  as  an  Allegory  is  in  Words :  but  Allego- 
ries are  oftentimes  fo  plain,  that  no  man  car* 
well  miftake  what  is  meant  by  them,  And 
thus  it  is  as  to  Types  in  many  Cafes ;  Indeed 
.    N  whertf 


i  7  8  The  ^eafonablenefs  and  Certainty 

where  there  is  but  one  Type  or  one  Refem- 
blance,  it  is  not  fo  eafily  difcern'd  ;  but  where 
many  concur,  he  muft  be  very  wilful  that  does 
not  acknowledge  the  Agreement.     When  an 
Author,  as  it  often  happens,  defcribes  the  Per* 
fbns  of  his  own  Time  under  feigned  Names, 
a  Reader  who  knows  nothing  of  it,  may  per- 
haps over- look  one  or  two  Charatte'rs,  fuppo- 
fing  them  to  be  by  chance;  but  when  he  per- 
ceives that  they  all  exactly  agree  to  fo  many 
feveral  Perfons  whom  he  knows,  he  no  longer 
doubts  of  the  Author's   Defign.     And  when 
many  Types  concur  in  the  lame  Peribn,  with 
a  great  number  of  Particularities,  any  two  of 
which  perhaps  never  concurr'd  in  any  one 
Man  before ;  as  in  the  Peribn  of  our  Saviour 
thefe  things  concurr'd,  that  he  was  compell'd 
to  carry  his   Crofs,    as  Ifaac  had  carried  the 
Wood ;  that  he  was  lifted  up,  and  faftned  to 
it,  as  the  Brazen  Serpent  had  been- lifted  up  in 
the  Wildernefsj  that  as  the  Bones  of  thePafchal 
Lamb  were  not  broken,lb  not  a  Bone  of  him. was 
broken  when  the  Bones  of  thefe  were,  who  were 
Crucified  with  him ;  and  that  he  was  Crucified 
at  the  very  time  when  the  Pafchal  Lamb  was 
to  be  Sacrificed:  when  fo  many  different  Cir- 
cumftances  concur,  which  have  no  dependance 
one  upon  another,  nor  upon  the  Will  of  Him, 
in  whom   they  concur,  but  proceed  from  the 
Will  (  and  as  in  this  Cafe  )  from  the  Malice  of 
others  ;  if  thefe    things  meet  by  chance,  it 
muft  be  a  very  extraordinary  and  unaccounta- 

ble 


r  of  the  Chrijiian  Religion.  l^k 

ble  Chance  indeed,  and  much  fuch  another  39 
that  wis,  which  fbme  would  perfwade  us 
made  the  World ;  it  muft  be  fnch  a  Chance  as 
never  happened  before,  nor  will  ever  happea 
again.  But  muft  not  thefe  Men  rather  [peak 
and  think  by  chance,  who  can  argue  at  this 
Rate? 

Sometimes  the  Characters  are  (b  lively,  that 
the  Types  are  as  evident  as  exprefs  Words 
could  have  made  them ;  as  when  in  the  De- 
fcription  of  the  Kingdom  of  Chrift,  he  is  (tiled 
David,  becaufe,  as  he  was  prefigured  .by  Qa- 
vid%  Co  he  was  to  defcend  from  him,  Jer.  xxx. 
9.  Ezek.  xxxiv.  2$.  xxxvii.  24,  25.  Hof.Wi,  5- 
feveral  Defcriptions  which  were  Metaphorical 
in  reference  to  the  Perfbns  immediately  con-, 
cern'd  in  them,  were  litterally  fulfilled  in  our 
Saviour:  Thus  the  Gall  and  Vinegar,  the 
Cafting  of  Lots  upon  the  Garments,  and  the 
Piercing  of  the  Hands  and  Feet  are  Metapho- 
rical Expreffions,  of  great  Contempt  and  Cru- 
elty ufed  towards  the  Perfons  to  whom  they 
were  at  firft  applied ;  but  in  their  ultimate  End 
and  Defign,  they  were  true  to  the  very  Letter." 
And  where  there  is  thus  a  Two-fold  Signirka-, 
tion  of  any  place  of  Scripture,' the  one.  im-' 
proper  and  Metaphorical,  the  other  proper  anci 
Litteral ;  the  Perfon  described  in  Metaphori-* 
cal  Terms  is  as  clearly  a  Type  of  him,  from, 
whofe  real  Condition  and  Circumftances  the 
Metaphor  is  takenV  as  a  .Metaphor  is  a  Repre^ 
gntation  of  the  plain.  Senfe  contained  undes. 
ft'  N  a  rth,i 


1 8o  The  <I(eafonablenefs  and  Certainty 

The  Legal   Difpenfation  was  all  Typical, 
and  fo   the  Jews   ever  understood  it  to  he; 
which  made  tke  Apoftles  difpute  with  thera 
from  the  Types  of  their  Law,  as  they  furely 
would  never  have  done,  if  it  had  not  on  ail 
fides  been  agreed,  that  it  was  a  proper  way 
of  Argument.     Their  Prophecies  were  given 
out  in  Actions  as  well  as  in  Words ;  and  as  the 
Mind  eiiher  of  God  or  Man  may  be  expreft  as 
fully   by  Actions    as  by  the  plaineft  Words: 
lb  certainly  we  rauft  acknowledge  this  to  be 
the  Cafe,  when  Types  ib 'evidently  denote  the 
Perfon,  and  Co  properly  belong  to  him,  as  to 
declare  and  belpeak  him  to  be  the  'Man,  in 
fuch  a  manner  that  we  fhould  conclude,  that 
any  Perfon  of  our  own  Times  muft  needs  be 
meant  by  any  Author,    who  fhould  thus  de- 
fcribe  him  in   a  Book,   the  Defign   whereof 
was  known  to  be,  to  make  fuch  Defcriptions. 
It  is  not  indeed  every  Refemblance  which  we 
may  conclude  from?   but  where  many  Types 
concur  in  the  fame  Perfon,  where  the  concur- 
rence depends  wholly  upon  the  Will  of  his 
Adverfaries,  or  not  in  the  leaft  upon  his  own 
Will ;  when  thefe  Types  were  alledged  from 
a  Difpenfation,    which    was   all  along  held 
to  be  Typical ;  in  this  cafe  they  may  be  urged, 
and  as  fafely  relyed  upon  as  any  other  Argu- 
ment. 

■ 
III.  In*  the  laft  place,  I  am  to  fhew  that 
the  obfcurity  of  the  Scriptures  is  not  fuch  as 

to 


of  the  Chriftian  Religion.  I  8 

to  be  any  prejudice  to  their  Authority,  nor  to 
the  End  and  Defisn  of  them.     And  the  Rea- 
fon  of  this  is  implied  by  St.  Peter,   when  he 
fays,  that  there  are  but  fome  things  bard,  to  be 
under  flood  in  the  Scriptures,    and  the  reft  are 
plain  and  obvious.     All   things   necefTary    to 
Salvation  are  fufficiently  clear  in  the  Scripture  ; 
and  tho*  there  be  other  things  in  them  which 
are  obfcure,   yet  we  lee  that  R'eafbns  may  be 
given    ("and  perhaps  many  more  and  better 
than  I  am  able  to  produce)   why   they  are 
and  ought  to  be  fo.    God  fupplies  us  in  NeceC- 
(aries  with  a  bountiful  and  open  Hand  ;  and 
what  is  not  necefTary,   he  furely   may   difco- 
ver  more  fparingly  and  more  obfcurely  to  us.- 
It  is  fo  in  the  things  of  this  Life :    Our  Senles ' 
feldom  or  never   fail  us .  in  things   necefTary 
to  our  Life  and  Health,  tho*  in  other  things 
we  find  our  (elves  milled  by    them  ;    every 
Country  and    Place    affords  the    NecefTaries 
of  Life ;  and  that  which  is  moft  rare  is  al- 
ways   leaft    necefTary  ;    it   may    be  ufeful , 
but  yet  we  may   very  well   be  without  it. 
Now  -to    complain    that  all  places  of  Scri- 
pture are  not    intelligible  by  all,    is,    as  if 
we  fhould  blame  Providence  for  not  making 
all  Men  Rich,  and  all  Countries  like  the.  Land 
of  Cdftaan ;    it  is  a  fign  we  are   refblved  to 
find  fault,  and  never  to  be  fatisfied  with  what 
we  have  unlefs  we  be  humoured  in  every 
thing..    But  we  fhould  do  well  firft  to  con- 
sider, how  we  can  e*pe&  this  at  God  s  Hands, 
•  N  j  os 


l8z  The  ^eafonahlenefs  and  Certainty 

or  how  well  we  have  deferved  it  of  Him. 
The  Secret  of  the  Lord  is  with  them  that  Fear 
himy  and  he  will  fbetp  them  his  Covenant.   Pfal. 
XXV.  14*     tor  the  froward  is  an  Abomination 
to  the  Lord,  bat  his  Secret  is  with  the  Righte- 
ous. Prozf-  iii.  $2.    There  are  Secrets  and  My- ' 
fteries  in  Religion  which  cannot   be  fuppofed 
to  be  known  to  any  but  thofe,  who  are  thro'- 
jy  acquainted  "with    the    plainer  Doctrines, 
both  in  the  Study  and  the  Practice  of  them; 
land  therefore  lr  no  fuch  Reafons  as  have  been 
now  offered,  £ould  be  ^ivcn  for  the  obfcuri- 
ty  of  the  Scriptures  in  fbme  places,    it  would 
be  unreafonable,  however,  for  fuch  Men  as 
make  this  an  Objection  to  urge  it ;  they  have 
no  Right  to  object  whatever  others 'may  have ; 
becaufe  they  have  never  ufed  theMeans  to  know 
whether  the  Scriptures  are  fo  oblcure  as  they 
pretend  or  or  not.     But  they  will  never  be  a- 
ble  to  prove,  that  if  things  necelTary  both  in 
Faith  and  Practice  be  clearly  fet  down,  there 
may  not  be  other  things  deliverd  which  are 
hard  to  be  under  flood,    and  which   thofe  may 
wreft  to  their  own  Deflruction,  who  are  unlearn- 
ed  and  unliable ;    that  is,    who  have  neither 
Learning  and  Skill  enough  to  judge  of  fuch 
Matters,  nor  yet  Constancy  and  Stedfaftnefs  e- 
nough    in   the  Faith,    to    adhere    to    what 
they  do  underftand,  and  not  to  perplex  them- 
fe!ve<,  and  fuffer  themfelves  to   be  perverted 
by  judging  rafhly  of  things  above  their  Capa- 
city. 

The 


of  the  Chrijlian  Religion.  1 8  { 

The  unlearned  and  unliable  only  are  faid  to 
wrefl  the  Scriptures  to  their  own  Deftruetion: 
And  tho'  it  is  not  in  the  Power  and  Capacity 
of  every  Man  to  be  Wife  and  Learned,  yet  it  is 
in  every  ones  Power  not  to  be  unliable,  but  con- 
front andftedfaft  to  whatheunderftands,and  ne- 
ver to  depart  from  it  for  any  By-ends  or  Re- 
fpects.  Let  us  learn  what  is  eafy  to  be  known, 
and  Practice  what  we  know*  before  we  com- 
plain that  the  Scriptures  are  obfcure.  Let  us  ftudy 
and  practife  the  Scriptures  more,  and  this  Obje- 
ction will  not  appear  fb  formidable.  But  the 
Truth  is,  thofe  that  moll:  ufe  it,  neither  ftu- 
dy nor  practife  them.  And  yet  after  all  their 
Pretences  of  Obfcurity,  they  have  a  greater; 
quarrel  againft  the  plain  parts  of  Scripture, 
than  againft  the  obfcure  ones;  they  know 
many  places  of  Scripture  which  are  plainly 
againft  them,  and  this  makes  them  fet  them- 
felves  againft  all  the  reft. 

What  has  been  here  laid  in  general,  I  hope 
may  be  in  fome  Meafure  uleful  to  thofe  who 
defire  to  read  the  Scriptures  for  their  Inftru- 
ction  and  Edification ;  and  in  particular  Difh> 
culties  Books  muft  be  confulted,  or  fuch  Men 
as  may  be  fuppofed  to  underftand  them.  But 
as  for  all  that  are  fond  of  Objections,  and  read 
the  Scriptures  only  in  fearch  of.them,  it  can- 
not be  expected  that  Difcourfes  of  this  Na- 
ture fhould  fignify  much  with  them.  Teach 
us,   0  Lord,    the  way  of  thy  Statutes,  and  rve 

N  4  M 


184  ^e  ^^o^blenefs  and  Certainty 

{ball  keep  it  unto  the  End.  Give  m  under  ft  and* 
ing  and  we  /ball  keep  thy  Law  .*  Tea  we  {hall 
keep  it  with  our  whole  Heart.  Great  is  the 
"Peace,  that  they  have  who  love  thy  Law,  and 
they  are  not  offended  at  it.  Pfal.  Cxix.  33,  34, 
•       165. 


CHAP.  VIII. 

■ 

tumcnimOr  Places  of  Scripture  which 

refer t    ut 

eft inEpi-   feems  to  contradiff  each  other. 

ftoUAdn-    J 
ani,  quam 

recitatcai.  £%  *"-j  "^Housh  tne  facred  Writers  no  where 

liftratusL.  j-o     1         r\  1 

Tedium  X  contradict  tnemlelves,  or  one  another, 
D.  DeTV.yet  they  were  not  folicitOus  to  prevent  the 
fimpiiciter  beinS  fofpeaed  to  do  fo  by  injudicious  and 
viii  funtdi-  rafh  Men,  as  they  would  have  been  very  cau- 
cre,utr  mtiousof  giving  any  pretence  for  fuch  a  Sufpi- 

tnum  eun-  ■  .  -r    i        1?  j  •  1  l    J^       i_ 

drmqae  Cl0n»  "  tney  na4  written  any  thing  but  I  rutru 
ancitiatumlt  could  not  be  igreeab|jp  to  the  Sovereign 
attuTerin"?,  Wiidom  and  Majcfty  of  .God  to  comply  with 
an  ad  <M,'tlie  Humours  and  Fancies  of  Men;  but  rather, 
<^*i  t.T-  when  he  had  by  an  infallible  Guidance  and 
lant\x  Direction  prevented  the  Ten- Men  of  the  Holy 
tempore   Scriptures  from  writing  any  thing  but  Truth, 

reTponde-  C°  ^er  l^Cm  C^  ™Vlte  ^°>   aS  tnat   tney  m*Snt 

ri.  c.Grot,  be  liable  to  the  Exceptions  of  the  wilful  and 
in  Adjca.  bbrverfe.  Becau{l-  it  is  more  (x)  fuitable  to  the 
xiii.  51^  Hmplici  y  of  Truth,  noc  to  be  over-nice  and 

folici- 


of  the  Chriftian  Religion.  185 

folicitous  about  every  Pun£hlio  and  {matter  - 
Circumftance ;  but  to  fpeak  fully  and  intelli- 
gibly, and  then  to  leave  it  to  Men,  whether 
they  will  believe  or  not;  efpecially  in  what  is 
told  them  for  their  own  Advantage,  the  Re- 
lators having  no  end  or  defign  to  ferve  by  ft, 
but  only  to  do  them  the  greateft  Good  they 
canj  and  bringing  all  the  evidence  for  their 
Conviction,  that  Miracles  and  Prophecies  can 
afford,  which  are  the  only  Means  of  God  s 
revealing  Himfelf  to  Mankind,  and  thenfuf- 
fering  in  Teftimony  of  what  they  have  de- 
livered. 

Thus  our  Saviour,  when  notwithstanding 
}  all  his  .Mighty  works,  many  would  not  be- 
lieve in  Him,  but  queftioned  His  Authority,; 
and  reviled  His  Perfbn,  and  blafphemed  the 
PJoly  Spirir,  by  which  they  were  wrought, 
was  not  concerned  to  work  more  Miracles, 
merely  for  the  Satisfaction,  or  rather  at  the 
captious  Demands  of  thefe  Men,  when  they  re- 
quired him  to  do  it.  For  if  they  would  be 
convinced  by  any  reafbnable '  Means,  he  had 
given  it  them ;  if  they  would  not,  it  would 
be  to  their  own  Prejudice,  he  was  not  folici- 
tous what  they  thought  of  him.  And  thus  it 
is  likewife  in  the  Government  of  the  World  ; 
God  has  given  Men  fufrkient  Evidence  of  His 
Being  and  Providence ;  but  if  Men  will  dlfi 
believe  His  Providence  and  deny  His  Being, 
he  doth  not  vouchfafe  by  any  immediate  and 
particular  'A&  of  His  Power  to  confute  their 

Pretences 


l%6  The  <%eafonabIene/s  and  Certainty 

Pretences.    And  if,  becaufe  of  fome  places  that 
arc  difficult  in  the  Scriptures,   Men  will  re- 
ject the  whole,  rather  than  be  at  the  pains  to 
fearch  out  the  true  Meaning  of  thefe  places, 
or  than  be  fo  modeft  and  humble,  as  to  fup- 
pofe  that  there  may  be  ways  of  Reconciling 
thofe,  which  appear  to  them,  contradictions, 
tho'  they  have  not  yet  found  them  out,    they 
muft  fall  under  the  fame  Condemnation  with 
thofe,  who  will  deny  the  Being  of  God,  if  they 
cannot  fatisfy  themfelves  how  he  made  and 
governs  the  world;  or  with  thofe  that  would 
'  believe  none  of  our  Saviour's  Miracles,  unlefs 
he  would  work    them    when/  and    where, 
and  juft  in  what  manner  they  pleated.     But 
the  wifdom  of  God  fees  that  nothing  would  ' 
fatisfy  thefe  Men,  and  that  they  only  tempt 
God,  and  defign  no  real  Satisfaction  to  them- 
felves :  and  therefore  he  cannot  be  obliged  to 
new  model  the  World,    and  alter  the  Scri- 
ptures for  their  fakes,-  fince  there  is  enough 
in  them  for  the  Satisfaction  of  all  that  are  fin- 
cere  in  their  Enquiries  after  Truth. 

II.  The  only  way  to  judge  rightly  of  the 
particular  places  of  any  Book,  is  to  confider 
firft  the  whole  Defign,  and  Contrivance,  and 
Method,  and  Stile  of  it,  not  to  criticize  upon 
fome  difficult  Parts  of  it,w  withoutany  regard 
had  to  the  reft.  This  is  the  Method  ufed  by 
all,  who  would  criticize  with  Judgment  upon 
any  Author.  And  fome  PafTages  of  Scripture 
are  explained  to  our  hands,  to  be  a  Key,  as  it 

were, 


of  the  Chriftian  Religion.  187 

were,  and  a  Direction  to  us  in  the  Explication 
or  others.  Thus,  whereas  in  one  place  it  is 
faid,  that  Jefus  baptized,  in  another  it  is  faid, 
that  he  baptized  not,  and  the  former  place  is 
expalined  to  be  meant  not  of  Baptifm  perform- 
ed by  Himfelf,  but  by  his  Difciples,  who 
baptized  in,  his  Name.  Joh.  iii.  22.  iv«  1,  2. . 

III.  It  is  reafonable  to  obferve  whether 
the  Objections  be  not  fuch  as  do  fuppofe  Mis- 
takes', which  a  Man,  who  could  write  fuch  a 
Difcourfe,  as  they  are  imagined  to  be  found 
in,  could  not  run  into.  For  if  they  be  of  • 
this  Nature,  this  very  Consideration  is  enough 
to  take  'off  the  force  of  the  Objection  againft: 
the  Authority  of  any  Book ;  and  we  muft 
conclude  that  the  Objections  are  capable  of 
being  anfwered,  and  that  the  Miftake  lies  not 
in  the  Book  it  felf,  but  in  the  Readers,  who 
without  fufficient  Skill  or  Attention,  pais  a 
rafh  Judgment  upon  it.  For  by  all  the  Rule* 
of  Reafoning,  an  Objection  may  imply  too 
much,  as  wdV  as  prove  too  little  to  be  of 
any  force :  And  the  common  Rules  of  Candor 
and  Equity  would  prevent  many  Objections 
which  are  wont  to  be  made  againft  the  Scri- 
ptures. For  if  we  will  but  fuppole  the  wri- 
ters of  the  Scriptures  to  have  been  Men  of  any 
tolerable  Senfe,  even,  without  Infpiration, 
they  could  never  have  committed  fuch  miftakes 
as  fome  would  faften  upon  them.  We  read 
Exod  xxxiii.  1 1.  And  the  Lord  jf>ake  unto  Mo- 
fes,  face  to  faeey    as  a  Man  Jfeaketh  unto  hU 

friend: 
P 


1 8  8  The  ^eafonahlenefs  and  Certainty 

Friend  :  yet  Verf.  20.  the  Lord  anfwers  Mofes, 
who  had  befought  God  to  (hew  him  his  Glory. 
Thou  canfi  not  fee  my  face  :  for  there  /hall  no 
man  fee  me  and  live.     Would  it  not  be  impu- 
dent Trifling  to  pretend  any  Contradiction  in 
thefe  two  Verfes,  when  they  are  eafily  under- 
ftood  in  a  confident  Senfe,    and  no  Man  of 
any  Judgment  can  be  fuppofed  to  write  Con- 
tradictions,  and  lay  them  lb  near  together  ? 
When  it  is  faid,  Aft.  ix.  7.  that  the  Men,  who 
journeyed    with  St.  Paul,  heard  a  Voice  s  but 
•  faw  no  man:  and  Act.  xxii.  9.  that  they  heard 
not  the  Voice  of  him  that  fpake  to  St.  Paul :  be- 
sides the  Explications  which  arc  known  and 
obvious  to  reconcile  thefe  Texts,  thole,  who 
who  will  not  be  at  the  Pains  toconfult  Expo- 
sitors,  or  to  con  fid  er  the  Importance  of  t*he 
Words,  may   be  pleafed  to  ob/erve,  that  St, 
Luke  was  a  Man  bred  to  Learning,  and  this 
Hiftory  of  the  Acts  of  the  Apoftles,   fbews 
him  to  have  been,  at  lead,  a  prudent  and  wife 
Man  ;  and  therefore  he  conld  never  have  writ- 
ten fo  palpable  a  Contradiction,  as  the  Obje- 
ction muft  fuppofe,  in  fb  fmall  a  Compafs,  con- 
cerning one  of  the  raoft  remarkable  Things  in 
his  whole  Hiftory,  relating  to  a  Perfbn,  with 
whom  he  constantly  travelled  and  convers'd. 
I  appeal  to  any  Man,  whether,  if  he  had. met 
wren  two  fuch  Parages,  which  feem  to  con- 
tradict each  other,  in  Thucidides  or  Xenofhon^ 
or,  even  in  the  very  worft  Hiftorian,  he  would 
not  be  enclined  ratjier  to  leek  out  for  fbmc 

way 


of  the  Chrifiian  Religion.  *8$ 

Way  of  reconciling  them,  than  to  fufpe£fc  that  i 
he  could  fo  foon  forget  what  he  had  written 
fo  little  a  while  before,  in  an  Account  of  a» 
Thing  of  that  Nature.     Of  the  fame  kind  is 
that  Difference,  which  is  between  the  Genea- 
logy of  Chrift  in  St.  Matthew,  and  that  in  St. 
Luke.  For  there  is  no  doubt  but  the  Genealogies 
of  the  Jems  were  then,  and  long  after,  extant  in 
the  Publick  Regifters,(x)they  could  repeat  them  (x)Abes: 
by   heart    with    as    much  readinefs  as   they^°uf^c 
could  their  own  Names ;  and  to  infert  a  wrong  adextre- 
Genealogy  had  been  to  give  up  all  the  Argu-  ""J"1^0" 
ments  that  could  be  alledg'd  for  our  Saviour's  omnium 
being  the  Chrift  :  Nothing  could  be  more  de-  genera- 
ftruttive  to  their  Caufe,  than  for  the  Evange-  ^mort* 
lifts  to  produce  a   falfe   Pedigree,   when  the  tervelcci- 
True  one  might  be  fo  eafily  produced  by  any  ter(lue 
who  had  a  mind  to  difprove  them.     The  Me-  ?um\ut 
rits  of  their  Caufe  wholly  depended  upon  thee°sfuum 
Proof  of  Chrift  s  Defcent  from  Abraham  and  ^^ 
David',  and    therefore  whatever   Difficulties  men  Hie- 
there  may  now  be  thought  to  be  in  this  Two-  ~.n' i" 
fold  Genealogy;    it    was  certainly  acknow- 
ledged by  thofe  of  that  Age,  and  beyond  all 
Difpute,  or  elle  it  would  never  have  been  pro- 
duced by  the   Evangel ifts,   or    had  for  ever 
ruined  their  Caufe,  if  they  had  produced  it. 

Some  Crimes  are  too  great  to  charge  upon 
Men  of  any  Credit,  or  Reputation ;  and  fome 
Errors  are  fo  notorious  that  no  Man  of  com- 
mon Prudence   can  be  fuppofed    to  commit 
*  them :   And  therefore  when  we  find  an  Au- 
thor 


tqo  The  ^eafonablenefs  and  Certainty 

thor  rational  and  confident  in  other  parts  of 
a  Difcourfe  ;  the  ordinary  Ingenuity  and  Con- 
dor of  Mankind  will  hinder  us  rrom  fuppb- 
fing  him  to  commit  grofs  and  palpable  mi- 
ftakes,  and  it  is  great  diflngenuity  .and  folly 
to  fhew  the  lefs  Refp.d:  to  any  Author,  be- 
caufe  he  is  at  lead  believed  to  have  written 
by  Infpiration,  or  to  de-ny  him  the  Refpeci 
due  t*o  a  Man,  becaufe  God  has  enabled  him 
to  write  Infallible  Truth. 

IV.  Ir  any  Contradictions  be  framed  cr 
forced  from  the  various  Readings,  the  difficul- 
ties in  Chronology,  or  whatever  elfe  of  this 
Nature  is  to  be  found  in  the  Difpurcs  of 
Criticks;  they  prove  no  more  again  ft:  the 
Authority  of  the.  Scriptures,  than  they  do  a- 
gainft  the  Authority  of  all  other  Books  iri 
the  World,  untefs  it  could  be  fhewn  that 
thefe  Difficulties  could  not  happen  in  a  Book 
written  by  Divine  Infpiration,  but  that  it 
mud:  be  firfr.  written  in  fuch  a  manner  as  to 
afford  no  occafion  for  Difputes,  and  that  it 
rnuft:  be  ever  after  (b  preferved  by  a  conftant 
Miracle,  that  it  may  be  fubject  to  none  of 
the  Accidents  and  Cafualties,  to  which  all  o- 
ther  Books  are  liable.^  On  the  contrary  it  can 
never  be  proved  that  God  might  not  permit 
Books  written  by  Infpiration,  to  be  obnoxi- 
ous to  any  fuch  Cafualties  as  are  not  prejudi- 
cial to  the  End  and  Defign  of  a  Revelation-' 
But  if  the  neceffary  points  of  Dotfrine  be  pre° 
ferved  entire,   ancl   the  Evidence  of  Matters  ' 

of 


of  the  Chriftian  G{eligion.  tpt 

of  Fact  be  fufficient  to  prove  the  Truth  of 
the  Miracles  and  Prophecies  in  Confirmation 
of  that  Doctrine ;  all  lefler  Matters  may  be 
left  to  the  fame  contingencies  which  befall 
all  other  Books  in  the  World. 

That  the  Evidence  is  very  clear  and  full  in 
Proof  both   of  the   Prophecies    and  Miracles^ 
which  demonftrate  to   us  the  Divine  Autho- 
rity of  the  Scriptures,  has  been  already  fhewn, 
and  if  no  more  could    be  produced  than  has 
by  me  been  brought  to  prove  their  Authori- 
ty ;    yet  unlefs  this  can  be  proved  to  be  in- 
fufrlcient  from  fome  miftakes  or  defeds  in  it, 
no  fuch  Obje&ions  can  invalidate  it.    Becaufe 
no  Man  can  prove  that  God  might  not  fuffer 
a  Book  written  by  his  own  Appointment  and 
Authority,,   to  be  encumbred  thro'  length  of 
Time,  and  the  frailty  and  negligence  of  Men, 
with  infupepable  Difficulties,  if  it  be  fuppofed 
ftill  to  retain  the  vifible  Marks  and  Characters 
of  a  Divine  Original  in  all  the  Evidence  necef» 
fary  to  prove  it  from  Matter  of  Faff,  and  in 
the  Dotfri/ies  delivered  by  it.     For  as  long 
as  thele  two  things  are  fecured,  all  the  reft 
tho*  it  be  of  never  fb  great  Ule  and  Excellen- 
cy, yet  cannot  be  necefTary  in  order  to  the 
ends  of  a  Divine  Revelation.    And  therefore 
a  Book  of  Divine  Revelation  might  be  per- 
mitted by  God  for  the  Sins,  and  by  the  Fault 
and  Ignorance  of  Men,   to  become  perplext 
with  abundance  of  divers  Readings,   and  e- 
ven  with  Contradictions  in  the  Chronologic 


Li  9  i  We  fyafonablenefs  and  Certainty 

cal  and  lcfs  material  Points  of  it.  For  fo  long 
as  it  cannot  be  proved  Defective  as  to  the 
ends  and  purpofes  of  a  Divine  Revelation,  ei- 
ther for  want  of  evidence  to  make  it  appear 
to  be  fuch,  or  thro'  defect;  of  the  Matter  and 
Doctrine  contained  in  it ;  all  other  Difficulties 
will  never  prove  it  not  to  be  of  Divine  Au- 
thority, beca^ufe  fo  long  as  there  is  no  Defect, 
but  what  might  be  in  any  Book,  tho'  we  fup- 
pofe  it  to  be  of  Divine  Authority. 


CHAP.    IX. 

Of  the  Creation  of  the  World  and 
the  Prefervation  of  it. 

BY  Creation  in  the  Book  of  Genefis,  is  un- 
deritood  not  only  the  Production  of  the 
World  out  of  Nothing,  but  the  Formation 
and  Difpofal  of  the  feveral  Parts  of  the  Uni- 
verfe.  But  there  has  an  Opinion  of  late  years 
prevailed,  very  injurious  to  Religion,  and  re- 
pugnant to  Reafon  and  the  Judgment  of  for- 
mer Ages;  That  God  only  created  Matter 
and  gave  it  Motion,  to  Be  performed  under 
certain  Laws,  by  which  all  the  Phenomena  of 
Nature  both  in  the  Creation  and  Prefervation 
of  Things  are  brought  about,  without  any 

fat- 


of  the  Ckriftiah  fylightu  \i)i 

farther  immediate  Divine  Power  or  Concourfe, 
than  what  is  juft  necefTary  to  continue  this  Mat« 
ter  and  Motion  in  Being ; ,  that  is,  God  created 
Matter,  and  put  it  into  Motion,  and  then 
Matter  ar  d  Motion  do  all  the  reft  in  a  fettled 
Courfe,  and  by  eftablifhed  Laws,  without  any 
need  of  the  Divine  Aid  or  Dire&ion,  .  This 
Notion  indeed  can  never  be  reconciled  to  the 
Scriptures,  but  then  it  is  as  little  befriended  by 
Reafon  and  Natural  Religion.  In  proof  of 
which,  I  fhall  confider :  I.  The  Creation  of 
the  World,  II.  The  Prefervation  of  it ;  and 
fhall  (hew,  that  neither  of  them  could  be  per- 
formed in  this  way.  r 

L  As  to  the  Creation,  we  may  confider 
both  the  Time  and  the  Manner  of  it.  And  by 
the  Time  of  the  Creation,  we  may  underftand 
either  the  Time,  when  the  Creation  of  the 
World  began,  or, the  Time  which  was  taken 
up  in  the  Creation  of  it.  But  this  latter  (enle 
Will  come  under  what  is  to  be  faid  of  the 
Manner  of  the  Creation.  .      vV 

i .  The  Time  of  the  Creation  of  the  World^ 
as  that  fignifies  the  Beginning  of,  Time,  or 
of  the  Worlds  Duration,  rauft  be  wholly  Ar- 
bitrary, and  ablblutely  at  God's  Sovereign 
Pleafure  and  Difpofal.  For  there  could  bp  nor- 
thing in  eternal  Duration  to  fix  the  Creation  of 
the  World  more  to  one  Time  than  another*  or. 
todetermin  why  it  fhould  begin  fooner  or  later* 
And  fince  it  is  impoflible  that  the  world  fhoylcjl 
fee  eternal^  it  is  evident*  that  th«  Time  of  t(ifl 

0  $t* 


194  The  Q{eafonablenefs  and  Certainty 

Creation,  whenever  it  was,  can  be  no  good 
Objection,  becaufe,  tho'  the  World  had  been 
created  never  fo  long  before,  there  muft  ne- 
ceflarily  have  been  as  much  a  Pretence  for 
fuch  an  Objection.  For  there  muft  haye  been 
fome  Period  of  Time,  when  the  World  had 
exifted  no  longer  than  it  has  done  now  :  and 
no  beginning  of  the  World  can  be  fuppofed 
fo  long  ago,  but  ftill  it  might  with  the  fame 
Reafon  be  ask'd,  why  it  was  not  created 
fboner  ? 

2.  In  confideringthe  Manner  of  the  Worlds 
Creation,  I  fhall  prove,  (i.)  That  there  is 
no  Reafon  to  fuppofe  the  World  to  have  been 
at  the  flrft  made  by  Mechanical  Laws,  tho'  it 
were  prefecy'd  according  to  fuch  Laws.  (  2. ) 
That  there  are  fufficient  Reafbns  to  be  given 
for  its  Creation  in  that  Manner,  which  we 
find  related  in  the  Book  of  Genefis. 

(1.)  There  is  no  Reafon  to  fuppofe  the 
World  to  have  been  at  flrft  made  by  Mecha- 
nichal  Laws,  tho'  it  were  preferved  according 
to  fuch  Laws  (  whereas  I  fhall  afterwards 
prove,  that  it  is  not  preferved  according  tc* 
them.  J  There  is  no  Reafon  that  the  World 
fhould  be  firft  framed  according  to  the  Laws 
of  Motion  which  are  eftablifhed  for  its  Prefer- 
vation  and  Government  in  its  fixt  and  fettled 
State.  The  Origin  of  the  Univerfe  was  by  the 
immediate  hand  of  God,  before  the  Appoint- 
ment of  the  feveral  Laws  which  afterwards 
.     were  to  take  place ;  and  we  may  as  well  en- 

dea- 


of  the  Chrifiidn  ^etigionl  \gi 

deavour  to  reduce  the  working  of  Miracles  to 
the  (landing  Laws  of  Nature  as  the  Creation 
of  the  World.    For  certainly  of  all  Mirtcles 
the  Creation  of  the  World  muft  be  the  great- 
eft,  not  only  as  it  (ignifies  the  Production  of 
Matter  and  Motion  out  of  Nothing,but  as  it  was 
the  putting  things  into  fuch  Order,  as  to  make 
them  capable  of  the  Laws  of  Motion  ordain- 
ed for  them.    It  is  not  yet  agreed,  nor  is  it 
ever  like  to  be,  what  thefe  Laws  of  Motion 
are,  which  the  Philofbphers  lb  much  talk  ofj 
and  there  being  fuch  a  mutual  Connexion  and 
Combination  of  Bodies,  and  fuch  a  Dependancc 
of  every  Body  upon  fb  many  others  in  every 
Motion,   it  is  impoffible  to  know  how  any 
two  Bodies  would  act  upon  each  other,   if 
they  were  feparate  from  all  Bodies  befides,  or 
were  out  of  that  State  which  they  now  are 
in.     It  is    reafonable  therefore  to  imagine, 
that  the  feveral  Parts  of  the  World  muft  be 
ranged  and  fettled    before  thefe  Laws  could 
take  place;  and   to  reduce  the  Creation  of 
the  World   to  the  Laws  of  Motion  which 
now  prevail  in  it,   is  to  luppofe  a  Creation 
antecedent  to  that  by  which  the  World .  was 
made.  This  is  as  if  an  Indian  fhould  attempt  to 
give  an  Account  of  the  making  of  a  Watch  by 
the  feveral  Motions,  which  he  fees  performed 
in  it  after  it  is  made,  and  fhould  imagine  that 
the  Materials  moving  in  fuch  a  manner,  at 
laft  arrived  to  the  exact  frame  of  a  Watch.   . 
(i>)  There  are  fufficient  Reafons  tobej 
•    6'  i  given" 


I  j>  6  The  ^afonahlenefs  and  Certainty 

given  for  the  Creation  of  the  World  in  that 
manner,  which  we  find  related  in  the  Book 
of  Genefis.  It  is  great  Preemption  in  Men  to 
be  too  curious  and  inquifitive  about  the  Rea- 
fons  of  God's  Actions :  for  whatever  he  delivers 
of  himlelf,  we  ought  entirely  to  believe  both 
the  Thing  it  felf  and  the  manner  and  Cir- 
cumftances  of  it..  Where  ivalf  thou  when  I  laid 
.  the  Foundations  of  the  Earth,  declare,  if  thou 
haH  Under  Handing-  Job.  xxxviiu  4.  But  this 
muft  be  faid  to  the  Glory  of  God,  and  to  the 
Shame  of  all  fuch  as  Cenfure  and  Cavil  at 
his  Word,  that  even  by  Men  fuch  Reafons 
may  be  given  of  his  Aclions,  as  all  his  Ad- 
verfaries  fhall  not  be  able  to  gain-fay. 

God  hath  ordered  all  things  tn  Meafure,  and 
Number,  and  Weight,  Wifd.  xi.  20.  And  as  to 
thofe  who  enquire,  why  the  World  was  created 
in  fix  days  rather  than  in  one  day,  or  in  an  in* 
ftant,  or  in  a  long  compafs  of  Years,  as  the 
Law9  of  Matter  and  Motion,  they  fay,  require : 
It  might  be  fufficient  to  ask,  why,  if  it  was 
God's  Will,  the  World  might  not  be  created 
in  fix  Days,  as  well  as  in  any  other  number  of 
Days  or  fpace  of  Time?  If  the  Creation  had 
been  in  an  Inftant,  or  in  a  longer  or  fhorter 
fpace  of  Time,  the  Queftion  might  with  as 
much  Reafbn  have  been  put,  .why  it  was  not 
created  in  fix  days?  Shall  Men  prefume  to 
prefcribe  to  God  the  Time  and  Manner  of  his 
Actions?  Is  not  his  own  Pleafure  a  fufficient 
Rcafon  of  them  ?  The  Manner  of  the  Crea- 
tion 


of  the  Cbriftian  Religion.  i  y? 

tion  and  of  the  Flood,  which  have  of  late 
been  the  Subject  of  fo  many  Difputes,  depends 
ibldly  upon  the  Will  and  Pleafure  of  God,  and 
therefore  we  can  know  only  by  Revelation, 
how  they  were  effected,  and  it  is  in  vain  to  pre- 
tend that  they  muft  have  come  to  pafs  in  this 
or  that  Manner,  unlels  it  could  be  prov'd, 
that  God  could  not  bring  them  to  pals  any 
other  way  than  that,  which  the  Inventor  of  ■ 
fome  Hjpotbefts  thinks  fit  to  propofe.  Mori: 
Actions  may  be  performed  very  different  ways ; 
and  if,  for  inftance,  we  had  only  a  general  ac- 
count of  the  PafTage  of  the  Jfraelites  out  of 
&Vf*  *nto  tne  Land  of  Canaan  ;  that  Pharaoh 
purfuing  them,  was  drowned  with  his  whole 
Army  5  that  they  travell'd  in  the  Wildernefs 
forty  Years,  and  had  a  fufficient  Provision  of 
Food,  and  Cloathing,  and  Water  for  fb  great 
a  Multitude,  in  fb  barren  a  place,  and  for  fo 
long  a  time  :  tho*  never  fo  many  Conjectures 
fhould  be  made,  how  all  this  might  be,  and 
never  fb  many  Schemes  were  drawn  of  their 
Journeyings  and  Encampments ;  if  it  could  be 
fuppofed  poffible,  that  one  of  all  thefe  might 
prove  true,  yet  it  would  be  utterly  impoflible 
tp  know  which  were  it.  But  when  we  are  on- 
ly told,  that  God  created  the  World  in  fix  days, 
and  that  fqch  and  fuch  things  were  created 
on  each  of  thefe  Days,  that  he  brought  a  De- 
luge of  y  Vater's  upon  the  whole  Earth  for  the 
Sms  of  Mankind;  which  continued  for  fuch  a 
time  upon  the  face' of  the  Earth  ^fom^  */:■*:; 
:'    '  *       ;"    O  i  will, 


i  P  8  The  ^eafonahlenefs  and  Certainty 

will  needs  aflign    the  particular  Means  and 
Manner,  by  which  both  the  Creation  and  the 
Flood  muft  necefTarily  have  been  brought  to 
pafsj  as  if  the  wifdom  and  power  of  God, 
and  the  nature  of  things  could  admit  of  no 
other  way,  but  what  they  can  explain.     We 
may  efteem  the  Learning,  and  admire  the  Sa- 
gacity, and  allow  the  good  Intentions  of  thefe 
•  Authors;  but  when  any  oneadvanceth  an  Hy- 
pothecs in  contradiction  to  all  others,  and  pro- 
jpofes  it,  not  as  probable,  but  as  the  only  true 
Explication  of  Scripture,  and  pofitively  main- 
tains, riot  only  that  things  might  be  lb,  if  God 
pleafed,  but  that  they  were  fb,  and  could  not  be 
Otherwife ;    this  to  me  feems  more  unaccount- 
able, than  any  thing  I  ever  met  with  befides, 
in  the  very  worft  Hypothecs.    We  can  know 
nothing  of  the  way  and  manner  how  God  has 
been  pleafed  to  do  any  thing  but  by  his  o^n 
Revelation.     If  each  Hy pot hefts  were  poflibte, 
yet  no  man  could  be  certain  which  were  the 
right,  or  that  any  of  them  were  fb  ;   becaufe 
God  might  make  ufe  of  fome  other  Means 
than  what  Men  can  imagine.     But  when  the 
feveral  Hypothecs  dcftrby  one  another,   and 
every  one  pretends  to  fet  up  his  own  in  con- 
tradiction to  all  the  reft,  and  none  can  main- 
tain its  Ground  any  longer  than  till  another 
has  been  brought  to  confute  it,  it  were  ftrange, 
if  Men  fhould  fatisfy   themfelves  with  fuch 
Uncertainties,  rather  than  with  the  plain  word 
of  God,   >  •   ■    ■  ■  *    ■ 

Accor- 


of  the  Chrijlian  Religion.  199 

According  to   any   Mechanical  Hypothecs , 
( tho*  there  were  no  Vtcutm )  fb  many  Acci- 
dents muft  continually  intervene  in  a  Chaos  of 
Matter  confufedly  rolling  and  knocking  one 
part  of  it  againft  another,  that  it  feems  next 
to  an  Impoffibility,  that  it  fhould  ever  fettle 
into  any  Order :  at  leaft,  if  Matter  had  been 
left  to  its  own  workings  and  jumblings  accord- 
ing to  any  Mechanical  Laws  gf  Motion,  the 
world  for  ought  any  Man  can  prove,  might 
not  have  been  made  to  this"  Moment.    So  far 
is  it  from  being  poflible  to  underftand,  how, 
upon  Mechanical  Principles,  the  world  fhould 
have  been  made  in  fix  Years,  rather  than  in  fix 
Days,  confiding  of  four  and  twenty  Hours. 
It  is  therefore  the  bolder!  Attempt  that  can  be 
conceived  for  Men  to  pretend  to  aflign  the  fe- 
veral  (reps  and  degrees  in  the  procefs  of  this 
wonderful  Operation,  with  as  much  eafe  and 
certainty,  as  if  they  had  all  the  Materials  by 
them  in  their  Laboratory,  and  could  perform  it 
as  readily  as  an  ordinary  courfe  of  Chymiftry. 
Next  to  attempt  the  making  of  a  world,  what 
undertaking  can  be  more  daring  than  to  pre- 
tend to  difcover  how  it  was  made?   To  make 
a  World  muft  undoubtedly  be  the  work  of 
God,  and  he  alone  can  declare  how  he  made 
it.    But  Reafons  may  be  given  for  the  Crea- 
tion of  the  world  in  fix  Days;    (i.J  With 
Refpeft  to  Angels,    (  2.  )  With  Refpecl:  to 
Men? 

O  4  With 


too  The  (Reafonablenefs  and  Certainty 

'  j.  WithRelpeft  to  the  Angels.    It  isf»J} 

ft&.ito'St.  Aufiins  Opinion,  that  the  fix  Days  of  the 
ddu'tera*.  Creation  of  the  World  in  the  Book  of  Genefis% 
J*  &  '•  are  diftinguiftied  according  to  the  Pei  ception 
jhcmu  which  the  Angels  had  of  the  Creation ;  from 
ptiiib.  whence  was  framed  that  Diftindion  of  the 
V(b)  TboXb)  Schoolmen  between  Cognitio  AUti<ti»ayand 
jfu*.  Cognitio  Vejpertina.  And  tho'  what  I  am  about 
sum.  t'"io  {ay,  is  not, exactly  agreeable  to  St.  Aujlins 
irrV  'Notion,  yet  I  hope  his  Authority  will  war- 
rant my  arguing  from  this  Topick  to  fuch  as 
.may  think  it  new  and  lingular. 

The  Angels. were  the  beginning  of  the 
Creation,  and  were  created  probably  in  the 
Morning  of  the  firftDay.  For  in  the  Book  of  Job', 
God  fays,  that  when  the  Foundations  of  the 
Earth  were  laid,/j&*  Morning  Stars  fang  together, 
and  all  the  Sons  of  God  jhouted  for  Joy*  Jub 
xxxviii.  7.  from  whence  we  learn  that  the  An- 
gels were  created  before  this  vifible  World, 
and  glorified  God  for  his  creating  it.  Now 
the  Angels,  tho*  bleffed  and  glorious  Spirits, 
yet  are  finite,  and  are  unable  to  comprehend 
and  fathom  the  wonderful  works  of  God  ; 
there  are  things  which  the  Angels  deftre  to" 
look  into,  1  Pet.  1.  12.  and  the  more  they 
know  of  God  and  his  Works,  the  more  they 
adore  and  praife  Him.  The  whole  Scene  of 
the  Creation  feems  to  have  been  laid  open  in 
Order  before  them,  according  to  the  feveral 
Degrees  and  the  various  Natures  of  things, 
whereby  they  mull  have  had  a  fuller  View  and  a 

»    clear- 


of  the  Chr'ifiiantyligion.  20 1) 

clearer  Underftanding  of  the  Divine  Power 
and  Wifdom,  than  they  could  have  had,  if 
the  World  had  ftarted  forth  in  an  Inftant,  and 
jump'd,  as  it  were,  into  this  beautiful  Frame 
and  Order.     As  he  who  fees  the  whole  Me- 
thod  and  Contrivance  of  any  Curious  piece  of 
Art,  values  and  admires  the  Artift  more  than 
one  does,  that  beholds  it  in  Grofs.    God  was 
pleaied  therefore  to  difplay  his  Glory  before 
the  Angels,  and  by  feveral  fteps  and  degrees, 
to    excite    their    Praife,  and  Love,    and  A- 
doration,   which  moved  them  to  Songs  and 
Shouts  of  Joy,  and  by  this  means  his  Glory 
and  their  own  Happinefs  was  advanced,  much 
beyond  what  it  would  have  been,  if  all  things 
had  been  created  and  difpofed  into  their  Rank 
and  Order  at  one  Moment.     They  look'd  into 
the  ftrft  Principles  and  Seeds  of  Things,  and 
every  day  prefented  them  with  a  glorious  Spe- 
ctacle of  New  Wonders ;  the  firft  Seven  Days 
of  the  World,  they  kept  a  continual  Triumph 
or  Jubile ;  and  thus  their  Voices  were  tuned 
and    raifed,   as  I  may  fay,  to  thofe  Praifes, 
which  were  to  be  their  Employment  and  their 
Happinefs  to  all  Eternity  ;  the  more  they  law, 
the  more  they  knew,  and  the  more  they  knew 
of  the  Works  of  God,  the  more  they  for  ever 
loved  and  adored  Him. 

This  affords  us  a  Reafon,  why  fb  much 
more  time  was  fpent  in  the  forming  of  the 
Earth,  and  the  Creatures  belonging  to  it,  than 
in  the  formation  of  the  Heavenly  Bodies.   Be- 

caufe 


Jot  The  %jafonabIene/s  and  Certainty 

caufe  the  Heavens  are  fef  a  Uniform  and  Si 
milar  Nature,  and  a  vaft  Vacuum  is  now  fup 
pofed  to  be  in  them,  and  therefore  the  Na- 
ture of  them  might,  without  any  fucceffivc 
Production,  be  difplayed  at  once  to  the  An- 
gels ;  but  the  Earth  being  of  a  Compound 
Nature  and  containing  Creatures  of  very  dif 
ferent  kinds,  it  required  more  time  to  give 
a  diftincl:  perception  of  the  feveral  Parts  and 
$pecies  of  it.  And  the  Planets  being  of  the 
like  Nature  with  the  Earth,  fince  the  Earth, 
!the  Seat  of  Man's  Habitation  was  framed  by 
fuch  leifurely  degrees,  as  might  give  a  fuita- 
ble  Idea  of  it ;  the  other  Planets  might  be 
framed  at  once,  there  being  nothing  more  in 
them  than  what  was  obferveable  in  the  For- 
mation of  the  Earth,  or  they  might  be  fra- 
med together  with  the  Earth  by  the  fameMea. 
lures  and  Degrees. 

But  according  to  the  Mechanical  way  the 
Angels  would  have  only  the  ProfpecT:  of  a 
vaft.  Chaos,  rolling  and  working  for  many 
thoufands  of  years,  perhaps  before  any  thing 
confiderable  could  have  been  framed  out  of 
jt :  And  thofe  tedious  delays  muff,  yet  accor- 
ding to  this  Notion  have  been  carried  on  by 
fuch  certain  Methods,  that  there  could  have 
been  little  wonderful  in  it  to  an  Angel,  when 
the  Mechanical  Philofophers  themfelves  think 
they  can  point  out  the  feveral  Steps  and  Moti- 
ons, by  which  all  was  done. 

The  making  of  Man  was  the  laft  and  fi- 
ll iih- 


of  the  Cbriftian  Religion.    *  305 

pifhing  Work  of  the  Creation,    when  the 
World  was    prepared    for  the  Reception  of 
him,   and  he  was  made  with  much  folemnity. 
Let  us  make  Man  in  out  Image  after  our  Like'  (ODicunt 
fief   Gen-L  26.   and  the  Man  and  the*  Wo-^^ 
man  were  made  apart.     For  Adam  was  Cre-  /n,  e)VA  \* 
ated  with  all  the  Perfections  fuitable  for  him,dem  effe 
both  as  a,  Man,  and  as  the  firft  Man,  out  of  nam  ex 
whom  Eve  was  to  be  formed:    As  Man  hepartibuse- 
was  to  have  all  the  Parts  and  Faculties  which  ius»  velu" 
Men  have  now,    but  in  greater  Perfection  ;  tem  tps 
as  the  firft  Man,  he  was  befides  to  have  a  l^quamex- 
or  (e)  Part,  out  of  which  the  Woman  was^'Jf j°"nw 
to    be   made.     Which    being   the  '  Principal,  firmant 
and,  as  it  were,  the  feminal  Matter,  no  men-  e*  *°. 
tion  is  made  of  ariy  other;   but  as  Animals Targum 
and  Pmnts   are  properly   (aid   to  come  fromvocabu-    , 
the  Seed,  tho'  they  are  not  made  of  that  on-  |"f  CS? 
ly;    fb  Eve  was  properly  made  of  Jdams  redditur 
Rib,    tho'  other  Matter  befides  might  go  to  J£r/7/X 
her  Compofition.     This  way    of  Formation  cofta^rL 
was  to  betoken   that  Love  and  Duty  which bernaculi 
ought    to   be  between  Husband  and  Wife,  f^rf 
And  as  the  Creation  and  Happinefs  of  Man  gum  per 
provoked  the  Envy  of  Evil  Angels,    fb  no  f^^ 
doubt  it  occafioned  the  Joy  and  Praife  of  theCuii;  ita 
Good  ones.  hic  dicunt 

(2.)  By  this  fucceflive  and  Gradual  Produ-  SX 
t"Hon  and  Difpofition  of  things  in  fix  days  at  quod  m$: 
the  Creation ;  the  Glory  of  God  is  likewife  f^'^e 
more  manifefted  to  Men  than  it  would  have  Nevoch. 
been,   if  all  had  been  done  at  once,   or  by  Part  a  <=• 

flow309 


1Q4  The  ^eafonahknefs  and  Certainty 

flow  and  tedious  Methods.  This  gives  Us  a 
more  clear  and  diftind  comprehenfive  Notioq 
of  the  Works  of  God  than  we  could  other- 
y^ife  have  had.  It  is  acknov/ledged,  that 
Mofes  has  given  fuch  an  Account  of  the  Cre- 
ation, as  is  more  intelligible  and  better  ada- 
pted to  the  .Capacities  of  the  generality  of 
Men,  than  that  which  any  one  would  now 
obtrude  upon  us  as  a  true  Account  of  it: 
But  whatever  Reafons  can  be  affigned  why 
the  Creation  fhould  be  defcribed  as  it.  is  in 
the  Book  of  Gene  (is ;  the  fame  Reafons  will 
prove  (hat  it  was  fitting  it  fhould  be  fo  per- 
formed :  If  it  be  more  fuitable  to  the  Capacir 
ties  and  Apprehenfions  of  Men,  that  the  Cre- 
ation of  the  World  fhould  be  delivered  to  us 
as  finifhed  in  fix  days  rather  than  in*  a  lefs 
or  a  longer  time ;  it  was  fit  that  it  fhould 
have  been  really  finifhed  in  this  fpace  of 
.  time,  and  fhould  be  indeed  fo  performed  as 
might  make  the  Hiftory  the  more  ufeful  to 
us.  For  in  refpedt.  of  God  it  was  alike  t,o 
Create  all  things  in  an  inltanr,  or  to  do  i£ 
fucceffryely  in  a  fhorter  or  a  longer  time ; 
and  in  refpccl  of  Mankind  no  reafon  can  be 
aligned  why  the  Hiftory  of  the  Creation 
fhould  be  delivered  fo  as  to  reprefent  it 
to  Men  as  performed  in  this  manner ;  but  the 
fame  -Reafon  will  hold  why  it  fhould  have 
been  in  the  fame  manner  performed. 

God  Btejfed  the  Seventh  day  And  Santfified 
//,  bcGAufe  iij.it  in  it  be  had  rejied  from  all  his 

Work 


of  the  Chrijiian  fyligioti  305 

Work  which  God  Created  and  Made,  Gen*  ii.  j^ 
and  fd,  Exod.  xx.  10,  it.  the  Obfervation  of 
the  Sabbath;  Or  of  one  day  in  Seven  to  the 
Honour  of  God,  is  eftablifhed  upon  the  Worlds 
being  Created  in  fix  days,  and  therefore,  if  it 
be  reafonable  to  keep  one  day  in  Seven  Ho^ 
!y  in  Remembrance  of  the  Creation,  it  muft 
be  reafonable  that  the  Creation  of  the  World 
fliould  have  been  performed  in  fix  days,  fince 
the  Obligation  to  obferve  a  Seventh  day  in  re- 
membrance of  the  Creation,  implies  that  God 
refted  on  the  Seventh  day  after  he  had  Crea- 
ted the  World  in  Six,  or  in  the  fame  fpace 
of  time,  which  is  contained  in  fix  days. 
God  faw  it  fitting  that  a  day  fhould  be  fet 
apart  to  Commemorate  the  Creation,  and*  to 
Praife  him  for  all  his  wonderful  Works,  and 
that  this  day  fhould  return  at  fuch  a  diftanoe 
of  time ;  and  he  obferved  fuch  Order  in  the 
Creation,  that  every  day  between  thefe  Peri- 
ods of  time  might  bring  fbme  particular  work 
of  it  to  Remembrance,  and  every  Seventh 
day  might  conclude  in  the  Commemoration  of 
the  whole  Creation. 

Our  Saviour  anfwers  the  Pharifees,  when 
they  propofed  the  Queftion  to  him  about  Di» 
vorces,  by  putting  them  in  Mind  of  the  Or- 
der, which  God  ufed  in  the  Creation,  Have 
ye  not  read  that  he  which  made  them  at  the  be- 
ginning made  them  Male  and  Female  ?  Andjaid^ 
for  this  caufe  {ball  a  Man  leave  Father  and  Afo- 
ther,  and  {ball  cleave  te  hit  Wife:    and  they 

twain 


Jo6  *«*  ^eajonablenefs dnd Certainty 

twain  [had  be  one  Flefb?  Matth.  xix.  4* 
5.  And  St.  Pa/U'm  like  manner,  to  fbew  that 
the  Woman  ought  not  to  ufurp  Authority  0 
ver  the  Man,  proves  it  by  this  Argument : 
For  Adam  rvas  firfi  formed,  then  Eve.  1  Tim* 
ii.  13.  and  in  another  place  and  upon  another 
occafion  he  obferves,  that  the  Man  is  not  of 
the  Woman,  but  the  Woman  of  the  Man.  1  Cor. 
xi.  8.  And  long  before  the  Prophet  Malachi 
had  Argued  from  the  fame  Topick,  Malach.  ii. 
15.  AndHebr.  iv.  4.  it  is  noted,  that  God  did 
reft  the  Seventh  day  from  all  his  Works,  from 
wflence  the  Apoftle  concludes,  that  he  that  is 
entred  into  his  reft,  he  alfo  hath  ceafed  from  his 
own  Works ,  as  God  did  from  his,  Verf  10.  Now 
as  thele  and  whatever  other  Arguments  are 
to  be  found  in  the  Scriptures  of  the  like  Na- 
ture, do  evidently  fuppofe  the  Creation  of  the 
World  in  the  fame  manner,  as  it  is  related 
in  the  Book  of  Genefis  ;  fo  they  explain  to  us 
the  Reafbns  why  it  was  thus  Created.  For 
all  thefe  Arguments  had  been  loft,  and  there 
could  have  been  no  ground  for  them,  if  tha 
World  had  been  otherwile  created.  As  cer- 
tainly therefore,  as  this  Arguing  from  the  man- 
ner of  the  Creation  is  good :  So  certain  it  is, 
both  that  the  World  was  fo  Created,  and 
that  there  was  great  Reafon  for  it. 

But  whatever  fome  Philifophers  may  think 
now,  there  is  nothing  which  would  have  been 
more  difegreeable  to  the  Notions  of  the  Ge- 
nerality of  the  wifeft  Men  in  all  Ages,  than 

.  that? 


of  the  Cbrijlian  [Religion.  Jo>* 

that  the  World  fhould  be  made  upon  Media* 
nical  Principles.     He  jpake>  and  it  was  done, 
be  commanded,  and  it  flood  fa&y  Pfal.  xxxiii.  g* 
He  Commanded  and  they  were  Created.  Pfal. 
Cxlviii.  5.     This  expreffes  not  only  the  Truth 
of  the  Hiftory  but  the  general  fenfe  of  Man- 
kind, who  have  ever  had  this  Notion  of  God, 
that  to  command  and  to  do  is  the  fame  thing 
with  him.    And   therefore  the  Objection  till 
of  late  has  run  the  other  way,  that  God  did 
rather  Create  the  World,  in  an  inftant  than  in 
fix  days..     It  was   little  fufpe&ed  formerly 
that  divers  Years  or  many  Ages  were  fpent 
in  the  Creation.     It  was  in  the  Defcription  of 
the  Creation  of  the  World  thsxLonginm  ob- 
ferved  the  fublime  Style  of  Mofes,  and  if  the 
Relation  of  it  be  admirable,  the  Creation  it 
(elf  in  fuch  a  manner  as  is  there  related,  ^uft 
be  much  more  admirable.  For  it  is  proper  for  it 
to  be  thus  defcribed,for  no  other  Reafbn,  but  be- 
caufe  it  was  proper  for  it  in  this  manner  to  be 
done.  But  what  would Longinus  have  laid,  if  the 
Creation  had  been  related  to  have  been  perform* 
ed  not  by  any  command  which  had  its  immediate 
efFe£r,  but  by  the  tedious  Procefs  of*  Mechanical 
Caufes?    What  Grandeur,   what  evidence  of 
the  Divine  Power  and   Majefty  is   there  in 
this  more  than  in  any  Chymical  Operation, 
if  the  Mechanical  Hypothecs  were  true  ? 

It  were  ftrange  Prefumption  to  demand 

of  Almighty  God  a  Reafon  of  all  his  A&ions, 

and  not  to  believe  him  upon  his  Word,  that 

he  has  done  any  thing,  but  when  and  how 

^  fbme 


5b8  The  fydfonabknefs  and  Certainty 

fbme  Men  conceit  it  ought  to  have  been  done. 
But  what  I  have  now  faid  may  at  Jeaft  ferve 
to  filence  the  Cavils  of  fuch  Men. 

2.  The  Prefervation  of  the  World  is  not 
performed  according  to  Mechanical  Laws  or 
Principles..  The  Mechanical  Hypothecs  fuppo- 
fes  that  Bodies  a£r.  upon  Bodies,  or  Actives 
upon  Pafiives  in  a  certain  courfe,  and  accord- 
ing  to  fuch  Laws  as  that,  being  left  to  them* 
felves,  they  neceffarily  produce  their  ErTetts 
without  any  immediate  Interpofition  of  a  Di- 
vine Power.  But  this  Notion  is  grounded 
wholly  upon  miftakes. 

i.  It  fuppofes  that  there  was  at  firft  a  cer- 
tain quantity  of  Motion  infufed  or  impreffed 
Upon  Matter  which  Mill  continues  palfing 
from  one  Body  to  another  according  to  cer- 
tain Methods .  or  Rules  prefcribed.  But  this 
Suppofition  that  there  is  always  the  fame 
Quantity  of  Motion  in  the  World  is  wholly 
precarious,  or  rather  notcriouily  falfe,  and  the 
beft  Philofbphers  have  been  able  to  give  no 
Account  how  Motion  can  be  Communicated 
without  an  immediate  Impiilfe  or  Concouffe 
of  the  Divine  Power.  %'•■'-*. 

2.  By  the  Mechanical  Hypothefis  ft  is  fup- 
poled  as  a  thing  certain,  that  there  is  a  P/h 
nnnt,  which  at  lead:  is  very  uncertain; '.,  or 
rather  it  has  been  demonftrated  by  Mr.  AVnr- 
torty  that  there  is  a  Vaumm  not  only  interfper* 
led,  but  of  a  Prodigious  and  almoft  incredi- 
ble extent  at  the  diftance  of  the  Earths  Sim> 

diame- 


of  the  Chrijlian  $eUgioii?  i$A 

diameter  from  us.    And  by  his  Principles,  Gra- 
vitation muft  proceed  from  an  immediate  and 
conftant  Impreflion  or  Impulfe  of  God*.   For 
it  proceeds  from  no  Action  of  one  Body,  up.- 
on  another,  but  is  a  Quality  belonging  to  all 
Matter  alike,  and  to  every  particle  of  Matter* 
however  (eparate  and  diftant  from  all .  others. 
The  Projectile  Motibn,    and  that  Attract ivt 
Force*    by  which  the  Planets  are  carried  in 
their  Orbits  cannot  be  communicated  or  per- 
formed according  to  any  Mechanical  Laws* 
whereby  they  are  determined  from  a  RecJiliflear 
to  art  •OrUculat  Motion;    For  Bodies  can  a<S 
upon  Bodies  only  by  Contract j  and  therefore 
cannot  Communicate   their  Motionf   or  any 
way  detcrmin,  or  affect  .the  Motion  of  each 
other  in  a  Vacuum,  (b  vaft  as  it  muft  be  near, 
the  Circumference  of  the  feyeral  Orbits,  (b 
that  the  old  occult   Qualities  and  Subftantiai 
Terms  were  not  more  repugnant  to  the  Mecha- 
nical Hyfothefis  than  thefe  Principles  are*    The 
being  of  a  Vacuum  muft  fuppofe .  an  imme- 
diate   Divine  Power   neceffary  to  keep   the 
Syftem    of    the  World   in    that    order    in 
which   we   fee  it   continue^    For  ptherwife 
by  this  Principle  of  Gravitations^  being  inne* 
rent    in    every  Part  of  Mattery    all    Bodies 
would  prels  towards  the  Center,  and  in  a  Va- 
cuum there  can  be  nothing  to  hinder  their 
tendency  towards  it>  till  they  come  crowding 
one  upon  another ;   (b  that  all  the  Order  of 
things  would  (bon  be  reduced  to  one  confofed 

r 


2,  i  o  The  Q(cii[onablenefs  and  Certainty 

Heap  or  Mofs,  unlefs  fome  immaterial  Power 
ihterpofed  to  hinder  it. 

It  is  evident  then  that  the  Mechanical  Hy- 
pothefis  is  quite  destroyed  by  thefe  Principles. 
For  by  thefe  here  is  no  Connexion  of  Cau- 
ics   and  Effects  according  to   any   Laws   of 
mere  Matter  and   Motion ;   but  all  muft  be 
done  by  the  immediate  Power  of  God,    Gra- 
vitation and  the  Projectile  Motion  muft  be  im- 
prwfled  and  fufpended  without  any  dependance 
upon  lurrounding  Bodies ;  they  muft  produce 
their   Effects   thro'  prodigious    void  Spaces, 
where  Bodies  have    no    Communication    of 
Motion  from  one  to  another.     And  all  being 
performed  by  the  immediate  directing  and  affi- 
fting  Hand  of  God,  ^  Man  may  as  well  pre- 
tend   to    fclve  a    Miracle    Mechanically,   as 
to  give  any  Account  of  the  Phenomena  of  Na- 
ture by  Mechanical  Laws  according  to  thefe 
Principles. 

3.  The  Abetters  of  the  Mechanical  Hypo- 
r'.ciis  argue,  that  God  acts  in  the  moft  Gene- 
ral and  Uniform  ways,  that  it  i9  more  becom- 
ing his  Wifdom  to  let  Nature  have  its  courfe, 
and  that  conilantly  to  interpofe,  would  be  a 
difparagementto  the  Order  and  Contrivance 
in  his  Hftablifhment  of  the  Laws  of  Motion  ;- 
rhat  Matter  and  Motion  are  with  that  Wif- 
do>-n  fet  to  work,    that  they  can  perform  aU 
without  any  more  than  preferving  and  fuftain- 
ing  them  in  their  Being  and  Operations;  and 
fliat  he  is  the  belt  Artift,  who  can  contrive 

air 


of  tk  CtJriflian  fyflgkni  %  jj  jf 

an  Engine  that  flull  need  the  lead  medling 
with,  after  it  is  made.  Hut  it  ought  to  be  con- 
(tdered,  what  the  Nature  o(  the.  Engine  is, 
and  whatthe  ends  and  ufetof  ii  ;  ij 

the  Nature  of  u  be  fuch,  that  it  (  tfn* 

Iwer  the  ends  tor  which  it  was  framed  with* 
out  foirietimcs  an  affifting  Hand)  it  would  be 
no  point  ot  Wjiilom  in  the  Artificer,  tor  the 
Credit  of  his  Contrivance)  to  k>fe  the  mod' 
iitct'ul  Ends  defign'd  by  it.    As  if  ampng  o- 

•  thcr  uics  this  curious  Engine  Were  dcli.'jul  to 

reward  the  Good  and punilh bad  Meq  tore- 
move  the  punifhment  apon  Amendment,  and 
to  renew  it  upon  a  Relapfe:    Sine  ■  Brute 

Matter  is  uncapablc  of  varying  its  'Motion, 
and  (utting  it  felt'  to  die  teveral  Stales  and 
Changes  of  Free  Agents,  he  mutt  affifl  it 
unlets  he  will  loft  the  Chief  end  for  .vhich 
it  is  to  ftrve.  It  is  no  delect,  in  the  Skill 
and  Wiidom  of  the  Almighty;  that  Matter 
and  Motion  have  no!  tree  will  as  Men  ha\ 

But  it  would  be  a  great  defecl  in  his  Wift 
dom,  not  to  make  them  the  Inftrumcnts 
of  Rewards  and  Punifhment,  becaftfc  it  is 
impotTible  for  them  of  themfelves  to  apply 
ami  tiiir  themfelves  to  the  ftveral  !  and 

Conditions  of  Free  Agents. 

The  Nature  ot  Matter  and  Moti  ^:h, 

•  that  they  cannot  Icrvc  all  the  Defi  jns    >  then 
Creator  without  his  InterppOtion,   u\  1  there- 
fore lie  conftantly  doth  interpofe  accord  .!-, 
tf'cernm  Tenour  which  he  has  pre  t( 

p  a  hvi 


til  77*  ^eafondllenefs  and  Certainty 

himfelf;  but  this  Tenour  and  Courfe  is  alter- 
ed upon  fome  important  Occafions.  In  a 
natural  and  ordinary  way  he  Cures  Difeafes, 
fends  Rain  or  dry  Weather,  or  elfe  our  Prayers 
to  him  would  be  infignificant  upon  fuch  Occafi- 
ons, and  there  would  be  no  room  left  for  his 
inflicting  thefe  Temporal  Rewards  and  Pu- 
nifhments.  He  feeds  the  IJungry  that  cry 
to  him,  ancj  he  pumfhes  the  Wicked  when 
he  fees  it  fitting,  by  Famine,  or  Drought, 
or  Peftilence,  in  the  ordinary  Methods  of  hts« 
Providence.  But  fometimes  he  alters  thele 
ordinary  Methods,  and  a£ts  above  them  or 
contrary  to  them,  to  fignalize  his  Mercy  or  his 
Judgments:  And  thus  Chnft  fed  ib  many 
thousands  in  the  Wildernefs,  and  God  Rained 
down  Fire  from  Heaven  upon  Sodom  and  Go- 
morrah by  a  particular  and  miraculous  Dik 
penfation.  Miracles  are  the  particular  Ap- 
pointment of  God  in  peculiar  Cafes  and  Oc- 
cafions, and  the  courfe  of  Nature  is  his  ge- 
neral and  perpetual  Appointment  at  all  other 
times.  God  at  no  time  leaves  Nature  to  it 
ielf,  but  ever  concurs  with  it,  by  affifting  its 
Power  and  directing  its  courfe,he  ordinarily  in* 
terpofes  in  the  conftant  courfe  of  Things  ac- 
cording to  eftablifhed  Laws:  But  Miracles 
arc  his  wonderful  Work,  when  he  interpofes  in 
*  an  extraordinary  manner,  and  alters  that  Me-  9 

tliod  which  he   has  prescribed   to  himfelf  to 
fclfeive  in  the   cemmon   courfe  of  Nature.' 
!  Ccd  c'oth  not  in  an  extraordinary  manner  in- 
v  ter- 


of  the  Cbriflidn  Religion]  %  j  j 

terpofe  to  prevent  the  irregular  or  unufaal^ 
productions  of  Nature  as  in  moftrous  Births, 
&c.  For  how  irregular  fbever  thefe  may  feem, 
yet  they  are  according  to  this  (landing  Rule, 
that  they  fhall  be  differed  to  happen  in  cer- 
tain Cafes ;  and  they  rarely  happening,  ferve 
to  illuftrate  the  Divine  Wifdom  in  contriving 
Nature,  fb  that  in  its  general  Courfe  all  its 
Operations  fhould  be*  regular  and  uniform ; 
and  from  hence  it  appears  that  God  doth  not 
extraordinarily  interpofe  to  alter  the  Courfe  of 
Nature,  but  for  great  Ends,  Superiour  to  thofe 
which  concern  only  the  material  World.  ' 

We  may  well   fuppofe  that  God   has  as 
much  regard  to  his   Wifdom  in  his  Govern- 
ment of  the  Moral,  as  of  the  Material  Part  of 
the  Creation;    and  yet  he  has  added  fupple- 
mental  Laws  to  enforce  the  Moral  Laws,  and 
thefe  additional  Laws  have  been  changed,  as 
the  Circumftances  and  Condition  of  Men  re- 
quired.    Why  then  fhould  the  Laws   of  the 
Material  World  be  fb  much  more   facred,   as 
that  he  fhould  never  intermeddle  with  them  ? 
He  aflifts   Moral  Agents  with  the  continual 
fupplies  of  his  Grace,  and  natural  Agents  with 
that  help  which  is  needful  for  them  to  per- 
form his  will.     God   may   hafteu   and   aflift 
natural  caufes  upon  our  Prayers,  he  may  quick- 
en the  Motions  and   enforce   the    Powers  of 
Nature,    and  remove   fecret  Impediments,  to 
help  and   make    way  for  natural  Operations^ 
or  he  may  flacken  or  retard  risttutai  Caufes. 

P  I  To 


The  (Reafonablenefs  and  Certainty 

To  fay  that  God  has  fo  ordered  the  courfe 
of  Nature  as  upon  the  fore-fight  of  Mens  Pray- 
ers to  him,    to  grant  them  what  they  Pray 
for,  and  upon  the  fore-fight  that  they  will  not 
Pray,  to  withhold  from  them  what  they  want 
by  Mechanical  Laws,  is  by  no  means  fatisfa- 
£fcory.    For  there  is  neither  Proof  nor  poflibi- 
lity  of  Proof  of  it,  it  is  merely  a  Suppofition 
without  any  ground  of  Reafon,  but  only  this, 
that  the  Mechanical  Notion  cannot  otherwife 
be  maintained.     But  I  will  fuppofe  with  much 
snore  Reafon,   that  two  Men  are  Sick  of  the 
fame  Difeafe,   that  the  Circumftances  of  the 
Difeafe  are  all  the  fame,  and  all  outward  Ac- 
cidents likewife  the  fame,   till  the  Prayers  of 
one  of  them  make  a  Difference,     tor  one  of 
thefe  Men  upon  his  Prayers  Recovers,  the  o* 
ther  neglecting  to  Pray,  Dies.     The  natural 
Caufes  are  fuppofed  to  be  the  fame,    except- 
ing only  fo  far  as  Prayer  moves  God  in  his 
Mercy  to  make  a  Difference  in  their  Cafe.  To 
Jay  that  this  never  happened,  is  wholly  precari- 
ous, and  hard  to .  believe,  fince  it  probably 
may  often  happen  in  Ejfidemical  Diftempers  *, 
but  it  is  much  harder  to  believe  that  it  can 
never  happen ;  and  if  this  either  have  or  can 
happen,  it  is  not  upon  fore-fight  of  their  Pray- 
ers, by  the  contrivance  of  Mechanical  Laws  in 
their  firrt  Eftablifhment,   but  by  an  immediate 
.AcT^  that  God  afnfts  Men  upon  their  Prayers  to 
him.     The  itrange  Providential  Deliverances 
of  fome  certain  Perfons  are  obferyable  in  every 

Age 


of  the  Chriftian  Religion.  %  \  j 

Age,  and  all  Hiftories  mention  them.    Bat  how 
fhall  particular  Men,  amidft  the  greateft  Dan- 
gers, be  preferved  in  the  common  Calamities 
of  the  Sword,   and  Famine,   and  Peftilence, 
but  by  a  particular  interpofing  Providence? 
Were  tfiefe  Men  who  have  been  To  remarkably 
prelerv'd  all  of  one  Conftitution ;  or  do  Soldiers 
Slay  Mechanically,  tho'  the  Plague  and  Famine 
fhould  be  fuppofed  to  do  fb?    I  wonder  it 
fhould  be  thought  lefs  agreeable  to  Philofbphy, 
for  God  to  interpofe  in  directing  natural  Cau- 
fes  than  in  over-ruling  Moral  Agents,   where 
theDefignsof  the  Providence  equally  require  it.. 
The  fame  Providence  delivers  both  from  the 
fnare  of  the  Hunter  and  from  the  noifqme  YJeJiilcme. 
A  thoufand  [hall  fall  he  fides  theef  and  ten  thou- 
fand at   thy  Right  Hand,    hut  it  jhall  not  come 
nigh  thee,  Pfai.  xci.  5.7. 

4.  The  Mechanical  Philofbphy  proceeds  up- 
on a  wrong  Notion  of  God,  fuppofiog  it  un- 
worthy of  him  to  be  concerned  immediately 
in  every  thing  which   is  done.     We  may  as 
well  imagine  it   below   him  to  know'  every 
thing,  as  to  fuppofe  it  unworthy  of   him   to 
concern  himfelf  in  it:     And  yet  he  cannot bu: 
know  every  thing  being  Oninilctent,  and  he  can- 
not but  concur  in  every  Operation  of  natural 
Caufes,  being  Omniprefent,   and  wherever  he 
is,  he  Ads.     It  is  the  Perfection  of  the  Eye      , 
to  fee  all  that  is  within  View,  how  final]  and 
inconsiderable  foever  it  be ;    nay,    the  miaffer 
the  Object  dilcerned  is,  the  more  perfect   it 

P  4  proves 


TIj*  ^eafonablenefs  and  Certainty 

proves  the  fight  to  be  ?  And  if  a  Man  could 
do  every  little"  thing  at  the  fame  time  that  he 
does  things  of  Importance,  and  with  no  trou> 
fcle  to  hirnfelf,  it  would  be  (urely  more  per- 
fection iti  him  than  to  do  thefe  only.     But  a. 
Variety   of  bufinefs   is   troiiblefome   to  Men, 
§nd    fmall  Affairs   hinder   and   call  them  off 
from  thofe  of  moment,    Tho'  with  God  it  is 
quite  otherwise ;  he  a&s  with  the  fame  Eafe 
\yherewith    he  fees  or  knows  or  exifts ;    he 
knoW$  all  things  with  qne  Omnifcient  Thought, 
and  he  does  all  things  by  one  omnipotent  A£r, 
Tipthing  can   be  in  the  le^ft  difficult  to  him, 
and   nothing   can   be   done  without  him,  in 
fiim  we  live  and  move  and  have  our  Being.  Act, 
xvii.  28.    And  what  the  Scripture  delivers  re- 
lating to  the  Creation  and  Prelervatioh  pf  the 
World,  may  in   ftri&nefs    of  Philofophy    be 
taken  in  a  proper  and  litteral  Senfe.     But  do 
Men  indeed  ccnfider  what  it  is  to   make  and 
preferve  a  World,  when  they  pretend  to  fhe w 
by  what  fteps  God  proceeds  in  it,  and  to  ex- 
plain the  vyhole  Procefs,  as  it  were,  of  the  Ope- 
ration ?     Is  there  not  infinite  Wifdom  requi- 
red to  Hnow  what  infinite  Power  only  can  ef- 
fect? 

And  after  all,  it  is  yery  probable  both  from 
■Scripture  and  from  Reafon,  that  the  invifible 
and*  immaterial  part  of  the  Creatiop  has  a 
greater  Share  in  the  guidance  and  conduct  of 
the  yifible  and  material  part  of  it,  than  is 
commonly  fuppofed.  For  fince  tlii  Wonder- 
ful 


of  the  Chrijiian  Religion.  iijr 

ful  improvement  of  experimental  Philofophy, 
and  the  various  tiypthefes  which  have  been 
raifed  upon  it;  Men  have  been  apt  to  look 
upon  natural  Philofophy  not  only  as  a  diftinft 
Science,  but  as  wholly  feparate  from  the  reft, 
Ss  if  there  were,  no  fubordination  and  depen- 
dance  between  the  vifible  and  invifible  World; 
whereas  it  is  reafonable  to  believe  that  there 
is  a  continued  Connexion  and  Chain  of  Cau- 
les    in    the  Operations    and   Productions    of 
things,  and  a  conliant  influence  and  intercourle 
between  the  Superior  and  Inferior  Created  Be- 
ings.    It  is  certain    that  God   ufeth   the  Mi- 
jniftry  of  Angels  in  the  Government  of  the 
World,  but  how  far,  and  to  what  particular 
purpofes,  and  upon  what  occafions,  no  Man  is 
able  to  determine :  However,  thoie  who  have 
been  the   moft  curious  inquirers  into  Nature, 
daily  meet  with  fo  many  new  and  ftrange  Di- 
fcoveries,  that  they  have  been  forced  to  com> 
plain,  that  the  contrivers  of  fypotbtfes  have 
been  too  hafty  in    framing   them   without  a 
fufficient  number  of  Experiments;  from  whence 
we  may  conclude,  that  if  Men  will  firft  con- 
tent themfelves  to  make  Experiments   in  or- 
der to  give  a  true  Hiftory  of  the  ¥h*nomcn& 
of  Nature  before  they  attempt  to  folve  them 
upon  their   own  Principles,    the  World  will 
have  an  end  before  any'  compleat  Syftem  can 
be  contrived  to  give  any  tolerable  Account  of  . 
them. 

I  will  conclude  -this  Chapter  in  the  Words 

with, 


%  1 8  The  <$ea/bnablenejs  and  Certainty 

with  which  M.  Huygens  concludes  his  Conje* 
ftures  concerning  the  Planetary  Worlds.  For 
my  part,  fays  he,  I  [ball  be  very  well  contented, 
and  (hail  count  I  have  done  a  great  matter,  if  I 
can  but  come  to  any  knowledge  of  the  Nature  of 
things  as  they  now  are,  never  troubling  my  Head 
about  their  Beginning,  or  how  they  were  made, 
Icnowing  That  to  be  out  of  the  reach  of  Humane 
l(jtowledge9  or  even  Conjecture. 


CHAR    X. 

Of  other  Habitable  Worlds  be- 
Jides  this  Earth. 

THofe  who  think  that  there  muft  be  other 
Worlds  inhabited  befides  this  Earth, 
where  we  dwell,  or  that  elfe  the  Planets 
would  be  ufelefs,  and  the  Stars,  which  are  like 
fo  many  Suns;  would  fhine  tp  little  purpofe, 
do  not  confider,  that 

J.  It  is  as  eafy  for  Omnipotence  to  make  a 
Planet  or  Star,  as  it  is  to  make  the  lead  thing 
in  Nature. 

II.  The  Glory  of  God  Almighty  in  mani- 
fefting  his  Power  and  Wifdom,  by  making 
and  preferving  fuch  vaft  Bodies  in  their  feveral 
Orbs  and  Motions  may  be  a  fufficient  Reafon 

for 


of  the  Chrlflian  Religion.  $1  • 

for  their  Creation,  tho'  his  Wifdom  fhould 
fee  it  fit  not  to  have  them  inhabited.  For  tho* 
every  thing.be  equally  eafy  for  God  to  per- 
form, yet  men  are  apt  to  admire  the  Works 
of  this  kind  moft.  They  employ  the  Wits  of 
many  Men  in  all  Ages  to  confider  their  End 
and  Nature,  and  to  calculate  their  Diftances 
and  Motions,  whofe  Curiofity  might  other- 
wile  be  very  ill  employed  :  there  are  fbme  Ge- 
nius's defign'd,  as  it  were,  for  thefe  Studies, 
and  they  would  want  Matter  to  work  upon 
without  fuch  Objects. 

III.  As  the  Satellites  of  Jupiter  and  Sa- 
turn, and  many  of  the  fixt  Stars  were  notdif* 
covered,  till  the  Invention  of  Telefcopes ;  (b 
there  are  admirable  Marks  of  Wifclom  in  ma- 
ny other  Parts  of  Nature,  which  were  never 
known  till  of  late,  aiid  never  could  have  been 
difcovered,  but  by  tne  help  of  Mycrofcopes. 
But  Men  are  not  the  only  Creatures,  which 
are  capable  of  praifing  and  magnifying  God 
for  his  wonderful  W^orks :  Angels,  who  know 
them  more  perfectly,  do  it  much  more ;  and 
they  have  need  of  no  Artificial  Inftruments 
to  make  Difcoveries  of  the  Divine  Wifdom 
and  Power. 

IV.  The  Stars  may  be  ef  great  Benefit  and 
Ufefulnefs  in  the  World^  tho*  they  neither  have 
that  Influence  which  Aitrologers  vainly  fup- 
pofe,  nor  are  as  Suns  to  other  Earths:  For 
they  ferve  to  keep  the  circumjacent  Air  or  JE- 
ther  in  Motion,  which  ether  wile  would  con» 


&e 


21 


%  %o  5T5*  %edfon4b/enefs  and  Certainty 

geal  or  ftagnate ;  and  to  maintain  that  per-? 
petual  Circulation  or  Fluid  Matter,  which  paP 
Fes  from  Orb  to  Orb,  through  the  Univerfe, 
and  gives  Life  to  all  Things. 

V»  Tho'  this  Earth  be  but  finall  in  compa- 
nion of  the  Ambient  Heavens ;  yet  the  Inha- 
bitants of  it,  from  the  Beginning  of  the 
World  to  this  time  have  been  exceeding  nu- 
merous, and  may  be  ftill  vaftly  more  numer- 
ous before  the  end  of  it.  And  we  muft  con- 
fider  the  Earth,  not  as  it  is  at  one  particular 
Time,  but  as  it  is  the  Seat  of  Mankind,  and 
the  Habitation  of  all  Generations  for  all  Suc- 
cessions of  Ages.  And  under  this  Notion  the 
Earth  is  no  fuch  contemptible  Place,  tho*  it  be 
very  fmall  in  refped  of  the  Heavens  that  fur- 
round  it.  Nor  is  it  ftrange  that  the  Material 
World,  how  capacious  fbeyer  it  be,  fhould  be 
made  for  Mankind,  to  whom  the  Angels  are 
Mtniflring  Spirits,  and  for  whom  the  Son  of 
pod  himfelf  was  pleafed  to  die. 

VI.  Tliere  are  few  or  'none  of  the  Planets, 
but  what  by  reafon  of  their  too  near  or  too 
remote  Diftance  from  the  Sun,  feem  incapable 
of  being  inhabited.  M-  Huygens  in  his  Con* 
jeclures  concerning  the  Planetary  Worlds^  fays, 
that  this  (*)  Water,  of  our  Earth  would  in 
^  tl' Saturn  and  Jupiter  be  frozen  up  immediately, 
and  in  Venus  and  Mercury  it  would  be  evapo- 
rated; and  he  concludes,  that  every  Planet 
muft  have  its  Waters  of  fuch  a  Temper,  as 
to  be  proportioned  to  its  Heat ;  'Jupiter 's  and 

Sdturns 


!     of  the  Chriftian  G(eUgioA.  an 

Saturn  s  muft:  be  of  fuch  a  Nature,  as  not  to 
be  liable  to  Froft,  and  Venus  s  and  Mercuries 
of  fuch,  as  not  to  be  eafily  evaporated  by  the 
Sun.     He  fays,  (*x)  That  the  Heat  of  the  Sun 
is  nine  times  greater  in  Mercury  than  withu$:(xx^Zl^ 
in  Venus  it  is  twice  as  hot  as  with  us,  the  Light 2# 
and  Heat  in  Mars  is  twice,  and  fometimes  three- 
fold lefs  than  ours.   If  there  were  any  Inhabi- 
tants in  Jupiter,  they  would  have  but  the  five 
and  twentieth  Part  of  the  Light  and  Heat,  that 
we  receive  from  the  Sun,  and   thofe  in  Saturn 
but  the  hundreth  Part.  Upon  which  account  he 
is  very  hard  put  to  it  to  furnifh  out  Inhabitants 
for  the  reft  of  the*  Planets :  but  as  for  the  Moon^ 
and  the  Satellites's  moving  about  Saturn  and 
Jupiter,  he  does  as  good  as  give  up  the  Caufe, 
by  reafon  that  they  are  neither  Seas,  norRivers, 
nor  Clouds,  nor  Atmofphere  or  Vapours,  nor 
.any  kind  of  Water.    Befides,  that. the  time  of 
Light  and  Darknefs.  in  the  Moon  being  equal 
to  fifteen  of  our  Days,  if  the  Bodies  of  the 
Inhabitants  were  fuch  as  ours  are,  he  obferves, 
that  thofe  who  had  the  Sun  pretty  high  in 
their  Horizon  muft  be  like  to  be  burnt  up  in 
fuch  long  days,  and  thofe  that  liv'd  under  the 
Poles  of  the-Moon,  would  be  as  much  pinch'd 
with  Cold  ;  as  our  Whale  ffbers  are  about  Tee- 
Land  and  Nova  Zambia  in  the  Summer-time; 
And  the  Summer  and  Winter  in  the  Moons  or 
Satellites  of  Saturn  are  fifteen  Years  long ;  and 
therefore  they  may  well  be  concluded  to  bd 
Unhabitable:    But  becaufe  it  may  be  all edg  tf, 

that 


%%X  The  ^eafonablenefs  and  Certainty t 

that  the  fame  thing  was  believed  of  the  Fri- 
gid and  Torrid  Zones,  before  Experience  con- 
vinced Men  of  their  Miftake  ;  and  that,  how- 
ever, there  may  be  other  Planets  or  Earths  yet 
undifcovered,  at  convenient  Diftances  from 
lome  of  the  fixt  Scars :  I  obferve,  that  tho*  it 
fhould  be  granted,  that  (bme  Planets  be  habita- 
ble, it  cloth  not  therefore  folio w,  that  they  muft 
be  actually  inhabited,  or  that  ever  they  have 
been.  For  they  might  be  defign'd,  if  Man- 
kind had  continued  in  Innocency,  as  Places  for 
Colonies  to  remove  Men  to,as  the  World  fhould 
have  encreafed,  either  in  Reward  to  thofe 
that  had  excell'd  in  Vertue  and  Piety,  to  en- 
tertain them  with  the  Profpectof  New  and 
Better  Worlds ;  and  fb  by  degrees,  to  advance 
them  in  proportion  to  their  Delerts,  to  the 
Heigth  of  Blifs  and  Glory  in  Heaven;  Or  as 
a  neceflary  Reception  for  Men  (  who  would, 
then  have  been  immortal)  after  the  Earth  had 
been  full  of  Inhabitants.  And  fince  the  Fall 
and  Mortality  of  Mankind,  they  may  be  either 
for  Manfions  of  the  Righteous,  or  Places  of 
Punifhment  for  the  wicked,  pfter  the  Refur- 
reclion,  according  as  it  (hall  pleafe  God,  at 
the  End  of  this  World  to  new  modify  and 
transform  them.  And  in  the  mean  time,  be- 
ing placed  at  their  refpcdive  Diftances,  they 
do  by  their  feveral  Motions  contribute  to  keep 
the  World  at  a  Poife,  and  the  feveral  Parts  of 
it  at  an  /Equilibrium >  in  their  Gravitation  up- 
on each  other,  by  Mr,  Afov/Ws  Principles. 

tfll.  It 


of  the  Chrijlkn  Religion.  21~j 

VII.  It  has  been  fuggefted  by  (x)  Learned  <X>  cam- 
Men,  that  the  Planets  may  poffibly  be  inha-  ^ffnff * 
bited  by  Rational  Creatures  of  a  different  Na-  &c  Huy- 
ture  from  Mankind :  their  Souls  may  be  of  an  sens»  ®(* 
inferior  or  fuperior  Order  to  ours,  and  their 
Bodies  of  a  different  Form  and  Compofition, 
and  there  may  be  different  Laws  of  Union  and 
Communication  between  the  Operations  of 
their  Souls  and  the  Motions  of  their  Bodies ; 
For  there  is  no  neceffity  to  believe,  that  there 
can  be  no  fort  of  Rational  Animals  but  Man- 
kind. 

But  I  offer  moft  of  what  I  have  faid  on 
this  Subject,  only  as  Conjectures,  which  have 
at  leaft  fo  much  Probability  in  them,  as  to  Ci- 
lence  the  Objections  brought  againft  the  Scri- 
ptures on  thefe  Accounts.    For  unlefs  a  Man 
can  prove  thefe  or  the  like  Conjectures  falfe, 
which  I  am  perfwaded  no  man  can  ever  do, 
he  muft  forbear  urging  Objections,  that  will  be 
infignificant,  if  thefe  Conjectures,  or  fuch  as 
theft,  fhould  be  true.    It  is  hard  to  aflign  e» 
very  particular  End  and  Ufe  of  many  other 
wonderful  Things  in  Nature,  but  lately  dis- 
covered by  Microfcopes,  as  of  any  thing  ob-  • 
fervable  in  the  Heavens,  either  by  the  naked 
Eye,  or  by  Telefcopes.     And  when  the  Scrr 
ptures  mention  thofe  Ufes  of  the  Heavenly 
Bodies,  which  more  immediately  concern  our 
Earth,   this  doth  not  deny  or  exclude  any' 
other  Ufes,  for  which  they  may  be  defignd. 

CHAP. 


a  1 4  The  ${eafonabIene[s  and  Cettdintj 

CHAR   XL 

That  there  is  nothing  in  the  Scri^ 
ptures  which  contradiffs  the 
late  Difcoveries  in  Natural 
Thilofophy* 

t.  ITT  has  been  well  obferved  by  divers  Wri- 
J[  ters  upon  this  Subject,  that  the  Scriptures 
were  written  with  no  dejign  of  Teaching  us 
Natural  Philofophy,  but  to  inrtfud  us  in  the 
Knowledge  of  God    and  of  our  fclves;  to 
teach  us  our  Duty,  and  fhew  us  the  way  to 
live  and  die  well :    and  therefore  they  might 
make  ufe  of  Popular  Expreffions  and  Forms  of 
Speech,    neither  affirming  nor   denying  the 
Philofbphical  Truth  of  them,    but  intending 
them    only    in    that    Senfe   and   Meaning, 
which  was  their  fole  t)efign  in  ufing  them. 
All  proverbial  Sayings  and  Metaphorical  Ex- 
preffions by  way  of  IHuftration  or  Ornament, 
muft  be  taken  from  received  Notions ;  but  they 
are  not  therefore  aderted  in  the  Philofbphical 
Senfe   by   him,  who   uTeth  them  any   more 
than  the  Hiftorical    Truth  of   Parables   and 
Similitudes  is  fuppofed  to  be  aiTerted;  And  to 
have*  made  ufe  only  of  Philosophical  Terms  and 

Notions 


of  the  Chriftian  (Religion.  21  j 

Notions,  and  have  re&ified  the  Vulgar  Con- 
ceptions  of  Men  concerning  all  the  Phtmme* 
na9  which  upon  occafion  are  made  mention 
of  in  the  Scriptures,  would  have  required  a 
large  Syftem  of  Phiiofcphy,  which  had  made 
the  x  Scriptures  a  Book  unfit  for  Vulgar  Capa- 
cities, and  for  the  ufe  of  the  greateli  part 
of  thoie  for  whom  they  are  -defigned*  This 
Theory  of  Nature  would  befides  have  feem* 
ed  as  ftrange  and  incredible  to  moft  Men, 
even  as  Miracles  can  do.  For  there  is  hard-* 
ly  any  thing  that  Men  unacquainted  with 
Philofbphy  are  more  ftartled  at  than  Philo- 
fophical  Difcoveries.  How  incredible  doth 
the  Motion  of  the  Earth,  and  the  reft  of  the 
Sun  feem  to  all  Men  but  Philofbphers?  Who  arc 
generally  now  agreed  in  it,whilft  the  Rifing  and 
Setting  of  the  Sun  are  Expreflions  now  as 
much  in  ufe  with  fuch  as  hold  the  Earth's  - 
Motion,  as  with  others:  And  indeed  they 
rauft  fpeak  fo,  if  they  will  bs  underftood,  and 
excepting  this  one  Inftance,  which  is  and  ever" 
will  be  in  ufe  according  to  the  vulgar  Con- 
ception in  all  Countries  and  Languages,  not* 
withftanding  any  Philofophicai  Difccveries  f 
I  know  nothing  in  the  Scriptures,  which  is  not: 
confident  with  the  prefent  Notions  of  Philo- 
fbphy. 

:« II.  And  yer.  that  place  of  Scripture,  which 
is i  moft  objected  on  this  Occafion,  is  Co  ex- 
pteft,  as  that  no  Advantage  can  be  taken  a- 

jjA&aiU    &Mj  fttnd  thou  (till  upon  Qtbton^, 


2x6  The  %eafonablenefs  and  Certainty 

and  thou  Moon,  in  the  Valley  of  Ajalon    Jofli* 
x.  12.  Stand  thou  ftill,  or  as  we  read  in  the 
Margin,  Be  thou  filent ',  be  (till,  -do  not  inter- 
rupt our  ViQorics,    and  take  part  with  the 
Enemy  by   withdrawing  thy  Light,  and  fa- 
vouring his  elcape.     And  again,  Verf.  1 5.  The 
Sun  flood  ftill  (or  was  filent)  and  the  Moon 
ftaid,  where  the  Word  applied  to  the  Moon 
Signifies  properly  to  flay  or  ftand  ftill,  but  the 
Word  uied  concerning  the  Sun  is  Metaphori- 
cal,   as  if  it  had  been  pu'rpofcly  fo  ordered, 
becaufe  the  Moon  moves,    but  the  Sun  only 
feems  to  do  fo :    which  is  further  confirmed 
by  the  following  part  of  the  lame  Vcrfa  where 
in  the  Citation  from  the  Book  of  Jafier,  the 
fame  Word  is  uled  of  the  Sup,  which  was  be- 
fore ufed  of  the  Moon,    fignifying  that  the 
Sun  properly  ftood  ftill.     For  the   Book  of 
Jjfier  is  cited  in  its  own  words',  but  when 
Jeflj/fa,  who  wrote  by  Infpiration,  fet  down 
the  words  of  the  Koly  Spirit,  he  expreft  the 
thing  fo,   that  it  cannot  be  from  thence  in- 
ferr'd,  that  the  Sun  muft  be  fuppofed  to  move, 
but  rather  the  contrary ;  tho'  immediately  af- 
ter, in  a  Citation  from  another  Book;  he  in- 
serts the  Expreffion  of  an  Author,  who  had 
followed  the  vulgar  Opinion. 
****       III.  Gen.  i.  6.  And  God   (aid,  let  there  be 
a  Firmament  in  the  mid  ft  of  the  Waters.     The 
Word  translated  Firmament  is  in  the  Margin 
rendrcd    Exfanjion ,   by    which. feems   to  be 
aieant  this  Orb?  in  which  the  Earth  is  placed, 

and 


if  the  Chriftian  ^eti^ml 

and  by  the  Waters  above  the  Firmament  or 
Expanfion,  may  be  meant  the  Waters  beyond 
the  Circumference  of  our  Orb,  and  belonging 
to  the  Planets ;  and  by  the  Waters  under  ih$ 
Firmament,  may  be  underftood  the  Waters  be- 
longing to  the  Earth,  and  contained  within  its 
Expanfionv  For  at  firft  all  was  one  confufed 
Heap  of  Waters,  without  any  Diftiii&ion  of 
Orbs ;  the  Mafs  of  Waters  being  extended! 
throughout,  before  the  feveral  Orbs  were  ap- 
pointed ;  but  then  the  Waters  belonging  to 
each  Orb  were  caufed  to  fubfide  towards  their 
feveral  Centersi,  till  they  being  gathered  to- 
gether in  their  proper  Channels  and  Recepta- 
cles, the  dry  Land  appeared. 

I  confels  I  once  thought  this  had  been  on- 
ly  an  Explication  of  my  own,  but  I,  have 
fince  found,  that  it  is  of  equal  Date  with  the. 
Modem  Philofbphy,  and  that  it  has  likewifs 
been  lately  ufed  by  others.  Indeed  it  teems 
to  be  (b  eafy  an  Expofition,  that  I  believe  it 
would  come  into  moft  Mens  Minds,  who 
would  confider  how  this  Text  may  be  ex- 
plain'd  according  to  the  new  Phiiofophy.  O- 
thers  (jippofe  the  Firmament  to  fignir'y  the  Re-, 
gxon  of  the  Air,  and  by  the  Waters  abovi 
the  Firmament^  they  underftand  the  Vapours 
contained  in  the  Clouds.  When  he  .utter  eth. 
his  Voice  there  is  a  Multitude  of  Water:  in  the- 
Heavens?  and  he  caufeth  the  vapours  to  afcend 
firomjhe  ends  of  the  Earth*  Jer.  x.  i?. 

WV  Th$  Suit  and.  Moon  are  called  Two 

Z  grt& 


1 1  $  Tl?e  ^eafonahknefs  and  Certainty 

great  Lights,  Gen.  i.  16.  But  this  doth  not 
imply  that  either  of  them  is  greater  than  the 
fixt  Stars,  which  are  not  fpoken  of  till  the  lat- 
ter end  of  the  Verie,  But  the  Sun  is  the 
great  Light  that  rules  the  day,  and  the  Moon 
die  great  Light  that  rules  the  Nighty  the  Moon 
being  in  refpeSE  of  the  Li^ht  which  (he  gives 
us,  bigger  nan  any  flxt  Star;  for  She  gives 
us  more  Light  than  they  do,  in  iome  fenfe, 
however,  and  with  refpeel  to  us  the  Moon 
is  the  greater  Light,  tho*  the  Stars  are  the 
crreater  Luminous  Bodies.  Confider  this  Ltf- 
minary  as  it  concernr  us,  and  it  is  in  that  con- 
ception greater  than  the  biggeft  Star*  Yet 
the  Sun  and  the  Moon  are  not  (aid  to  be  greater 
Lights  than  the  fixt  Stars,  nor  as  great  as  they 
are:  But  are  only  called  great  Lights  which 
they  certainly  are,  th6'  every  Star  fhould  be 
bigger  than  either  of  them.  The  Stars  are 
plainly  fpoken  of  by  themfelves,  and  apart 
from  the  Sun  and  Moon,  without  any  compan- 
ion or  relation  to  them.  And  God  made  two  great 
Lights,  the  greater  Light  to  rule  the  Day,  and 
the  leffer  Light  to  rule  the  Night :  He  made  the 
Stars  alfo  :  That  is,  befides  the  two  great  Lights 
Which  are  the  Sun  and  Moon,  He  made  the 
$rars,  which  are  diftinguifhed  from  thefe,  and 
not  reckoned  with  them,  but  are  fpoken  of  by- 
way of  Parenthefis.  The  Srars  being  of  another 
pivifion  of  Celeftial  Bodies,  and  belonging  to 
other  Orbs,  are  mentioned  here  diftin&ly,  and 
lot  witli  any  comparifon  to  the  Sun  and  Jvioon : 

But 


of  the  Cbriftian  Religion.  12$ 

But  will  any  Man  deny  that  the  Su*i  and 
Moon  are  great  Lights,  beeaufe  the  Stars  are 
great  Lights  too ,  and  as  big  perhaps  as  the 
Sun,  and  bigger  than  the  Moon  ?  There  are 
in  Qaropc  many  great  Cities,  and  there  are 
great  Cities  likewile  in  other  parts  of  the 
World:  Doth  therefore  he  that  fays  there 
are  great  Cities  in  Europe  to  Rule  the  Neigh- 
bouring Countries  and  Cities  in  other  parts  of 
the  World,  alfo,  fay,  That  the  Cities  of  Fu- 
rore are  greater  than  any  Cities  in  the  reft  of 
the  World  ?  Or  if  any  one  fhould  fay  God  made 
four  great  Rivers  to  Water  Paradife,  and  Ri- 
vers in  other  places  alfo,  would  he  thereby 
affirm,  that  the  Rivers  of  Paradife  were  larger 
than  all  die  Rivers  in  the  World  befides? 

V.    i  Sam.  ii.  8.  We   read  of  the  Pillars  of 
the  Earth ;  but  this  is  fpoken  Metaphorically, 
end  by  Pillars  of  the  Earth  may  be  meant  the 
Power  of  the  Princes  of  the  World,  mention- 
ed but  juft  before.    In  the  like  fenfe  it  is  faid, 
Pfal.  lxxv.  $.     The  Earth  and  all  the  Itskaki-  iUmnas  °* 
*tants  thereof  are  diffolved :    I  bear  up  the  Pit"  hoc  loco, 
Urs  of  it.      We  find   mention,  made    of  the  E^jS" 
Pillars  of  the  Earth,  Job-  ix  6,  which  is  to  be  ra»  inteiiu 
under  flood  of  the  Earth's  unmoveable  ftabili-  samus^ 
t y,  (x)  as  St.  Jcrom  obferves,  and  fo  the  other  us  fup 


iper 


Texts  may  likewife  be  understood  by  the  Pil-  {**«  'P- 
lars  of  the  Heavens,  J^xxvi.  11.  we  sre  tof^™1* 
underftand  that  Power  which  fupports  and  mois  f  n- 
upholds  them.  %w,n% 

VI.  T^xxxvii- 1 8.  The  Sky  ii  (aid  to  be^ix'S 
0*.  *  pong% 


I  jo         Yfo  ^edfonablenefs  and  Certainty 

flrong)  and  as  a  Molten  Looking~glafiy  that  is, 
to  be  durable,  and  refembhng  a  Molten  Look- 
ing- glafs.  But  however  they  be  taken,  thefe 
are  the  Words  of  Elihu  i  And  Job's  Friends 
finned  in  what  they  charged  him  withal,  .and 
therefore  he  may  be  iiippofed  to  make  fo  in- 
nocent a  miitake,  as  to  think  the  Heavens  lb* 
lid,  or  at  leaft,  he  as  well  as  the  reft  might 
fpeak  the  Language  of  thole  that  did  think 
fo. 

VII.  Job  fpeaks  ftri£Uy  according  to  Phi* 
lofophy,  when  he  faith,  that  God  hangeth  the 
Earth  upon  Nothings  Job.  xxvi.  7,  And  we 
read,  PfaL  xxiv.  2.  That  the  Lord  hath  founded 
the  Earth  upon  the  Seas,  and  eftablifked  it  upon 
the  Floods,  and,  PfaL  Civ.  5.  that  he  hath  laid 
the  Foundations  of  the  Earth$  that  it  fljould  not 
fo  removed  for  ever*  All  which  is  as  exactly 
as  any  Philofbpher  can  fpeak.  For  the  Foun- 
dation of  a  pendulous  Globe  can  be  nothing 
but  its  Center,  upon  which  all  the  parts  lean 
and  are  fupported  thereby,  And  the  Waters 
Continually  flowing  thro'  the  Bowels  and  Con- 
cavities of  the  Earth  from  the  depths  of  the 
Sea,  by  a  conftant  Courfe  and  Circulation,  con« 
fritute  an  Abyfs  of  Waters  in  the  lowermoft 
j>artq  pf  the  Earth.     So  that  with  great  Pro- 

!)riety  of  Speech,  the  Terraqueous  Globe  is 
3$  to    hang  upon  nothing,   and  the  Earth 
id  be  founded  upon  the  Seas  and  Eftablifhed 
'upon  the  Floods;  and,  PfaL Cxxxvi.  6.   to  be 
ftrsuhed  out  above  thx  Waters, 
1        '  "'    m\.  Thefe 


of  the  Chriflian  Religion.  1 3 1 

Thefe  are  the  places  of  Scripture,  which  as 
far  as  I  have  obferved,  have  been  moft  acce* 
pted  againft  in  this  particular ;  and  yet  there 
is  nothing  in  them  but  what  may  be  account- 
ed for  upon  the  Principles  of  Modern  Phi- 
lofbphy. 


CHAR    XII. 

Of  Mavis  being  created  capable 
of  Sin  and  Damnation. 

IT  is  fufficient  to  prove  the  Reafonablenefs 
of  God's  Proceedings  with  Mankind,    if 
none  are  punifhed,  but  thole  that  defcrve  Pu% 
nifhmenr,  and  none  punifhed  more  than  they 
deferve;    and   all   are  rewarded,    who   by  a, 
Faithful  and  Sincere,  tho'  but  a  very    im  per- 
fect Obedience    are    become  qualifyed  for  a 
Reward.    God  can  do   nothing  but  what  is 
perfectly  Juft,   and  Infinitely  Merciful,   and 
we  muft   be  very   unreafbnable,    if  we  cavil 
at  his  Proceedings,   which  are  confident  net 
only  with  Juftice  and  Equity,   but  with  Mer- 
cy it  felf.     For  where  neither  his  Juftice  nor 
his  Mercy  and  Goodnefs  imerpole,    we  mi-fl: 
finely  acquiefce  in  the  Divine' Plea  fare,  unkfs 
we  can  think   that   God  himfelf  fhould  be 
Q^4  more 


\  *  i  Ttie  QUeafonablenefs  and  Certainty 

more  confined  in  his  Actions  than  Men  are  : 
For  within  the  Limits  of  Juftice  and  Mercy, 
it  is  certainly  left  at  the  Liberty  of  every 
Man  in  any  Office  or  Authority,  to  do  as  he 
thinks  fit.  Yet  as  God  is  pleafed  in  his  deal- 
ings with  Men,  to  appeal  to  their  own  Rea- 
fon  for  the  Equity  of  them ;  fo  there  is  no- 
thing in  all  his  Proceedings  with  us,  but  it 
may  be  made  appear  to  be  more  reafonable, 
even  according  to  the  Notion  that  we  have 
of  things,  than  the  contrary  would  have  been. 

It  muft  de  confidered,  that  no  Crated  Being 
can  in  its  own  Nature  be  uncapable  of  Sin  or 
Default,  Becaufe  it  cannot  be  infinitely  per- 
fect; for  it  is  infeparable  from  all  Creatures 
to  have  but  finite  Perfections,  and  whatever 
has  bounds  fet  to  its  Perefctions  is  in  fome 
rcfp:ct  imperfect,  that  is,  it  wants  thofe  Per- 
fections which  a  Being  of  Infinite  Perfections 
alone  can  have.  So  that  imperfection  is  im- 
plied in  the  very  Eflfunce  of  Created  Beings^ 
and  what  is  imperfect  may  make  Default. 
All  inanimate  tilings  niay  deviate  from  the 
Regular  courfe  of  their  Natures,  as  they 
would  certainly  do,  if  the  Divine  Wildom 
and  Power  did  not  guide  and  maintain  them 
in  it.  And  every  rational  Being  muft  natu- 
rally have  a  Liberty  of  Choice,  that  is,  it 
muft  have  a  Will  to  chute,  as  well  as  an  Under- 
standing to  Realon  :   For  we  have  no  notion 

w  there  can  be  Reaion  without  Choice.    A 
Faculty  of  Undcrftanding  without  a  Will  to 

deter? 


of  the  Chriftian Religion.  2JJ 

determine  it,  if  left  to  it  felf,  mull  always 
think   of  the  fame  Objeft,    or  proceed  in.  a 
continued  Series  and  Connexion  of  Thoughts, 
without  any  Aim  or  End,  which  would  be  3 
perpetual  Labour  in  vain,and  tedious  Thought- 
fulnefs  to   nc  purpole:   But,  if  it  fhould  be 
fometimes  determined  by  fomething  External 
to  new  Objects;  yet,  what  ufe  of  Reafon  could 
there  be  in  Contemplations,  which  were  mere- 
ly obtruded  and  forced  upon  the  Mind?  And 
becaufe  Rational  Creatures  muft   have  ibme 
prefcribed  Rule  of  their  Actions,  from  which 
being  free  Agents,  they  may   depart;    they 
muft  in  their  own  Nature  be  capable  of  Sin* 
God  is  Infinite  Perfection,  and  therefore  is  a 
Rule  to  himfelf,  2nd  his  EfTence  is  uncapable 
of  any  other  Rule  of  his  Actions ;    he  only 
Acts  according  to  his  EfTence,  from  which  it 
is  impoffible  for  him  to  vary.    But  the  mofl: 
perfect  Creatures  muft:  aft:  by  a  Rule,    which 
is  not.effential  to  them,  but  prefcribed  them  by 
God,  and  is  not;  fbintrinfick  to  their  Natures, 
but  that    they    may  decline  from    jt,  for  a 
free  Agent  may  follow  or  not  follow  the  Rule 
appointed,  or  elle  it  would  not  be  free. 

The  Difficulty  therefore  is  not,  why  Man 
was  Created  capable  of  Sinning;  for  he  could 
not  poflibly  by  his  Creation  and  in  his  Nature 
be  uncapable  of  it ;  this  is  peculiar  to  God, 
who  is  infinite  Perfection,  that  all  Sin  fhould 
be  a  contradiction  to  His  very  Nature.. and 
EfTence.    But  the  Queftion  which  has  been 

flatted 


•  34  ^  titiafmMenefs  and  Certainty 

ftartcd  by  fome  Men,   if  they  State   it  right, 
muft  be  this,  How  it  came  to  pafs,  that  God 
did  not  fuftain  and  preferve  Men  by  an  irre- 
fiftible  Power  from   falling  into  Sin,    when 
Damnation  was  to  be  the  confequence  of  it  ? 
tn  anfwer  to  which,  it  might  fuhice  to  fay, 
that  in  the  Creation  God  muft  be  fuppofed  tQ 
a&  by  His  divine  Prerogative,  and  by  His  ar- 
bitrary Will  and  Power ;  He  giv.eth  not  ac- 
count of  ttnj  of  his  Matters,  Job  xxxiii.    i  $. 
but  it  is  enough  for  us  to  know,  that  he  made 
Man  happy,  and  capable  of  continuing  happy, 
and  that  there  could  be  no  neceflity,  why  he 
{hould  force  him  to  continue  fq.   "fho*  we 
Want  not  in  the  mean  time  Reafons  to  prove, 
<even*  to  our  weak  and  imperfect  Underftand- 
ings,  that  it  v/as  expedient  that  the  Happinefs 
or  Mifery  of  Man  (hould  depend  upon  his  own 
Choice,  rather  than  that  he  fliould  be  kept  un- 
avoidably from  all  fin,   and  be  placed  out  of 
air  poflibility    of   Punifhment    and  Mifery. 
I.  Becaufe  the  Glory  of  God  is  hereby  more 
advanced,  and  all  the  Attributes  of  His  Wif- 
dom,  and  Juftice,  and  Goodnefs  are  more  difT 
played,  than  if   Men  had  been  inevitably  rq- 
ftrain'd  from  (inning.    II.  Becaufe  this  con- 
duceth  more  to  the  Happinefs  of  the  Bleflfed, 
than  a  Neceflity  of  not  (inning  could  have 
done. 

I.  The  Glory  of  God  is  more  advanced, 
and  the  Attributes  of  his  Wifdom  and  his  Ju- 
ftice, and  of  hisGoodnefs  it  felf  are  more  dip 

played 


of  the  Cbriftian  Religion.  ^  }  f 

played  by  leaving  Men  to  a  Freedom  of  act- 
ing, than  they  could  have  been  by  impofing 
an  inevitable  Fate  and  Neceflity  of  not  finnltig 
upon  Mankind.  Unlefs  Man  had  been  left  ca- 
pable of  (inning  againit  God,  he  could  not 
have  been  in  a  Capacity  of  paying  him  a 
true  and  proper  Obedience :  for  Obedienqs 
fuppofe.h  Choice,  and  Choice  fuppofeth  a 
Poflibility  of  Difbbedience.  To  obey  God  in 
proper  fpeaking,  is  to  chufe  to  do  what  God 
has  commanded,  to  fubmit  to  his  Will,  and 
to  refblve  t6  do  what  we  know  to  be  pleating 
to  Him,  upon  that  very  Reafbn  and  Confide- 
ration,  becaufe  we  know  it  to  be  His  pleafure ■• 
not  becaufe  the  Neceflity  of  our  own  Nature, 
or  fome  over-ruling  Power  forceth  us  upon  it. 
The  Obedience  of  Rational  Creatures,  fup- 
pofing  them  from  their  firft  Creation  out  of 
all  poflibility  of  finning,  would  be  no  other, 
than  that  of  the  irrational  and  inanimate  Be- 
ings, and  a  Man  then* could  be  no  more  truly 
(aid  to  obey  God  in  acting  as  God  has  ap- 
pointed, than  a  Stone  may  be  faid  to  obey 
him  in  falling  downward,  or  the  Fire  in  at 
cending;  Theie  act  according  to  God's  ap- 
pointment, asd  fo  would  Man,  if  he  acted 
upon  neceflity ;  but  it  is  an  Honour  and  Ho- 
mage due  to  God  from  Rational  Creatures, 
that  they  fhould  determine  themfelves  to  do 
as  he  has  commanded,  and  make  a  free  Ac- 
knowledgment of  his  Bounty  and  Goodnefs, 
and  pay  a  voluntary  Submiflion  to  the-  Divine 
i  Authc. 


The  1{eafonablenefs  and  Certainty 

Authority,  which  is    their  reafondle  Service* 
The  Wifdom  of  God  is  and  will  be,  efpe- 
elally  at  the  Day  of  Judgment,  more  confpi- 
cuous  by  the  Government  of  a  wicked  World, 
than  it  would  have  been,  if  all  men  had  been 
forcibly  kept  from  doing  wickedly.    To  re- 
strain the  Paflions,  and  over- rule  all  the  Vices 
of  Men,   and  let  bounds  to  them ;  to  bring 
Good  out  of  Evil,  and  by  unexpected  Ways 
and  Methods  to  lead  Men  to  Repentance,  and 
to  appoint  and  bring  to  pals  the  whole  Dip 
penlation  of  the  Gofpel,  by  which  the  Trea- 
lures  and  Myfteries  of  the  Divine  Wifciom  are 
revealed,  and  fuch  things  are  difcovered,  as 
even  the  Angels  themfelves  defire  to  look  into, 
I  Pet.  i,  12.  this  magnifies  the  Wifdom   of 
God  much  more  than  the  State  of  Men  unca* 
pable  of  Sin  could  have  done*    There  is  much 
more  Wifdom  fhewn  in  governing  Free  A- 
gents,   than    in  governing  by  Fate  and  Ne- 
Ceflity,  and    more   Widom  in  making  the 
worft  Actions  as  inftrumental  and  ferviceable 
|o  the  purpofes  of  Holinefs  and  Goodnefs,  as 
the  beft  could  have  been,  than  in  not  fufrcring 
thcnl  to  be,  and  more  in  Redeeming  Man  than 
in  keeping  him  by  Force  in  fuch  a  Condition, 
as  to  ftand  in  no  need  of  Redemption. 

All  the  Divine  Attributes  are  much  more 
magnified  by  the  Incarnation  of  the  Son  of 
God  for  the  Redemption  of  Man,  than  they 
could  have  been,  if  he  had  never  fall'n  :  The 
Love  of  God  is  manifefted  in  a  more  won- 
derful 


of  the  Chrifiian  fyligion.  Zty 

derful  manner  by  fending  His  own  Son  to  die 
for  us ;  His  Juftice  in  requiring  Satisfaction, 
and  His  Wifclom,  and  Truth,  and  Faithful- 
nefs  in  recovering  Man  from  his  miferable 
Condition,  and  per  feeling  the  Defign  of  his 
Creation,  in  defpight  of  hisDifbbedience. 

It  is  the  Mercy  of  God  to  fave  them  that 
are  faved ;  but  his  Juftice  is  executed  only 
upon  the  wicked  ;  and  why  fhould  we  think 
it  reafonable,  that  God  fhould  debar  himfelf 
the  exercife  of  one  of  his  Attributes  rather 
than  punifh  fuch  Men,  as  thro*  their  own  Ob- 
ftinacy  will  perifh  ?  Juftice  is  as  much  a  Per- 
fection of  God  as  Mercy  is;  and  tho'  it  may 
feem  terrible  to  us,  yet  it  is  as  reafonable  in  it 
felf,  that  wicked  Men  fhould  perifh,  as  that 
the  righteous  fhould  be  faved  :  And  God  a£ts 
upon  Principles  of  infinite  Reafbn  and  Wifc 
dom,  without  any  mixture  of  Pafiion,  There* 
fore  I  demand,  Is  it  reafonable  or  not,  that 
the  wicked  fhould  fuffer  ?  And  if  it  be,  why 
fhould  not  God  act  according  to  his  own  Attri- 
butes,and  the  true  Reafbnsof  things,ratherthari 
by  our  weak  and  fond  Paffions?  Since  there 
is  infinite  Wifdom,  and  Juftice,  and  Mercy 
in  God  s  Proceedings,  it  cannot  be  conceived* 
Why  the  Ruine  which  many  Men  will  bring 
upon  themfelves,  fhould  either  alter  or  hinder 
the  Divine  Counfels  and  Decrees. 

II.  A  freedom  of  Choice  conduceth  mord 
to  the  Happinefs  of  the  BlefTed,  than  a  Necef1 
fity  of   not  finning  could  have  done.    The 

Happinefs 


%  3  8  The  ^edfonahlenefs  and  Certainty 

Happinefs  of  Heaven  confiils  in  the  Love  and 
Enjoyment  of  God ;  but  Lcve  is  never  fo  great, 
nor  fo  (enfible  an  Happinefs,  as  when  there 
has  been  fome  Tryal  and  Experience  in  the 
proof  of  it.    .  And  it  muft  advance  the  Hap- 
pineis  both  of  Angels  and  Men  in  Heaven, 
that  upon  Choice  and  Tryal  they  have  pre- 
ferred God  before  all  things,  and  upon  that 
find  themfelves  confiim'd  and  Eftablifhed  in 
the  perpetual  and  unalterable  Love  and  En- 
joyment of  him.     This   very  Confideration, 
that  they  might  once  have  falVn  from  his  Love, 
infpires  them  with  the  higher!  Ardors  of  Love, 
when  they  rejoyce  in  the  infinite  Rewards  of 
fo  eafy  and  fhort  a  Tryal :  and  the  Reflection 
upon  the  Dangers  efcaped,  heightens  evin  the 
Joys  of  Heaven  it  felf  to  them,  and  makes  an 
Addition  to  every  degree  of  Blifs.    The  Re- 
membrance of  their  pair.  Sins  and  Temptations, 
and  theSenfe  of  their  own  Unworthinefs  ant- 
ing from  that  Remembrance,  will  continually 
excite  in  the  blefled  frefh  Acts  of  Love  and 
Adoration  of  God,  who  has  raifed  them  above 
all  Sin  and  Temptation,  and  fixt  them  in  an 
everlafting  State  of  Blifs  and  Glory.     The 
Tryal   that   the  Righteous   underwent  here 
makes  up    fome  part  of  their  Happinefs  in 
Heaven,  and  in  what  degree  foever  their  Hap- 
pinefs can  be  iuppofed  to  be,  yet  it  is  in  fbme 
meafure  encreafed,  and,  as  it  were,  endeared 
to  them  by  reflecting  upon  their  former  State 
of  Tryal,   which  they  were  fubjed  to  Tem- 
ptation and  Sin.  Th<f 


of  the  Lbrijtmn  Religion. 

The  Love  and  Praifes,  and  Adorations  of 
the  Father  for  fending  his  Son  and  accepting 
his  Ranfcm  of  the  Son,  as  our  blefTed  Saviour 
and  Redeemer,  and  of  the  Holy  Ghoft  as  our 
Guide  and  Conductor  to  Heaven,  muft  fup- 
pofe  that  we  needed  a  Ranfbm  and  a  Re- 
deemer,  and  the  Grace  and  Influence  of  the 
Holy  Ghoft ;  that  is,  we  muft  have  been  ca> 
pable  of  Sin  and  Mhery,  or  elfe  we  had  want- 
ed thefe  Motives  to  the  Love  of  God,  which 
the  Difpenfation  of  the  Golpel  affords,  and 
which  will  make  up  the  Happinefs  of  Hea- 
ven to  us.  Creatures  cannot  comprehend 
the  Divine  EfTence,  but  they  know  and  love 
God,  according  as  he  manifofjs  himfelf  to  them; 
and  therefore  that  Difpenfation,  which  doth 
moft  manifeft  the  Love  and  Wifdom,  and 
Goodnefs  of  God,  doth  moft  conduee  to  the 
Glory  of  God  and  the  Happinefs  of  Men. 
The  BlefTed  fhall  fee  God  face  to  fact,  they 
fhall  enjoy  his  Prefence  and  partake  of  his 
Glory,  and  in  this  their  Happinefs  will  con» 
lift;  but  the  Love  of  God  is  not  only  the 
neceffary  cpnfequence  of  this  Beafitick  Vifion, 
out  it  is  antecedently  necefTary  to  qualify  us 
for  it,  and  the  more  any  Soul  is  inflamed  with 
the  Divine  Love*- the  fuller  and  more  perfeft 
Vifion  of  God  we  muft  fuppofe  it  to  enjoy. 
But  Goodnefs  is  the  Object  of  our  Love,  and 
hot  Goodnefs  in  the  Idea  fo  much,  as  Good- 
nefs extended  to  us :  And  as  God's  Goodnefs  is 
Rrore  manifefted  in  fending  his  Son  to  atone 

for 


The  ^eafonablenefs  and  Certainty 

for  our  Sins,  than  it  could  have  been  by  ex- 
empting us  from  all  poffibility  of  Sinning; 
(b  our  Love  to  him  muft  be  more  ftrongly  ex- 
cited, whereby  the  Soul  is  dilated,  as  it  werey 
and  made  more  receptive  of  the  Communi- 
cations of  the  Divine  Ertence  in  the 
Beatifick  Vifion.  As  Faith  is  made  perfect  by 
Works  proceeding  from  Love  in  this  Life,  and 
without  Charity  is  nothing  worth  5  fo  in  the 
other  World,  where  Faith  fhall  be  fwallowed 
up  in  Vifion,  Love  muft  be  that  Power  or 
Quality  in  the  Soul,  whereby  we  become  ca- 
pable of  receiving  the  Divine  Communications, 
and  the  more  extentive  and  boundlels  this  is, 
the  more  bappy  we  lhail  be ;  and  therefore, 
whatever  is  moft  conducing  to  advance  the 
Love  of  God  in  us,  is  the  heft  means  of  our 
Salvation  and  future  Happinefs. 

The  Motives  which  the  Chriftian  Religion 
affords  us,  to  the  Praife  and  Love  of  God, 
will  accompany  us  for  ever  to  augment  and 
improve  the  Happinefs, even  of  Heaven  it  felf, 
where  Charity  never  fails :  and  it  is  not  con- 
ceivable how  the  Divine  Love  could  have  been 
fb  fully  manifefted,  and  fet  forth  to  us  fo  glo- 
riouily,  if  Man  had  never  falln,  but  by  repre- 
(entihg  to  him  the  Danger  of  his  Fall,  and 
the  gracious  Defign  of  God  towards  him,  fup- 
poling  he  had  fali'n.  To  have  efcaped  Hell, 
snd  to  find  our  felves  in  the  unchangeable 
Poffetfionof  Sajvatfon  by  the  free  Mercy  and. 
(joodneis  of  God?  and  by  the  Death  of  his 


of  the  Chriftian  IReligion^  r^t 

own  Son,  are  Thoughts  which  muft  create  a 
hew  Heaven,  as  it  were,  in  Heaven  itfelfj 
I  mean,  they  will  enlarge  our  Souls  to  the  ut- 
mdft  Capacities  of  our  Natures,  and  fill  and 
actuate  them  with  inch  Divine  Ardors  of 
Love,  aTs  if  we  had  been  kept  neceffaiily  froni 
all  Sin,  Teem  impoffible  to  have  been  raffed  in 
US.  The  Angejs  themlelves'r^K^  over  one 
Sinner  that  repenteth,  and  that  Joy  mail  have 
been  wanting  to  them,  who  are  of  fo  mucli 
higher  and  more  excellent  a  Nature  than  w$ 
are  of,  if  there  had  been  no  Poffibility  either 
of  Sin,  or  of  Repentance.  And  the  wonder- 
ful, Difpenfation  of  the  Gofpel  is  an  eternal 
Subject  of  Praife  and  Adoration,"  an  eternal 
Fountain  of  Love,  apd  Joy,  and  Happinefs  to 
all  the  BlefTed  Spirits  in  Heaven,  ■ 

The  more  the  Divine  Attributes  are.dit 
played,  the  more  Adorable  the  Majelty  of 
God  will  appear,  and  will  become  the  greater 
Object  of  our  Praife  and  Veneration ;  thofe  thit 
are  wife  and  good  will  be  made  the  wiferand 
better  by  it,  and  the  happier  in  the  Contempla- 
tion of  the  Divine  Perfections.  Now  a  Go-- 
vernour  in  his  Laws,  and  in  the  Method  and 
Order  of  his  Government,1  has  regard  chiefly 
to  the  Good  and  Obedient,  mid  has  little  Con^ 
cern  for  the  reft.  And  we  niuft  confider  God 
not  only  as  the  Father,  but  as  the  Governour 
of  Mankind ;  and  thoJ  an  earthly  Father  per- 
haps would  by  all  means  poffible  preserve  hii 
Son  from  incurring  Puniihrnent,  yet  a  good 

R  6dvcn£i 


24*  The  %eafonablenefs  and  Certainty 

Goveniourj  when  the  Ends  of  his  Govern- 
ment can  be  better  obtained  by  leaving  him  to 
his  Liberty,  would  nor  reftrain  him  by  any 
Force  or  Violence.  Therefore  if  the  Liberty 
of  Choice  in  Men,  and  the  Poffibility  of  their 
Sin  and  Damnation  be  for  the  Glory  of  God, 
and  for  the  Benefit  of  good  Men,  and  be  no 
Injury  to  the  Bad ;  this  is  a  iofrlcient  Account, 
why  -man  was  not  neceflarilj  re  ft  rained  from 
Sinning,  tho'  Damnation  be  the  confequence 
of  it.    • 


CHAR    XIII. 

Of  the  Fall  of  the  Angels,  and 
of  our  Firji  Parents. 

IN  the  Beginning  God  created  every  thing 
perfect  in  its  kind,  and  endned  the  Angels 
and  Man  with  all  intellectual  and  Moral  Per. 
fe&ions  fnitable  to  their  re fpe&ive  Natures: 
but  fb  as  to  leave  them  Capable  of  finning. 
For  it  pleafed  the  infinite  Wifdom  of  God 
(  for  the  Reafbns  already  alledg'd,  and  for  ma= 
ny  more,  and  greater  Reafbns  perhaps  than  any 
man  is  able  to  imagine)  to  place  them  in  a 
State  of  Tryal,  *and  to  put  it  to  their  own 
Choice,  whether  they  would  ftand  in  their 
prefent  Condition  of  Innocence  and  Happi- 

he% 


hf  the  Chriftian  Religion. 

flefc^if  which  they  were  created,  or  fall  into 
Sin  and  Mifery.  We  have  little  or  no  Account 
in  the  Scriptures  of  theCaufeor  Teniptation^ 
which  occafioned  the  Fair  of  -Angels.;  bee£$fe 
fa  doth  not  concern  tte  to  be  acquainted  wftfr 
it ;  afid  therefore  it  little  becomes  us  to  fj£ 
inquifitive  about  it.  Indeed  it  is  very  diffh 
cult  to  conceive,  how  Beings  of  fo  Grea£ 
Knowledge  and  Purity,  as  the  Falfn  Angels 
once  were  of?  fhould  fall  into  Sin  :  But  it  muft 
be  confidered,  that  nothing  is  more  unaccoun- 
table  than  the  Motives  and  Caufes  of  Actios 
in  Free  Agents  :  when  any  Being  is  at  Liberty 
to  do  as  it  will,  no  other  Reaton  befides  its 
own  Will  need  be  enquir'd  for,  of  its  Actings., 
What  is  liable  to  Sin,  may  fin,  whatever  the 
Motive  be;  and  to  enquire  after  the  Motive 
is  to  enquire  what  Motives  may  determine 
a  Froe  Agent,  that  is,  an  Agent,  which 
may  determine  it  felf  upon  any  Ground  or 
Motive. 

But  how  perfect  and  excellent  fbever  any 
Creature  is,  unlefsitbe  fo  confirmed  and  efta- 
blifhed  in  a  State  of  Parity  and  Holinefs,  as 
to  be  feeured  from  ail  portability  of  Sinning, 
it  may  be  fuppofed  to  admire  it  felf,  and  dote, 
upon  its  own  Perfections  and  Excellencies,  and 
by  degrees,  to  neglect  and  not  acknowledge 
God  the  Author  of  them,-  but  to  fin  and  re- 
bell  againft  .Him.  And  it.  is  moft  agreeable 
both  to  Scripture  and  Reafbn,  that  Fride  was.: 
the  caufe  of  the  Fall  of  Angels,    For  thofe 


—±. 


344  ^e  ^af°na^enefs  an<l  Certainty 

Excellencies  which  might  fecUre  th^if  from 
any  other  Sin  proved  a  Temptation  to  this, 
and  the  greater  their  Perfections  were^  the 
greater  was  the  Temptation ;  as  in  a  Man 
who  is  guilty  of  Spiritual  and  Pharifaical  Pride, 
all  that  is  good  and  commendable  in  him  af- 
fords him  only  matter  for  Ins  Sin.  So  that 
where  there  is  a  freedom  of  Will  and  a  po(* 
jibility  of  Sinning,  the  very  Perfection  of 
Nature  in  a  Creature  may  be  made  an  Occa- 
fion  to  fin ;  and  that,  which  excludes  other 
fins  may  prove  a  Motive  and  Temptation  to 
Pride,  v/hich  therefore  we  have  peaibn  to 
conclude  was  the  Sin  of  the  Fall'n  Angels. 

As  to  the  Fall  of  Man,  however  the  Thing 
may  be  difputed,  the  Effe&s  of  it  are  vifible 
in  the  ftrange  Pronenefs  of  Humane  Nature, 
to  a£r.  againft  Reafbn  and  Confcience,  that  is, 
to  a£r.  in  plain  contradiction  to  it  feli^  and 
its  own  Principles.  This  is  a  State  in  which 
it  cannot  be  fuppofed,  that  Mankind  was  at 
firft  created  by  the  infinitely  Good  and  Holy 
God.  And  the  mod  plaufible  Opinion,  and 
that  which  has  moft  LcneraHy  obtained  a- 
mong  the  Heathens,  is,  that  the  Souls  of  Men 
had  a  Being  before  they  came  into  this  World, 
and  were  fent  into  Human  Bodies  in  Pnnifh- 
ment  for  what  they  had  done  amifs  in  a  pre- 
cedent State.  But  this  is  mere  f  ufpicion  and 
Conjecture  without  any  poffibility  of  Proof, 
"  and  there  is  this  plain  Reafon  againft  it,  that 
*o  man  can  be  punifhed  for  his  Amendment,' 

who 


of  the  Chriftian  (Religion*  %xm 

who  knows- nothing  o£  it.  For  it  is  inconfi- 
ftent  with  the  Nature,  and  end  of  Punifhment, 
that  the  Offender  fbould  not  be  made  fenfible 
of  his  Fault,  efpecially  when  the  Punifhment  is 
defigned  for  his  Amendment,  as  it  is  laid  ta 
be  in  the  prefent  Cafe. 

If  it  can  be  fuppofed,  that  Men  may  pofn> 
bly    retain  no   Remembrance  of  what   they 
did  in  another  State,  yet  if  their  Faults  were 
not  kept  in  Memory,  they  fhould  be  brought 
to  their  Remembrance,if  this  Life  were  defigned 
as  a  State  of  Punifhment  in  order  to  Amend- 
ment.   But  the  State  of  this  Life  is  fo  far  from 
being  thought  a  Punifhment,  that  Men  natural- 
ly are  of  nothing  more  fond,    nor  dread  any 
thing  more  than  to  leave  it.     And  tho'  Men 
meet   with  great  Afflictions  here,    yet  thofe 
do   not   befall    thole  only   or    chiefly,    who 
by  their  Pronenefs  to  Evil  in  this  Life,  might 
be  fuppofed  to  have  been  the  greater!:  Often* 
ders  in  a  former  State,  and  every  Calamity  hasj 
not  the  Nature  of  Punifhment.     The  Suffer? 
ings  aftd  Miferies  which  we  endure  by  reafbn 
of  Adams  TranfgreiTion  are  not    fb    properly 
Punifhments  as  the  Effects  and  Coqfequences 
of  his  fin  :  But  Perfonal  Faults  fiich  as  ai  e  fup- 
pofed to  have  been  committed  in  a  State  of 
pre-exiftence  require  a    proper    Punifhment, 
and  if  the  Puniihment  be  for  Amendment,  as 
it  is  fuppofed   to  be  in   this  prefqnt  Srate, 
both  the  Fault  and   the  Punifhment  muft  be 
known,  with  the  Caufe  and  End  of  its  being 

R  3  in^ 


The  Reafonablenefs  apd  Certainty 

infliQed,   and     the    greater!.   Offenders    muft 
undergo  the  (evereft  Pmufhmenr. 

The  Account  which  the  Scripture  gives  us 
cf  the  Fall  of  our  Firft  Parents  may  be  confi- 
dered  either,  i.  in  the  Manner,  or  3-  in^the 
f  onfequences  of  it* 

i.  If  we  confiderthe  Manner  of  the  Fall  of 
jDur  Firfl  Parents,  i.  Eve  was  beguiled  by  the 
Serpent,  and  ddtm  was  enticed  by  Her  to  eat 
ths  Forbidden  Fruit.  2.  They  both  eating  of  it, 
thereby  fell  from  their  State  of  Happinefs. 

So  Eve  was  beguiled  by  the  Serpent,  and 
Jd&rj  was  enticed   by  her.     It   is  not  to  be 
fcppofed,    but  that  the  Devil   would  ule  all 
thi'  Means    that   the    fubtilty  of  his  Malice 
could  invent,  to  procure  the  Ruine  of  Man- 
kind, and  that  thtretore  he    would   not  only 
ke  ule  of  inward  Suggestions,  but  of  out- 
ward Allurements  alfo  by  a  vifible  Jhape  and 
Appearance,    And  if  he  had  ailumed  the  fhape 
of  a  Man  or  Woman ;    Eve  kpew  that  there 
was  none   of  Human   Kind  but  Ad  Am  and 
Jicr  felf  in  the  World,  and  therefore  that  Shape 
was  leaft  of  a}|  proper  for  him  to  make  u(e 
of     puf  |f  lie  ^il  ailumed  any  other  fhape, 
pr  .  ,.i>y  ccher  Creature  as   his  In- 

;he  lame,  or  the  like  Objections  might 
jnft  it,   that  can  be   fuppofed  againft 
JiU  beguiling  Eve  by  a  Serpent,  " 

The  Serpent's  fubtilty  made  him  the  fitter 
Inftrument  for  the  Devil's  Purpofe,  for  all  fi* 
nice  Agents  can  act  no  other  wife  than  as  the 

matter 


of  the  Chrijiian  Religion.  1 47 

matter  they  have  to  work  withal  will  per- 
mit,    It  is  fuppofed  by  a  Q)  Perfon  of  great  <>> 
Learning,  that  Eve  was  tempted   by  a  fiery  {'■  \ 
flying  Serpent,  fuch  as  are  ftill  fc-en  in  fomQ^hp. n. 
Parts  of  the  World,   of  great  brightness  and 
Splendor,  being   (tiled  Seraphims:    Npm.  xxi.  ^  rjJt^ 
6,  8V  Ifai.  xiv.  29.  which-  is  a  Name  that  de-  •'•--«.  '#. " 
notes  likewile   one  of  the   highefl:  Orders  of  jj/ 
Angels;  and  he  concludes  that  this  fijry  Ser-xr.'ii.  «i 
pent  appeared  to  Eve  in  fuch  a  Shining  and'/'5-' 
Beautiful  Luftre,  as  fhe  had  feen  Angels  ap-™^.'/'-^." 
pear  in  before,  and  that  it  was  miftaken  Dyptt.i*vi» 
her  for  an  Angel.     This  Account  has  great ^/Jp*/" 
probability  in  it;  but  if  it  fhould  not  be  ad-jfcf.i/ 
1  mitted,    yet   we  may   oblerve  that  ordinary  ry;rr> 
Serpents   were  generally    eiteemed  (acred  by^L'J 
the  Heathens,  as  it  is  evident  from   the   Ci 
duceus  of  Mercury,  and  many  Other  io&urces; 
the  light  of  them  was  accounted  a  (b;  good !, 'e)  rder. 
Omen,  and  the  (c)  Gem)  were  painted  under  Mix  *&. 
the  form  of  Serpents.     It   was    (d;  reportel^Q^ 
both    of   Alexander     and   ScJpio,  that    tnc  44 

were  begotten  of  Jupiter  under  the  fhape  of  J!w'f*  ^ 
a  Serpenr,  and  (e)  jEfculapiiis  is  (aid  to  have  ^r.7^3 
afTumed  that  form,  when  he  wastranfpc  -rr:-.  ' 

in    the    time  of    a  great  Plague   item  Epi-  sx?;'i //,  L 
d&nrus  to  i^ow^,  (?)  Serpents  were  had  in  t:\cr     . 


The  Story  of  (s)  Qphior.eus  am 

/£*#j    was  taken  from  the    Devifc  a0umi 

R  4  tie 


:  248  Tl?e  iReafonablenefs  and  Certainty 

the  Form  or  Body  of  a  Serpent  in  his  tempt- 
(h)Tertui  ing  0f  £vey  and  the  Hereticks  called  (h)  0- 
Jjjnf?  ffjits  worfhiped  a  Serpent,  and  to  name  no 

more  inftances,  Serpents  have  commonly  had 
Religious  Worfhip  paid  them  both  by  Antient 
Acoftj/I. and-  (^  Moclern  Heathens.  And  if  the  Devil  has 
5.  r.$"  12",  been' fo  generally- Worfliiped  in  the  Form  of 
iJgMmin.  ^  seipent  fince  the  Fall,  it  can  feern  no    in- 
zjL  j,^4.  credible  thing  that  he  fliould  by   a  Serpent 
{deceive  £^.v    He  teems  to  have  prided  him- 
felf  is  this 'manner  of  Worfhip,  to  infult  and 
trample  upon  fall'n  Mankind,  by  caufing  him* 
felf  to  be  adored  under  that   very  form,  by 
■which  he  nrft  wrought  our.Ruine;  to  which 
purpofe  QUmsns   Alexmdrinus    Q)    obferves, 
that  in  the  Feafts  of  Bacchus,  they  were  wont 
to  cry  out  Swkv  meaning,  as  he  fuppofes  Eve ; 
(m)  Lucretius  makes  Eva»,  a  Denomination  of 
JUccbus.     However  it  can   be  no  impoffible 
thing,  that  E1/4  fhould  be  deceived  once  by  a 
Creature,  by  which  her  Pofterity  lias  been  de- 
ceived,   even  to  the  Worfhip  of  it  in  fb  ma- 
ny Ages  and  Countries  fince*    The  Speech  of 
a  Scroe.it    could    be   no   friehtful   thing   to 
£vc4    who  knew  not  what  Fear  was  before 
Slier  VaW]  and  if  it   be  thought  abfiird  (tho' 
.v-ap  ih  foon  after  her  own  Creation)  that 
(Jiopld  not  know  but  that  other  Creatures 
might  have  the  ufeof  Speech  ^s  well  as  Man  * 
ITet  why  might  not  file  attribute  his  faculty 
oi'  Speech  to  the  Vertue  of  that  Fruir,  which 
he  might  be   fuppofed  to  have- ta (led,    and 

from 


of  the  Chriftran  Religion.  zqq 

from  his  own  Experience  to  recommend  to 
her.  So  far  is  it  from  any  Inconfiftency  or 
Improbability,  that  Eve  fhould  be  beguiled  by 
a  Serpent ;  and  when  (he  was  once  deceived, 
it  will  not  be  denyed  but  that  A&am  might  be 
•enticed  by  her. 

2.  The  Sin  committed  by  our  Firft  Parents 
was  in  eating  the  forbidden  Fruit,  and  they 
both  eating  of  it,  feil  thereby  from  their  Pri- 
mitive State  of  Happinefs.  The  time  when 
our  Firft  Parents  (inned  is  uncertain,  and  there- 
fore, there  is  no  ground  for  the  Obje&ion, 
which  fbme  have  framed  by  crowding  a  long 
feries  of  things  into  the  Bufinefs  of  one  day. 
Many  Circumftances  are  omitted  in  the  Scri- 
ptures concerning  the  State  of  our  Firft  Pa- 
rents in  Paradife,  and  relating  to  their  Fall. 
For  no  more  is  mentioned  than  was  needful 
to  Mofes^s  Defign^  which  was  to  give  a  very 
brief  Account  of  the  moft  remarkable  things 
that  had  paft  from  the  Creation  to  his 
own  Times.-  It  appears  that  our  Firfl:  Parents 
were  no  ft  rangers  to  the  Prefence  and  Voice 
of  God,  and  there  is  no  reafon  to  doubt 
but  that  they  -  were  fully  inftru&ed  in  the 
Terms  propoled  to  tftem,  with  the  Reafona- 
blenefs  of  God's  Commandments,  how  much 
depended  upon  their  Obedience,  what  danger 
they  were  in,,  and  how  eafily  they  might  es- 
cape it,  and  become  enftated  in  Everlafting  In* 
nccence  and  Happinefs. 

God  had  determined  to  make  Tryal  of  them 

by 


%  «  o  The  <%eafonahlene/s  and  Certainty 

by  purpofing  an  eafy  inftance  of  their  Obedi* 
ence,  and  by  forbidding  them  the  ufe  of  but 
one  Tree  in  Paradife :    It  was  but  a  fmall  re- 
ftraint,     and   they  had  Ability   enough    to 
have  overcome  the  greateft  Temptation,  and 
Life,  and  Death  were  fet  before  them,  as  the' 
Reward  or  Punifhment  of  their  Obedience  or 
Difobedience,    upon    eating     the  forbidden 
Fruit,    they    muft  furely    die ;    but   if  they 
had  but  refrained  from  it,  another  Tree  was 
provided,  the  eating  of  which  fhould  as  cer- 
tainly have  made  them  Immprtal,  as  this  made 
them  fubjecl:  to  Death  :  For  then  without  ever 
undergoing  Death,  they  fhould  have  been'tran- 
flated   to   a  State  of  more  perfect  Blifs  and 
Happinefs. 

It  cannot  be  deny'd,  but  that  it  was  very 
fitting  and  reafonable,  that  God  fhould  lay 
fbme  Reltraint  upon  our  Firft  parents,  where- 
by he  might  be  obeyed,  and  his  Soveraignty 
acknowledge  :  And  as  no  Law  could  be  more 
eafily  obferv'd  than  this,  To  it  was  moft  pro- 
per for  the  place  in  which  they  were,  and  for 
their   manner    of   Life   and  State  of  Inno- 
cence.   The  common  Rules  and  Laws  of  Mo- 
rality could  then  Icarce  have  any  place,  «but 
it  was  requiiite  that  this  or  fbme  fuch  other 
Inftance  of  Obedience,    fhould  be  impofed. 
Theft,  and  Murder,  and  Adultery,  and  other 
Sins  againfr.  Moral  Duties  were  then  either 
impoflible  to  be  Committed,  or  fo  unnatural, 
that  it  can  hardly  be  imagined,  how  any  of 

them 


of  the.  Chrijllan  Religion.  %  «  g 

diemfhould  be  committed,  whea  there  were 
yet  but  two  Perfons  in  the  World,  in  a  State 
of  perfect  Innocence  |  and  therefore  in  Moral 
Duties  there  could  be  no  Tryal  of  the  Obedi* 
ence  of  our  Firft  parents;  betides,  thefe  were 
ib  well  known   to  them,   that  there  could  be 
no  need  of  any  Command  concerning  them. 
But  God  gives  them  a  Command  in  a  Thing 
of  an  indifferent:  Nature,    that  fb  he  might 
have  a  plainer  proof  of  their  Obedience,  in  a 
thing  which   was  both  indifferent  of  it  felf, 
and  £b  eafy  to  them,   that  nothing  but  a  care- 
le(s  and  perverfe  Neglecl:  could  betray  them 
into  Difobedience.      To  fuppofe  Good    and 
Evil  to  be  in  the  Nature  of  Things  only,  and 
not  jn  the  Commandments  and  Prohibitions  of 
God,  is  in  effect  a  renouncing  of  God's  Au- 
thority ;  but  this  Tree  was .  the  Tree  of  the 
Knowledge  of  Good  and  Evil :    For  it  made 
them  fenfible  of   the  Divine  Authority   upon 
which  Moral  Good  and  Evil  formally  depend, 
tho'  materially    they  be  in    the  Nature  of 
Things;    Whatever  God  is  pleafed  to  com- 
mand or  forbid,  however  indifferent  it  be  in 
it  (elf,  is  for  that  very  Reafon,  lb  far  as  it  is 
commanded  or  forbidden   by  him ,    as  truly 
Good  or  Evil,  as  if  it  were  ablolutely  and 
morally  (bj  "being  enacted  by  the  lame  Divine" 
Authority,    whereby   all  Moral  Precepts  be- 
come obligatory  as  Laws  to  us ;  For  all  Mo* 
ral  Truths,    or  Precepts,  or   Rules  of   Life, 
however  certain  and  neceilary  in  themidve;, 

yet 


f  J  2  The  T^eafonablenefs  and  Certainty 

yet  receive  the  Obligation  of  Laws  from  the 
Divine  Authority,  this  being  the  raoft  certain 
Truth  in  Morality  *  and  in  order  of  Nature  an- 
tecedent to  ail  others,  that  God  is  to  be  obey- 
ed in  all  that  he  commands  or  forbids.  But 
the  Divine  Authority  was  folely  and  purely 
concern'd  in  this  Commandment,  which  had 
no  foundation  in  the  Nature  of  Things,  but 
depended  meerly  upon  the  Will  and  Pleafure 
of  God,  and  by  the  Tranfgreffion  of  this  Law, 
it  became  notorious  to  our  Firli  parents  and 
their  unhappy  Poiterity?  that  both  Good  and 
Evil,  whatever  they  may  be  in  Speculation 
and  abftra&ed  Notions,  yet  as  they  concern 
us.  in  the  Practice  of  our  Lives,  are  to  be  re- 
folvM  ultimately  into  the  Divine  Authority ; 
God  is  our  Lawgiver,  and  nothing  can  be  a 
Law  to  us  but  by  His  enacting,  and  what  he 
enacts  mud  be  a  Law  to  us  ;  and  of  the  fame 
fieceHary  indfpenable  Obligation,  fo  far  as  he 
is  pleafed  to  enjoyn  it,  whether  it  be  a  Mo- 
ral Precept,  or  only  an  indifferent  Thing  in  its 
own  Mature.  It  feems  then  that  God  was 
pleafed  to  manifeft  his  Sovereign  Authority  in 
this  Commandment,  and  to  lhew  that  it  is  ab- 
folute  and  iodepe  upoa  Moral  Good  or 

Evil;  and  that  tho'  his  infiniteHolinefs  andGood* 
nels  would  not  permit  him  to  Command  any 
thing  contray  to  Moral  Duties,  nor  furfe;-  him 
not  to  command  Moral  Good,  and  forbid 
Moral  Evil ;  yet  his  Authority  is  arbitrary  o- 
ver  us,  extending  as  far  beyond  all  the  Duties 

of 


of  the  Chriftian  Religion.  i$$ 

of  Morality  as  he  pleafes,  which  indeed  are 
only  Truths  and  Precepts,  brJt  not  Duties  to 
us  but  by  Vertue  of  his  Authority.  This  Com- 
mandment therefore  was  given  in  AfTertion  q£ 
God's  Authority,  whcm  it  is  always  and  in 
everything  good  to  obey,  and  evil  to  difobey, 
as-otircFirft  parents  found  by  fad  Experience. 
(n)  Maimonides  cbferves,  that  they  had  the  00*&** 
Knowledge  of  Truth  and  Falfhcod  before,  JJj£  p^- 
but  Good  and  Evil  became  known  tothem.i.f.2. 
bv  t  eir  Fall,  whereby  they  understood  the 
Value  of  that  Good  which  they  had  left,  and 
were  made  fenfible  of  the  Yuiery  of  that  Con- 
dition, into  which  t  3  brought  them- 
felves:  They  perceived  A;ow  good  it  was.  to 
obt\  God,  and  how  evil  to  be  difobedient  'to 
Him  in  any  thing  whatfoever. 

(*]  Mr.  biede  has  obferved  that  their  Sin  was  ^  ^  u 
Sacrilege.     God  had  referved  that  Tree  as  ho-  DifcsxnL 
ly  to  Hmftlr  in  Token  of  his  Dominion  and 
Sovereignty,  and  appointed  it  to  fuch  ules  as 
he  had  defigned  it  ror  :  and  therefore  it  was  a 
Sacrifegious  Prophanation  to  eat  of  it ;  jt  was 
a  Theft  or  Robbery,  nolefsthan  the  Robbing  , 
of  God,  as  the  Prophet  (tiles  Sacrilege,  and  an 
lnvafion  of  his  Right.     And  the  i^ord Go* /aid, 
Behold  the  hhn  is  becomekas  one  of  us  to  knot* 
Good  and  tvii.  Gen.  hi.  22.  which  words  are 
generally  fuppofed  to  have  been  fpoken  by  a 
fevere  Sarcafnt,  or#  with  an  upbraiding  Anger 
and  Indignation ;  but  they  feem  to  admit  of 
«a  eafier  Senfe,  if  they  be  thus  interpreted  ; 

Thi 


-  254  "^  ^edfonablenefs  and  Certainty 

The  wan  is  become  <u  one  of  /#,  he  has  mada 
himfeif  as  on^pf  us;  he  has  aifumed  to  him- 
feif an  equality  With  us.  Chnft  thought  it 
not  robbery  to  be  equal  with  God.  Phil.  ii.  6.  to 
be  equal  is  there  w  claim  an  Equality  j  and  fo 
to  become  us  one  of  my  ib  to  challenge  or  pre- 
tend to  become  as  one  of  us",  according.,tp  the 
Devil's  Snggeftion.  Chnft  knew  it  to  be  no 
Injury  or  Prefump.ion  in  Himfeif,  who  was  m 
the. Form  'of  God,  and  was  God  as  well  as  Man2 
to  afTume  to  Himfeif  an  Equality  with  the 
Father :  But  our  Firft  Parents,  who  were 
made  in  the  Image  of  God  and  after  his  Like 
nefsx  were  net  cbniegted  with  this,  but  affect- 
ed iomething  highv,f  £han  the  Ferr~ec~t;ons  of  a 
Creature,  and  aim'd  at  an  indtpendant  State 
o\  Wifdom  and  Immortality  ,  being  fed uced 
by  the  Serpent,  who  laid  uito  the  Woman> 
Te  fhall  not  jurtly  die,  ye  /ha//  be  as  Gods, 
knowing  Good  and  Evi{.  Gen.  iii.  4,  5.  This 
was  a  molt  heinous  Cnme  to  believe  t!  e  Ser- 
pent rather  than  _  God  Himfeif,  and  to  be  fe- 
duced  by  him,  and  hope  by  his  Advice  to  pro- 
cure to,  theiiifelves  Divine  Wifdom  and  lm- 
mortaiteappinels. 

II.  The  Confluences  of  the  Fall  of  our  Firft 
Parents  were  anfwerable  to  their  Crime,  and 
were  eitherlipon  themfelves,  or  upon  their  Po« 
fterity,or  upon  the  Serpent  and  otherCieatures* 

I.  The  Curfe  upon  the  Serpent  was  by  a 
vifible  Obje£t  and  Reprefent  ition,  to  denote 
that  Curie  and  Punifhment  which  was  de«; 

nouricecf 


of  the  Cbriflian  Religion.  %  j  j 

nounced  agaihft  the  Tempter  himielf,  who  af- 
fumed  the  Body  of  a  Serpent.    The  Serpent 
before  had  a  freer  and  ftronger  Motion,  and 
could  lift  up  himfelf  and  reach  the  Fruits  of 
the  Trees,  but  is  fince  confined  to  the  Ground, 
and  is  forced  to  feek  his  Food  in  the  Duflr. 
And  there  being  Relations  of  Serpents,  which 
carry  Part  of  their  Body  erect,  this  before  the 
Curfe  might  belong  to  the  whole  Kind  of 
them  in  another  manner,    than  it  doth  fince 
to  any  one  Sort.    The  Bafilisk  is  faid  to  ga 
with  his  Head  and  Breaft  erect,  and  a  Serpent 
Call'd  (p)inCVrM  the  Noya>  will  ftand  with^^^V 
half  his  Body  upright  for  two  or  three  hours  ccjip** 
together.     (fyThefe  may  he  for  Monuments ic-  7- 
•of  the'Truthof  the  Curfe  upon  the  reft;  as^^S 
fbme  of  the  Race  of  the  Giants  were  left  in  Ub\.m§i 
the  Land  of  Canaan,  till  Davits  time,  as  a  Me-  xh* 
morial   to  the  lfraelites   of  the  Miraculous 
Power  of  God  in  the  Conqueft  of  the  Land 
by  their  Forefathers. 

The  Curfe  of  the  Ground  was  for  a  Punifh- 
mAit  to  Jttam  and  his  Pofterity,  and  can  be 
confidered  no  otherwife,  nor  be  made  matter 
of  Objection,  unlefs  it  be  thought  unreafbna- 
ble  to  inflict  a  Curfe  upon  Mankind  for  this 
Offence  qf  eating  the  Forbidden  Fruir,  by 
making  the  Earth  lefs  fruitful  and  pleafant  to 
them.  Tho'  the  Garden  of  Eden  were  the 
moft  delightful  and  happy  Part  of  the  Earth, 
yet  the  whole  Earth  before  the  Fall  was  very 
different  from  what  it  has  been  fince.  For  if  it 

had 


"%  5  6  The  iRjafonablenefs  dni  Certainty 

had  continued  as  it  was,  the  Curfe  and  Pu- 
nifhment  upon  Mankind  could  not  have  been 
effected  in  that  manner,  in  which  it  was  de- 
termined. 

2.  Our  Ffrft  Parents  were  turned   out  of 
Paradife,   and  not  fuffered    to    tafte    of  the 
Tree  of  Life.     They   had  been  charged  no^ 
to  eat  of  the  Fruit  in  the  midft  of  the  Gar- 
den, and  Threa  tried  with  Death,  that  is,  that 
they  fhould    become  Mortal,    and  be  fure  to 
die,  if  they  would  prefume  to  eat  of  it.    To 
be  {iibject  to  Mifcry  both  in  Bocy  and  Mind, 
■lb' 'that  the  Body  fhould  decay,  and  at  laft  be 
diffolved,  and  the  Soul  which ;  could  not  Pe- 
rifh  fhould  be  miferable   after  its  reparation 
from  the  Body,  was  the  Original  Nction   of' 
Death ;  and  our  Firft  Parents,  who  had  never 
feen  what  Natural    dying  was,    underftood 
Death  no   otherwife.  than  as  a  Privation   of 
Happinefs,  and  confequently  a  State  of  Mile-T- 
ry, both  in  this  Life  and    the  next:    The  fir-ft 
was  unavoidable,  the  latter  to  b$  avoidecLby 
Repentance,   and    a  future  Obedience    tnro* 
Faith  in  God's  Mercy  for  drift's  fake. 

They  were  hindred  from  tailing  of  that  Tree 
Which  was  to  have  been  the  Means  and  Inftru- 
rhent  of  Immortality  to  them.  For  God  who  has 
given  a  Medicinal  Vertue  and  a  Power  of 
Nourifhment  to  other  Fruits  and  Herbs,  might 
convey  a  Power  and  Influence  into  this  Tree, 
of  rendring  Men  Immortal  by  preventing  the 
decays  of  Nature,  and  Nourifhing  or  Streng- 
then- 


of  the  Cbriftian  Religion.  ^  y  t 

thniiig  them  to  an  endlefs  Life.  How  this 
fhould  have  been,  we  are  now  no  more  able  to 
know  than  to  become  immortal  here  upon 
Earth  ;  But  this  was  God's  Decree,  that  Im 
mortality  fhould  be  annext  to  the  taft'm- 
that  Tree,  and  therefore  our  Firft  Parens, 
when  they,  had  incurred  the  Penalty  of  De^th, 
were  not  fufFered  to  tafte  of  it,  but  were  for- 
ced  out  of  Paradife,  and  it  was  juft  that  the^r 
fhould  be  hindred  from  enjoying  any  longer 
the  Delights  of  Paradife,  for  the  TranfgrciTion 
of  a  Commandment,  which  wantpnnels  onlv 
and  a  vain  and«crirhirial  Curiofity,  coujd  make- 
them  difobey. 

.  We  are  able  to  give  little  more  Accountjiow 
theFoodwenoweat.cannourifh  and  fuflainus 
from  time  to  time  for  Threescore  and  Ten,  or 
Fourfcor..  Years,  them  'now  the  Fruit  of  the 
Tree  of  Life  fhould  have  been  a  preservative 
to  keep  Men  alivje  for  ever*,  only  this  we  have 
the  Experience  of,  .and  fo"  fancy  we  can  tell 
how  it  comes  to  pate  ;  but  that  is  ftrange  to 
us;  and  what  isfti  ..•  >y]en  wonder  at,  and 
will  hardiy  believe  it.  But  fince  Gcd  Las  en- 
dued our  ordinary  Food  with  a  power  of  Noli-  • 
rifhiTicnt,  no  man  can  reafonably  doul  t  bit  • . 
that  lie  might  endue  this  Fruit  with  fuch  a 
Vertue,  that  itTOiouId  have  made  men  imrnor 
tal  to  Tafte  of  it,  and  have  prevented  that  decay 
of  Nature,  which  now  frill  creeps  upon  us  in 
the  ufe  of  other  Food.  We  may  well  fuppofc, 
lhat  if  they   had  once  tailed  'of  this  rWii, 

S  they 


274  The  G(eafonablenefs  and  Certainty 

they  fhould  have  fuffered  no  Decay,  but  have 
lived  in  conftant  Vigour  here,  tho'  partaking 
afterwards  only  of  other  Nourifhment,  till 
they  had  been  tranflated  to  Heaven.  -Or  it 
might  be  defign'd  not  as  a  Phyfical,  but  a  Sa- 
cramental Caufe  of  Immortality,  that  is,  as  a 
Sign  and  Pledge  of  Immortality,  God  having 
decreed  that  upon  the  Tailing  of  this  Fruit, 
Jdam  and  his  Pofterity  fhould  have  been  im- 
mortal. But  the  Forbidden  Fruit  being  of  a 
moft  delicious  Tafte,  as  well  as  pleafant  to  the 
Eyes,  and  containing  a  very  fermenting  Juice, 
might  "put  the  Blood  and  Spirits  into  great 
Difbrder,  and  thereby  diveft  the  Soul  of  that  ■ 
Power  and  Dominion  which  it  had  before  over 
the  Body,and  by  a  clofer  and  more  intimate  Uni- 
on with  Matter,  might  reduce  it  to  that  re- 
ferable Condition,  which  has  been  propagated 
and  derived  down  to  Pofterity  with  the  Hu- 
mane Nature  from  pur  Firft  "Parents ;  as  lome 
Poyfbns  now  ftrangely  afFed  the  Nerves  and 
Spirits,  without  caufing  immediate  Death, 
but  make  fuch  Alterations  in  the  Body,  as  are 
never  to  be  cured.  And  it  could  not  be  fitting 
that  Man  fhould  become  immortal  in  this  Con* 
dition,  or  that  the  Threatning  of  God,  how- 
ever, fhould  not  take  place. 

From  what  has  been  hitherto  faid  upon  this 
Subject,  I  hope  it  is  evident,  that  there  can 
be  no  neceffity  of  running  to  Allegorical  In- 
terpretations to  explain  the  Fall  of  our  Firft 
Parents.     And  indeed  all  the  Reafon  that  can 

fee 

/    • 


of  the  Chrlflian  Religion.  j7  j 

be  given,  why  it  is  reprefented  under  an  Alle- 
gory, will  rather  prove  the  Litteral  Senfe.  For 
if  the  Simplicity,  and  the  Cuftoms,   and  Man^ 
iier  df  Life  in  the  Beginning  of  the  World  did 
require,    that  the  Fall  of  our   Firft  parents 
fhould  be  defcrib'd  under  an  Allegory  of  this 
Nature ;   for  the  very  fame  Reafbns  we  may 
fuppofe  that  the  Fall  was  in  this  manper.    For 
What  is  it  which  makes  itfeem  improbable,  but 
only  its  being  difagreeable,  as  fbme  Men  'con- 
ceit, to  Reafon  ?  But  if  it  be  abfurd  to  fuppoffe 
that  fiich  a  thing  fhould  have  been  in  the  Be* 
ginning  of  the  World,  why  is  it  not  a9  abfurd 
that  fuch  a  thing  fhould  be  reprefented  to  thofe,' 
wholiv'd  at  the  beginning  of  the  World,  as  if 
it  had  been  ?  If  this  was  then  the  moft  fitting 
and  proper  Reprefentation  of  the  Fall;  why 
was  it  not  the  moft  likely  manner  for  it  to  hap- 
pen by?   Gods  Difpenfations  are  always  fitted 
to  the  Capacities  and  Circumftances  of  thofe^' 
who  are moft  concern'd  in  them,  and  the  Devil 
in  his  Temptations  applies  himfelf  to  the  Cir- 
cumftances of  thofe,  whom  he  would  feduce  i 
And  it  cannot  be  conceiv'd,  that  the  moft  re- 
markable Thing  that  ever*has  befaln  Mankind 
(  except  the  Redemption  of  the  World   by 
Chrift)  fhould  fo  come  to  pafs,  as  not  to  be  told 
to  Pofterity,  but  in  an  Allegory.  For  if  the  Lit- 
teral Truth  had  ever  been  known,  it  was  im- 
poffible  it  fhould  be  forgotten  in  fo  few  Gene** 
rations,  and  that  Mofes  fhould  put  an  Allege* 
ry.  in  the  room  of  it.     Did  the  Children  ol 
Iftdtlknw  the  Hiftorical  Truth  of  the  Fall;. 

%  2  4$ 


^jS  Tlie  (Rgafonablenefs  and  Certainty 

or  did  they  not  know  it?  If  th^y  did,  why 
fhould  Mofes  difguife  it  under  an  Allegory, 
rather  than  the  reft  of  the  Book  of  Gene- 
fs?  If  they  did  not  know  it,  how  could  it 
be    forgotten   in  (b  few  Ge  is  of  Men, 

fuppofing  it  had  ever  been  known  to  Adams 
Posterity  ?  If  it  Were  never  known,  but  dote 
Relation  of  it  were  always  conveyed  down 
in  Metaphor  and  Allegory ,  then  this  Allegory 
muft  pais  for  Hiftorical  Truth  in  thofe  Ages ; 
and  the  Reafon  why  it  was  delivered  to 
them  in  Allegory,  rauft  be,  becaufe  that  manner 
of  delivering  it,  was  molt  fuitable  to  that 
Age,  and  mod  credible,  and  every  way  moft 
proper ;  and  if  it  were  moft  fitting  that  it  fhould ' 
he  thought  to  hav(*happened  fb,  this  is  a  good 
Argument  that  it  did  really  happen  fo,  fince 
there  is  nothing  hinders,  but  it  might-  fo  have 
happened,  and  it  was  moft  probable  at  leaft 
to  the  firft  Ages  of  the-  World,  that  it  did  fo 
come  to  pafs,  or  elfe  it  would  not  have  been 
requifite  to  relate  it  in  tl^s  manner. 

3.  The  Fall  of  cur  Firft  Parents  brought  a  . 
Curie  upon  their  Pofteritv.  /And  here  it  muft 
be  acknowledg'd,  t|^at  God  may  beftow  h2s 
infinite  Grace  and  Mercies  upon  what  Terms 
he  pleafeth,  and  therefore  he  might  ordain, 
that  the  Happinefs  or  Unhappinefs  of  their 
Pofteriry  fnould  depend  upon  the  Obedience 
or  Difobedience  of  our  Firft  PareTnts. 

(i.)  God  might  ordain  that  the  Gondjtion 
of  their  Pofterity  in  this  World  fhould  depend 

upon 


of  the  Cbrlfllan  Religion.  177 

upon  it,  fo  that  they  fhould  have  been  inv 
mortal  upon  their  Obedience,  and  fhould  be- 
come mortal  upon  their  Dilobedience ;  that 
they  fhould  be  made  fubjecl  to  Cares  and 
Labours,  to  Difeafesand  Dangers  by  reafonof 
die  Fall  of  our  Firil  Parents,  from  which,  o* 
therwife  they  fhould  have  been  exempt.  This 
is  efteem'd  juit  in  all  Governments  amongft 
Men,  that  Children  fhould  be  reduced  to  Po- 
verty and  Difgrace  by  the  Fault  of  their;  Pa- 
rents, from  whom  Riches  and  Honour  were 
to  have  ciefcended  upon  them :  And  this  way 
of  Proceeding  is  juft,  both  in  Humane  Laws 
and  in  the  Difpenfations  of  Providence ;  be- 
caufe  God  and  our  Country  .have  an  antece- 
dent Right  and  Intereft  in  us,  fuperior  to  any 
Man's  private  Title  or  Welfare;  and  this  they 
may  j  jftly  make  ufe  of  to  reft  rain  Men  from 
thpfe  Crimes,-  out  of  Love  and  Concern  for 
their  Pofteritv,  from  which  no  confideration 
of  themfelves  could  have  with- held  them. 
The- Experience  of  the  World  has  found  this 
to  be  the  meft  effeftual  Rcm'edy  with  many 
Men,  and  therefore  the  wileft  and  jufteft  Go- 
vernments have  made  ufe  of  ir,  and  the  mod 
wife  and  juft  God  might  think  fi:  to  deal  in 
this  manner  with  our  Firfr.  Parents,  by  repre- 
fenting  to  them,  that  the  Happinefs  or  Mifery 
of  their  PoT^erity  depended  upon  their  Good 
or  i'l  Behaviour  in  this  one  Inftance  of  their 
Duty.  We  daily  fee  that  Children  common- 
ly inherit  the  Difeafes  of  their  Parents,  and  an 

S  5  extra- 


The  ^eafonahlenefs  and  Certainty 

extravagant  and  vicious  Father  leaves  his  Son 
Heir  to  nothing  but  the  Name  and  Shadow 
perhaps  of  a  Great  Family,  with  an  infirm  and 
fickly  Conftitution,  and  little  or  nothing  to 
fupport  and  relieve  it.  Now  if  thele  Mife- 
ries  and  Calamities  had  been  entail'd  upon  all 
the  Race  of  Mankind  from  Jdam,  the  thing 
would  have  been  the  fame  in  the  Nature  and 
Juftice  of  it  (  for  Numbers  cannot  alter  the 
Nature  of  Things  as  it  is  now,  when  they 
defcend  upon  fome,  only  from  their  imme- 
diate Parents.  And  therefore  it  muft  be  much 
rather  juft,  that  the  Fall  of  our  Firft  Parents 
fhould  make  their  whole  Race  only  liable  to 
fuch  Calamities,  but  not  involve  All  necefTari- 
\y  in  them. 

(2.)  The  Communications  of  God's  Grace, 
and  the  Favours  and  Bieffings  of  his  more  im- 
mediate Pretence,  might  depend  upon  the  Be- 
haviour of  the  Firft  Parents  of  Mankind.  Hq 
might  fend  them  out  of  Paradile,  and  might 
withdraw  his  free  and  ufual  Communications 
of  himfelf  from  them  and  their  Pofterity,  up- 
on this  Forfeiture,  by  their  Difbbedience. 

3.  The  Pronencfs  which  we  cannot  but  ob* 
ferve  in  our  (elves  to  Sin  might  proceed  from 
hence.  We  daily  fee  and  feel  the  corruption  of 
our  Nature,  by  whatfbever  means  we  became 
fubjccl  to  it.  So  that  it  is  in.vaig  to  objeft, 
that  it  would  be  unjuft  that  all  Mankind 
fhould  be  involv'd  in  Jddms  Sin.  For  the 
Condition  which  we  are  in,  is  matter  of  Fa£r, 

of 


of  the  Chrifttanfftglighn.  579 

of  which  no^raan  doth  or  can  doubt:   The 
Queftion  is  only,  how  we  come  into  this  Con- 
dition ;  and  flnce  we  are  born'  in  it ;  and  it  is 
our  Natural  and  Hereditary  evil,   the  Juftice 
and  Goodnefs  of  God  is  cleared  and  vindicat- 
ed, by  afligning  a  Caufe  for  it ;  from  the  Im- 
putations  of  fuch  as   muft  acknowledge  the 
fame  corruption  of  Nature,  but  will  allow  no 
Caufe  or  Reafbn  for  it,  except  the  arbitrary 
Will  and  Pleafure  of  the  Creator.   The  Chil- 
dren of  vicious  Parents  are  generally  molt  en- 
clin'd  to  Vice;  and  if  Men  may  partake  of  the 
evil   Difpofitions,>and    Inclinations  of   their 
more  immediate  Parents,  why  might  not  the 
Corruption  of  the  Humane  Nature  in  our  Firft: 
Parents  defcend  upon  all  their  Pofterity  ? 

( 4. )  The  Happinefs  of  Men    in  the  next 
Life  might   depend  upon   the  Obedience  of 
our  Firft  Parents.     For  when  God  propofed 
to  beftow  upon  Men  Rewards  of  Glory  and 
Happinefs,    which   far  furpafs  any  Pretences 
of  Defert  or  Claim  of  Right,    that  they  in  3 
State  of  Righteopfhefs  and  lnnocency  could 
have  been  able  to  make,  fince  the  Promifes 
were  fb  great  and   the  Happinefs  fo  far  ex- 
ceeding any  thing  to  which  Men  could  pre- 
tend a  Right;   we  muft   be   very  unreafona- 
ble,  unlefs  we  will   confefs  that  God  might 
beftow  his  own  Gifts  upon  his  own  Terms* 
He  might  therefore  debar  Men  from  Heaven 
upon  the  Tranfgreffion  of  our  Firft  Parents, 
becaule  the  Promife   of  Heaven  was  an  act 

S  4  of 


-?  80  :  Tl?e  fyeajonablenefs  atftl  fiertainty 

of  his  free  Bouncy.     For  no  Mahiccan  pretend 
that  an  Innocent  Creature  which  preferves  its 
Integrity,  mull,  for  that  Reafon,  be  advanced 
to-  the    unfpeakable    joys   of  Heaven.  -IsJq 
Creature  can  be  profit  die  to  his  Maker,  and 
an  unprofitable  Servant  can  merit  no  fucli  Re- 
And  what  God    was   not  obliged    to. 
•\v,  tho'  Men  continued  in  the  State  of  In- 
.    he  might  with  all  the  Juftice   and 
Rea&ri  in  the  World  refu(e,    when  Men  be- 
.  .v'v-ilcd  of  their  Innocency,  and  there- 
til  pretences  -to  that  Happincfs 
was  promiled  upon  condition,  thatour 
'I  Parents  had  continued  in  their  Primitive 
and  Orijjinaj  State  of  Righteoufncfs. 

5.)  Goi\  might  ordain  that  all  Men  mould 
Lccohu  to  Eternal  Miiery  by  the  Fall 

of  our  Fit  11  Parents,  and.  that  thofe  who 
would  not  afceept  of  Means  appointed  of  Sal* 
ration  by"  Faith  inChrifr,  to  fefcuc  them  from 
ir,   moulds*-'  rn^Uy*       W-e   no  looncr 

1  Of  the  Fail  of  N&ari*  bi  t  Chriit  is 
forthwith  prpmifed,  evc<n  before  the  Curie 
was  denounced,  upfln  Adam  ind  Eve  for  their 
I  ofthe  Woman  is  immediately 
promifed  to  brnile  the  SepentsHead,  and  after- 
wai  Judgment    is.  denounced,  firft  up- 

on Eve  and  then  upon  Adam  for  their  Tranf- 
tfrellion ;  and  the  Seed  of  the  Womaus  brui" 
iliuj  tiic:  Serptnr's  Head,  is  to  be  underitood 
victory  over  our  Spiritual  Enemies,  and  that 
Cbnqucft    which    mould    be    obtained    over 

Death* 


of  the  Chrlfthn (Religion.  381 

Death  and  Hell  by  Chrift.  For  the  Tempo- 
ral Punifhment  which  was  to  befall.  Adam 
and  Eve  and  their  Pofterity,  is  afterwards 
added,  and  therefore  this  Promife  cannot  be 
underftood  of  a  Deliverance  from  that,  but; 
from  the  wrath  of  God,  and  of  Redemption 
from  Sin  upon  Repentance  under  whatever 
condition  of  this  Life.     - 

The  Confequence  of  the  Sin  of  our  Firft 
Parents  is  to  entail  Grief,   and  Troubie,  and 
Labour,  and  Pain  upon  their  Pofterity,  and  a 
trail  and  infirm  Nature*  expofed  to  Tempta^  • 
tions,  and    deftitute   of  the  Aids   of  Grace, 
and  the  prefence  of  God  in  their  Hearts,  un- 
capableof  Heaven,  and  in  no  capacity  of  a- 
voiding  Hell  without  Chrift's  Merits.      But 
Chrift  was  at  that    very   time    promifed    to 
take  away  all  the  Curie  and  Vengeance  con- 
fequent  upon   the  TranfgreiTion  of  our  Firft 
Parents,  nr.y,  his  Death  was  pre-ordained  and 
determined    beforehand.      For  Chrift   is    the 
Lmmb  Slain  from  the  Foundation  of  the  World, 
Jlev.  xiii.  8.     Who  verily  was  fore  ordained  be- 
fore the  Foundation  of  the  World.    I  Pet.  i.  20. 
He  was  Slain  in  the  determinate  CounfeJ,  and 
fore- knowledge  of  God,   even  before  the  Fall 
of  our  Firft  Parents  came  to  pafs :   the  whole 
Scheme  and  Defign  of  Man's  Salvation  was 
laid  from  all   Eternity  in  God's  Counfel  and 
Decree,  he  forefaw  that  Man  would  fall,  and 
he  determined  to  fend  his  Son  to  redeem  him, 
and  this  he  had  determined' to  do  (b  long  be* 

Jore 


■382  The  ^eafonallenefs  and  Certainty 

fore  the  Fall   of  Man,   even  by  an    eternal 
Decree.    So  that  the  Goodnefs  and  Wifdom 
of  God  had  effectually*  provided  againft  the 
ill  confluences,  to  the  Salvation  of  Mankind 
by  the  Fall  in  all  that  obey  him ;   and  made 
it  imponrble  that  Adams  Pofterity  fhould  be- 
come eternally  Miferable,  and  Tormented  in 
Hell  Fire,  but  through  their  own  Fault.    For 
tho'  we  learn  from  the  Scriptures,  that  Infants 
are  by  Nature  born  in  Sin,  and  the  Children  of 
Wrath,    yet,    whatever   the  Effects  of  that 
Wrath  may  be,  we  have  no  Ground  to  con- 
•  elude,  that  any  one  .fhall  be  condemned,  to. 
the  Flames  and  Pains  of  Hell,    without  his 
own  Perfonal  and   A&ual  Guilt.     The  Re- 
demption of  the  World  by  Chrift  was  de- 
creed from  Eternity,  an<l  was  actually  promi- 
fed  before  any  Child  of  Adam  was  born,  and 
even    before  the  Curfe  was  denounced  upon 
pur  Firft  Parents,  and   a  Remedy   was  from 
the  beginning  provided  againft.  all  that  Mife- 
ry,    which  was  brought  upon  Mankind  by 
their  Tranjgreflion, 


■  „.  -.  *.■*** — 


C  H  A  P.    XIV. 

Of  the  Eternity  oftiell  Torments. 

Here  is  nothing  in  Religion  which  has 
been  thought  by  many,  more  liable  to 

Obje- 


T 


of  the  Chrijiian  (Religion.  38  j 

Obje&ions  than  the  Eternity  of  Hell  Toiv 
ments :  And  yet  I  fhall  undertake  to  prove 
that  they  are  plainly  confident,  not  only  with 
the  Juftice,  but  with  the  Equity  and  Mercy 
of  God, 

I.  I  fhall  prove  the  Eternity  of  Hell  Tor- 
ments to  be  confident  with  the  Juftice  of 
God  from  thefe  Arguments,  j.  Becaufe  both 
Rewards  and  Puuifhments  are  alike  propofed 
to  dur  Choice.  2.  Becaufe  the  Rewards  are 
Eternal  as  well  as  the  Punifhments.  3.  Be- 
caufe it  was .  necefTary  that  the  Sanction  of 
the  Divine  Laws  fhould  be  by  Eternal  Re- 
wards and  Punifhments.  (4)  Becaufe  it  is  nece£ 
fary  that  Eternal  Punifhments  fhould  be  infli- 
cted upon  the  Wicked,  according  to  this  Saxh 
c~tion. 

1.  Both  Rewards  'and  Punifhments  are  a- 
like  propofed  to  our  Choice.     It  is  certainly 
confident  with  Infinite  Juftice,    to  fet  before 
Men  Life  and  Death,   Blefting  and  Curfing, 
and  then   to  deal  with  them    according  to 
their  own  Choice.    And  none  will  fall  into  a 
State  of  Everlafting  Mifery,  but  fuch  as  fhall 
be  convinced   in   their  own  Conferences  of 
the  Juftice  of  God's  Proceedings  with  them: 
And    this   conviction  will    prove   one   great 
part  of  their  Punilhment,   when  they    fhall 
.    confider  that  they  Perifh  only  by  their  own 
Fault,    that   they  were  wilful  and  obftinate 
to  their  own  Ruine;   that  no  Promifes,   no 

Threats 


The  ^eafonablenefs  and  Certainty 

•Threats  could  reclaim  them.  And  this  is  all 
.  the  itnctdt  juttice  cm  require,  to  deal 
\yl  h  Men  according  to  their  own  Choice,  to 
let  thetiichufe  their  own  Condition  of  Hap- 
pinefs  or  Mifery,  and  to  proceed  in  fuch  a 
manner  with  S  v-ieis,  a,  that  they  (hall  be 
convinced  ciiCn'd'-ivcb  that  there  is  no  Inju- 
(tjee  done  tj 

2.  The  Re  are   Eternal    as   veil    as 

the  Punifhments..     If   the   Rewards   on  , the 
-.ot  born    a    jail:  proportion 
to  the-  Punifhtiietlis  on  the  other,    the  Caufe 
had  been  different,,  and    it    had  feemed  hard 
to  fufFer  Eternal   Torments  for    a  friort  Life 
of  Sin,  if  there    had   not  been  Eternal  Hap- 
pitiefs   propofed  to  as   fhort  a   Life  of  Ver- 
afld*  Rightcoufhefs.     But   fince  the    Re- 
vvards  and   the  Punifhments    are  equal,  it  is 
t  heceflary  that  tliere  fhould  be   an  exact 
p/oportion  between  the  Offence  and  the  Fu~ 
fufhment   confidered    in  ;t  felf,    and  without 
ie£c  had  to  the  Rewards;  becaufe  the  Re- 
irti  being EteVfial,  anlwersthe  oppofite  Pu- 
is other  Part.     Thus  Men  are 
WcVnt  to  let  fo  much   Lcfs  ajainft   ib.  much 
n  ',  and  no  Man  pries  him  that  might  have 
tied  as  much  as  he  has  loll,  if  it  had  not  been 
own  Fault,  tho'the  lofs  be  never  Co  great, 
pendecl  upon  never  io  fmall  £nd  fhort 

*v        i 

.j    i  i yah 

It  may    fefern  an    hard   Cafe,    that  a  Man 
aid  loie  iiis  Life  for  but  going  out  of  a 

City, 


of  the  Cbriftian  Religion.  387 

City,  when  he  could  do  no  hurt  by  .it;  nor  in- 
tended to  clo  any  :  and  this  was  the  Cafe  of 
Shimei ;  but  he  had  forfeited  his  Life  before 
to  ttavid,  whojiad  fparM ;  and  he  had  been 
afterwards  engag'd,  it  feaiis,  in  other  ill,  Piu- 
clices,  and  had  probably  been  eoncern'd  with 
Joab  and  others  in  letting  up  SJdonijafj,  (  for 
it  was  another  Shimei,  the  Son  of  ELtJh  of 
Whom  it  is  laid,  that  he  was  not  with  Ado- 
mjxh.  1  Kjngs  i-  8.  iv.  18.)  and  David  gives 
Solomon  the  fame  Direction  concerning  thele 
two  Men.  1  Kjn&  n*  5>  ^-  Solomon  therefore  . 
Fets  him  this  Condirion,  and  he  was  to  expe& 
to  live  upon  no  other  Terms,  but  his  keep- 
ing within  thefe  Bounds,  which  by  the  Coir 
fellion  of  'Shimei  himfeif  was  a  good  faying. 
1  KjngiW.  38.  that  is,  he  was  glad  of  it,  and 
Could  expect  no  kinder  Ufage.  And  if  Solo-  ' 
mon  had  propofed  fbme  great  Reward  to  him* 
upon  Condition,  that  he  had  kept  within  the 
City,  he  had  been .  not  only  m(f,  but  very 
gracious  and  bountiful  :o  him  in  it*  I  am 
confident  any  coridemn'd  Malefactor  would  • 
think  fq.  The  Cafe  of  Mankind  is  like  this, 
but  infinitely  more  gracious  on*  God's  part. 
and  more  provoking  on  on;  s.  The  very  beil 
of  us  were  in  Sin,  and  have  often  forfeited- 
our  Silvation  to  the  Divine  juftice  ;  and  God 
by  his  Soveieign  Power  and  Authority  over 
us  might  have  pfopojed  any  Terms  of  Recon- 
ciliation :  But  he  has  been  pleated  to  appoint, 
that  our  everlaflmg  State  of   Mappings  oc 

Mifery 


%%6  The  <%eafonablenefs  and  Certainty 

Mifery  fhould  depend  upon  the  Moral  Terms  of 
Vertue  andVic^,and  to  fet  everlafting  Happinefs 
agaixft  everlafl  ingMiferyjand  no  man  {ball  be  fen- 
tenced  toHelTForments,but  he  might  have  been 
as  happy  as  he  fhall  find  I 1  imfel  f  to  be  miferable: 

W)  fa      Both  the  W  Jews  and  ^  Heathens  nad  a 

xxxiii.  14.  Notion  of  eternal  Rewards  and  Punifhments, 

ixvi.'24;  as  well  as  Chriftians  ;  and  the  eternity  of  the 

Din.  xn.  jattfT  was  t^Q  great  Impediment,  which  Epi- 

(b)  pJat.  curus  endeavour'd  to  remove  out  of  the  way, 

lufretib* t0  tne  ^ree  EnJ°yment  °f  Men's  Lufts.  For 
i.v.  112.  whatever  (bme  have  laid  in  behalf  of  Epcu- 
Diog.  li-  r„s<)  his  own  word  produced  Q)  by  Tulfy,  too' 
{bag*nceif.  P^11  t0  De  evaded,  (hew,  that  he  did  place 
Hift.  Na-  all  Happinefs  in  fenfual  Pleafures,  only  he  wa$ 
jr?j/'  c°  w^un&  t0  enjoy  them  as  quietly  and  fecurely 
16.  icr/j  as  he  could,  and  for  this  Reafon  laid  down 
apud  6ri-  divers  Rules  by  way  of  expedient  to  keep  the 
5£ ^"„'M«id  in  Peace,  void  of  all  Auxiety  in  this 
gtr  de  la  Life,  and  of  all  Hopes  or  Fears  of  a  future 
^fL«r*des  ^tate  ?  ^he  prevailing  Belief  of  the  eternal 
des  En-  Punifhments  of  wicked  Men  after  Death  was 
nines,  c.  enough  toruine  all  his  Philofbphy  ;  and  there- 

*(x)THfcJore  l^lis  was.  ^y  a^  means  to  be  removed, 
2tu.iib.iiL  which  yet  he  was  never  able  to  effect.  So 
that  this  was  -a  thing  fufficiently  known  to 
make  all  men  fenfible  of  what  they  muft  ex- 
pect would  be  the  conlequence  of  Sin.  And 
what  God  has  threatned  lb  long  before,  and  has 
igiven  Men  time,  and  Opportunity,  and  Abi- 
lity to  avoid,  they  cannot  fall  under,  but  thro" 
their  own  Wilfulnefs  and  Misbehaviour,  and 

can 


tf  the  Cbriftian  Religion.  5S7 

can  have  no  reafbn  to  complain,  when  it 

comes  upon  them. 

£:  It  was  neceffary  that  the  Sanction  of  the 
Divine  Laws  fhould  be  by  eternal  Rewards  and 
Punifhments.The  Sanction  of  all  Laws  is  by  Re- 
wards and  Punifhments,  and  the  Defign  of  ap- 
pointing Punifhments  is  to  affright  Men  from 
Sin,  as  the  end  of  Rewards  is  to  invite  them 
to  Obedience.    The  only   true  Meafure  and 
juft  Proportion  therefore  between  the  Crime 
.and  the  Punifhment,  is  the  fuitableneis  of  the 
Punifhment  to  enforce  Obedience  to  the  Law, 
and  caufe  it  to  be  duly  oblerved.    For  if  the 
Law  be  good  and  neceffary,  and  cannot  be  fb 
well  and  fb  effectually  obeyed  without  a  very 
fevere  Punifhment  to  enforce  it ;  the  Severity 
of  the  Punifhment  is  fb  far  from  Cruelty,  that 
it  is  a  juft  and  wife  Provifion  to  fecure  Obedi- 
ence to  the  Law,  and  procure  all  the  Good  de- 
fign'd  by  it.    Thus  we  always  judge  in  Hu- 
mane Laws:  A  man  is  condemnd  to  lofe  his 
Life  for  taking  from  another  that,  which  he- 
perhaps  could  very  well  fpare  ;  but  we  are  all 
agreed  in  the  Juftice  of  making  fuch  Examples, 
becanfe^we  find  that  Men 'can  fcarce  be  fecure 
in  tjieir  Lives  and  Eftates,  notwithftanding 
the  Severity  of  fuch  Laws.     And  if  the  Ter- 
rors of  everlafting  Torments  will  not  frighten 
Men  from  Sin,  what  effed  would  a  lefs  Punifh- 
ment denounced  have  had   upon    them  ?  If 
men  can  but  once  perfwade  themfelves  that  the 

Torments  of  Hell  are  not  fo  terrible,  they*  free- 
ly 


8  8  The  u{eafonab/ene(s  And  Certainty 

ly  give  thcmfelves  up  to  all  Licentioufnefs  t 
and  we  know  how  fond  Men  of  wicked  Lives 
are  of  fuch  Doctrines.  God  therefore  perfect- 
ly unuerftanding  the  Temper  and  Inclination, 
the  Stnbbornefs  and  Pcrverfenefs  of  Mens 
Hearts,  fb  prone  toVice,  and  lb  back  ward  to  all 
that  is  good;  forefaw  that  a  lei's  Pu.mfhment 
threatned  would  not  prevail  with  Men  to  for- 
fake  their  Sins,  and  get  to  Heaven. 

And  with  what  Face  can  that  Man  object 
that  the  Torments  of  Hell  are  too  great  and  in- 
tolerable, who,  as  terrible  as  they  are,  lives- 
ftill  fecure  and  undifturb'd  in  his  Sins?  If  they 
are  fo  great  that  he  complains  oi»  them,  as; 
unjuft,  Why  doth  he  not  leave -his  Sins?  If  he 
doth  not  forfake  his  Sins,  they  are  not  too 
great,  fince  they  have  not  attained  that  End 
upon  him,  for  which  the  Punifhment  is  de- 
nounced, viz.  his  Repentance  and  Amend- 
ment of  Life  1  But  if  he  doth  not  believe  their 
Eternity,  and  therefore  continues  in  "his  Sins, 
this  fhews,  how  neceiTary  the  Denouncing, 
and  how  neceiTary  the  Belief  of  eternal  Pu- 
nifhments is-  Out  of  thine  own  Month  will  I 
judge  thee,  thou  wicked  Servant  '.  Thou  kneweft 
that  I  was  an  aujlere  Man,  wherefore  then  didft 
thou  not  do  as  thou  waft  commanded  ? 

4.  It  is  neceiTary  that  eternal  Punifhments  ■ 
fhould  be  inflicted  upon  the  Wicked  accord- 
ing to  the  Sanction  of  the  Divine  Laws  by  s- 
ternal  Rewards  and  Punifhments.     We  find 
by  fad  Experience,   how  little  effect  the  Pu- 

'  niftl- 


of  the  Chriftian  Religion*  557 

nifhtnents  now  threatned  have  upon  too  ma- 
ny  Men,  *and  if  they  were  lefs  dreadful  they 
would  be   lb  much   the   Ids    regarded.     Sa 
that  it  appears,   that   the    appointment   of 
eternal  Punifhments  was  but  necefTary  to  keep 
Men  from  Sin,  and  what  God's  Wifdom  faw 
heceflary   to  appoint,   his  Juftice  and  Truth 
will  make  it  neceflary  for  him  to  infliQ: :    For 
what  he  has  fo  often  and  ib  folemnly  decla- 
red, he  can  never  depart  from,  but  will  cer- 
tainly execute  it.     The  Promifes  and  Threats 
nings  relating  this  Life  are  conditional,    and 
are  exprefly  declared   to  be  fb,'  Jer-  xviii.  7, 
8,  9, 10.  becaufe  in  this  Life  Men  are  change- 
able from  Good  to  Bad,  or  from  Bad  to  Good ; 
but  the  Threatnings  as  well  as  the  Promifes 
concerning  the  other  Life  muft  be  abfblute 
and  unconditional,  becaufe  they  relate  to  an 
unchangeable  final  State,  which  will  admit  of 
no  alteration  either    in    the  Wicked  or   the 
Righteous.     It  is  not  therefore  becaufe  God 
Can  recede  from  his  Threatnings  rather  than 
from  his  Promifes ;  that  >Njneveh  was  (pared, 
but  becaufe  all  Threatnings  belonging  to  the 
State  of  this  Life  imply  a  condition   of  Re- 
pentance, upon  which  they  are  not  to  be  in- 
flicted, as  Jonah  and  the  Nimvites  themfelves 
well  underftood:  but  then  allPromifes too, which 
concern  thisLifeare  under  the  like  conditioned 
are  not  to  be  performed  upon  the  Oifobedience 
of  thofe,  to  whom  they  are  made,  as  we  are 
aiTured  by  God's  exprefs  Declaration,     But 

T  ivha$ 


}  j  6  The  ^cafonxblenefs  and  Certainty 

what  is  threatned  or  promifed  to  Men  to  be- 
fall them  after  this  Life,  is  promifed  or  threat- 
ned  to  befall  them,  when  they  fhall  be  in  a 
fixt  unalterable  State,  and  therefore*  rauft  be 
unc-pable  of  any  Condition  or  Referve  to  be 
implied  in  ir.  For  when  Men  continue  the 
fame  they  were  at  the  time  when  God's  Pro- 
mifes  and  Threatnings  were  declared  to  them, 
his  Promifes  and  Threatnings  always  take 
place  in  this  World  according  to  the  full 
extent  and  importance  of  the  "Words  in 
which  they  were  delivered  ;.  and  therefore 
they  muft  thus  take  place  in  the  next  World, 
into  which ,  when  Men  are  once  entred , 
they  muft  for  ever  continue  equally  fit 
Objects  either  of  the  Divine  Promifes  or  Threat- 
nings, as  they  were  at  the  time  of  their  Death. 
The  Point  is,  that  God  never  changes,  but 
Men  are  changeable  in  this  Life ;  md  both  his 
Promifes  and  Threatnings,  which  concern  Men 
here,  fuppofe  them  fuch,  and  therefore  Re- 
wards are  with-held,  or  Punifbments  remitted 
in  this  World,  as, Men  fall  into  Wickednefs, 
or  become  reclaim'd  from  it.  But  in  the  other 
World,  where  the  State  of  Men  is  unalterable 
from  good. or  bad,  vert uo us  or  vicious,  both 
the  Promifes  and  Threatnings  of  God  muft  be 
punctually  fulfilled,  and  can  admit  of  no  Con- 
dition or  Refervation.  God  has  fworn  that 
thofe,  who  •will  not  believe  and  obey  him, 
(hall  not  enter  into  bis  Reft.  Heb.  iii.  18.  and 
what  he  has  once  fworn  is  irrevocable.  Heb. 

vi. 


of  the  Chriftian  %eligion.  -%c^ 

Vl.  1 7.  If  we  belfe've  not,  yet  be  abi'deth  faith' 
ful,  he  cannot  deny  himfeif  2  Tim.  ii.  I}.    And 
it  is  not  only  threatned  that  the  Wicked  fhall 
fuffer  eternal  Punifhment,   but  it  is  likewife 
exprefly  foretold,  that  the  wicked  fhall  be  fen- 
tenced  to  ever  lofting  fire  at  the  Da£  of  Judg- 
ment, and  that  they  fhall  go  away  into  everlaft- 
ingT?uni(hment.  Matth.  xxv.  41,  46.    To  leave 
no  room»  for  hopes  of  any  End  or  Abatement 
of  the  Punifhment,  we  have  our  Saviour's  ex- 
prefs  Declaration,  that  the  Sentence  fhall  be 
paft  according  to  the    Threatning,   and  that 
the  eyerlafting  Punifhment  which  is  threat- 
ned,  fhall    be  certainly   executed    upon  the. 
wicked.     Our  Judge  has  beforehand  declar'd, 
what  Sentence  he  will  pafs,  the  Terms  where- 
of are  therefore  as  unalterable,  as  if  it  were 
already  pronounc'd.     He  has  declared  that  the 
Punifhments  of  the   wicked,  as  well  as  the 
Rewards  of  the    righteous 'fhall  be  eternal, 
as  ^irecl:ly  and  poflitively  as  he  has  faid  any 
thing  elfe'  relating  to  the  laft  Judgment,  or  - 
concerning  any  other  part  of  his  Gofpel,  and 
we  have  as  little  reafon  to  imagine  that  his 
exprefs   and  repeated  Affirmation  is  capable 
of  a  referved  Meaning  in  this  particular,    as 
in  any  other  matter  whatfoeyer. 

Some  of  the  Benefits  and  Advantages  which 
are  confequent  to  ,the  Punifhments  of  this 
World  are  precedent  to  thofe  of  the ,  next : 
Here  Men  are  ptmifhcd  for  their  own  Amend* 
taent,  or  for  the  Advantage  and  Security  of 
T  2  .    others- 


j^So  The  <%eafonahlenefs  and  Certainty 

others  or  for  both :  In  the*  next  World  the 
a&ual  inflicting  of  Punifhments  is  not  for 
thefe  encls,  but  they  were  threatned  for  thefe, 
and  they  muft  be  inflicted  when  they  have-' 
been  once  threatned  and  declared  by  God, 
who  cann<5t  lye.  It  is  for  the  Repentance  of 
Sinners,  and  for  the  Benefit  of  Good  Men  in 
preferving  them  in  the  ways  of  Vertue,  and  - 
fecuring  them*from  the  Pride  and  Malice  of 
the  Wicked  that  Hell  fhould  be  threatned; 
but  hecaufe  it  is  'the  final  and  eternal  State 
of  the  Wicked,  it  cannot  be  for  their  Amend* 
ment  after  the  Execution  of  its  Torments  up- 
on themy  and  Good  Men  being  once  out  of 
the  Power  of  Temptations,  and  placed  be- 
yond t  e  Malice  of  the  Wicked,  can  no  lon- 
ger have  any  Protection  or  Advantage  from 
the  Punifhments  denounced  againft  impeni- 
tent Sinners ;  but  whether  the  Advantages  a- 
rifing  from  Punifhments  be  before  or  after 
the  inflicting  of  Punifhments,  there  is  jthe 
lame  neceMity  for  the  appointing,  Ihd  confe- 
quently  for'  the  inflicting  them,  viz.  The 
Good  of  Mankind  in  keeping  Men  from  Sin, 
and  leaving  thofe  without  excufe  who  will  not 
be  reftrained  from  it,  and  work  out  their  own 
Salvation. But  another  end  of  Punifhment  is,that 
Satisfaction  for  the  violation  of  the  Laws 
may  be  made  to  thefupreme  Authority  which 
is  defpifed  and  affronted  by  it :  And  the  vin- 
dication of  God's  Honour  and*Authorityj  and 
of  his  Truth  and  Hoiinefs  in  his  Hatred  and 

De- 


of  the  Cbriftian  Religion.  j<$i 

Deteftation  of  Sin,   and    his  indignation    a- 
gainft  Sinners,  is  manifefted  by  the  a&ual  Pu-  . 
nifhments  of  the  Damned,    and  it  would  be 
an  Argurhent  of  the  contrary   to  all  this,  if 
they  were  threatned  and  not  inflicted. 

And  the  Number  of  Perfons  to  be  thus 
Punifhed  doth  not  alter  the  Cafe,  but  only 
fhews  that  many  are  concerned  in  it ;  and 
if  the  cafe  be  the  lame,  the  Juftice  muft  be 
the  lame  too,  tho'  the  Perfons  be  never  fb 
many  upon  whom  it  is  executed  .  That  which 
is-  Juft  towards  one,  or  Merciful  towards  one, 
is  Juft  or  Merciful  towards  never,  fo  many 
Thoufands.  For  Juftice  and  Mercy  confift  in 
the  Nature  of  things,  not  in  the  greater  or  letter 
Number  of  Perfons-  to  whom  they  are  extend^ 
ed.  And  tho'  Multitudes  of  Criminals  are 
apt  to  move  companion  in  Men;  yet  this 
proceeds 'partly  from  the  Sympathy  and  Frail- 
ty.of  Human  Nature,  which  is  mightily  fway- 
ed  by  Number  and  Multitude  to  do  either 
Good  or  Evil  f  partly  from  the  Nature  of  Hu- 
man Affairs:  For  to  deftroy  Multitudes  would 
depopulate  Cities  and  Countries,  and  would 
be  an  Affliction  to  Multuudes  of  Inno- 
cent Perfons,  their  Friends  and  Relations.  But 
it  is  not  fo  in  the  prefent  Cafe;  there  will 
be  no  want  of  Numbers  in  Heaven,  and  the 
Righteous  fhall  be  Everlaftin  ;iy  happy,  and 
lhall  perceive  no  diminution  of  their  Happi- 
nefs  by  reafon  of  the  damnation  of  fiich  as 
were  never   fo   dear  to  them,  in  this    VVorld. 

T  3  And 


The  ^eafonablenefs  mi  Certainty 

And  Mercy  and  Pity  is  not  a  Paffion  in  Gfod  as 
it  is  in  Men,  but  a  Perfection,  it  is  the  higfteft 
Reafon  and  Equity ;  and  therefore  tho'  the 
Mifery  of  Sinners  be  never  fb  fevere,  and 
the  number  of  the  Miferable  never  To  great ; 
yet  when  the  Equity  and  reafonablenefs  of 
the  cafe  doth  not  require  it,  there  is  nothing 
to  move  God  for  their  Relief,  becaufe  he  acts 
by  the  ftanding*Rule$  of  Reafon  and  Wifdom, 
not  by  any  Fondnefs  and  Weaknefe  of  Paf- 
fion. . 

2.  I  come  now  to  fhew  the  Mercy  of  God 
in  his  inflicting  Eternal  Torments  upon  Sin- 
ners. Strict  Juftice  has  a  fevere  Afpect,  and 
it  may  feim  hard  for  frail  Man  to  abide  the 
Sentence,  that  he  may  in  ftrictnefs  of  Juftice 
deferve.  But  from  the  Juftice  of  God  it  is 
natural  for  us  to  appeal  to  his  Mercy,  and 
thither  he  allows  us  to  appeal,  but  not  fo, 
as  to  expect  that  he  fhouid  be  fo  merciful 
as  not  to  be  juft,  or  fhouid  forget  that  he  is 
the  Supreme  Governour  of  the  World,  whilft 
he  extends  his  Mercy  to  the  Offending  and 
Criminal  part  of  ir.  '  Punifhment  is  Decenary 
to  all  Government,  and  God  as  Governour  of 
the  World  rauft  inflict  Funifliments,  and  what 
thcfe  are  to  be,  it  belongs  to  his  Sovereign 
Wifcicrn  to  appoint*  I 

And  Eternal  Torments  were  appointed  for 
the  Puniflhment  of  Sin,  not  only  out  of  a  ve- 
ry juft,  but  even  out  of  a  gracious  Defign,  be- 
caufe nothing  lels  thanfiie  Threatnings  of  „thera 

would 


of  the  Chriflian  Religion.  %6y 

would  keep  Men  from  Sin,  and  from  that  Mi- 
lery  which  is  the  unavoidable  confeque^ce  of 
it,  and  Co  bring  them  to  Heaven.     It  is  an  ,^  c,  . 
Arftient  and  true   Obfervation  which  («)  St.  adsugh. 
Cbryfostom  has  made,  that  there  is  Mercy  e-  Jib'l*ToZ' 
ven    in   the  threats    of  Eternal  Vengeance,^ 
becaufe  nothing' left  could  have  brought  ma- 
ny*Men  to  Heaven.     For  there   is  no  doubt 
to  be  made  but  many  will  be  there,  -who  fhall 
have  caift  to  thank  God  for  this,-  as  the  thing 
which  firft  opened   their  Eyes,    and'  moved 
them  to  Repentance,    and    thereby    brought 
them  to  Bjifs  and  Glory.     And  the  fafte^  Mer- 
cy was  extended   to  thofe   that  Perifri,   and 
would  not  make  the  fame  ufe  of  it,  which  if 
they  had  done  they  had  never  perifhed  :  Tho' 
Heaven  and  Hell  (/^Jays  St.  Chryfojlow,    be 
contrary  to  each  other,  yet  they  both  aim  at  afrZt 
the  fame  end,  the  Salvation  of  Mankind,  the  tioch..  de 
•Joys  of  Heaven   invite  Men  to  it,    and  the{^w* 
Fear  of  HeJI  forces  thofe  to  Heaven,  who  o- 
therwife  would  be  regardlefs   of  their   own 
Happinefs. 

God  has  ufed  the  moft  proper  and  prevail- 
ing Meaiis  to  convince  Sinners  of  their  Dan- 
ger, ana  to  perfwSde  them  to  efcape  it,  and 
obtain  Salvation.  We  have  everlafting  Re- 
wards and  everlafting  Punifhments  propofed 
to  our  Choice  ;  We*  are  exhorted  with  the 
greatefr.  Earneitnefs,  and  mov'd  and  affifted 
with  the  continual  Influences  and  Aids  of 
Grace,  to  avoid  the  Punifhments,  and  are  as 
T  4  ear- 


164  Tkefyeafonablenefs  and  Certainty 

earneftly  invited,  and  as  fufficiently  enable^  to 
obtain  the  Rewards.  God  hath  no  pleafure  in 
the  Death  of  the  Wicked :  but  that  the  rvicjted 
turn  from  hi*  way  and  live,  as  he  folemnly  and 
with  an  Oath  declares  by  his  Prophet,  Ezekiel 
xxxiii-  ii.  It  is  His  principal  Intention  and 
Defire,  that  all  Men  fhould  be  faved  :  He  faas 
proclaimed  Himfelf  to  be  the  Lord,  The  Lord 
God,  merciful  and  gracious,  long- f it jf Ming,  and 
abundant  in  goodnefs  and  truth,  keeping  Mercy 
for  Thouf&nds,  forgiving  Iniquity,  and  Tranf- 
grefflon^ndSin;  but  then  it  is  added,  that  he 
ivillby.no  means  clear  the  guilty,  that  is,  the  ob* 
ftinate  and  impenitent  Sinner.  Exod.  xxxiv. 
6,7.  He  exhorts,  he  invites,  he  promifes,  he 
threatens  ;  he  promifes  eternal  Happinefs,  and 
threatens  eternal  Miferj^  to  give  all  the  Dif- 
couragement  to  Vice,  and  all  the  Enducement 
to  Religion  and  Vertue  which  is  p<3flible. 
Laftof  all,  he  has  fent  his  Son  toinftrucl:  us  in 
our  Duty,  and  to  confirm  all  this  \o  us,  and 
to  purchafe  our  Redemption  with  his  own 
Blood. 

God  deals  with  Men  in  the  plainer!  and 
moft  condefcending  manner,  He  lafs  their 
Duty  before  them  with  the  Rewards  and  Pu- 
nifhments  annex'd,  and  both  eternal,  the  bet- 
ter to  fecure  them  in  their  Obedience,  and 
force  them  to  be  happy :  and  then  he  takes 
Men  at  no  Advantage,  but  makes  allreafbnable 
Allowances,  in  confideration  of  the  frailty  of 
Humane  Nature,  and  in  condefcenfion  to  their 

Inflr- 


of  the  ChriftianQ{eligi6n.  365 

Infirmities';  He  exacts  not  abfolute  Perfection, 
nor  any  impoflible  Obedience,  but  requires, 
that,  tho'  we  cannot  live  without  Sin,  yet  we 
fhould  not  fin  wilfully  and  obftinately  ;  that 
we  fhould  not  allow  and  indulge  our  felves  in 
Sin,  and  fhoujd  repent  if  We  have  done  lb  ; 
He  requires  a  faithful  and  fitocere  Diligence  in 
all  the  Parts  of  our  Duty,  which  is  no  more 
than  what  every  Father  and  Mailer  expects 
from  his  Children  and  Servants:  When  Men 
have  finned,  God  admits  of  their  Repentance, 
and  if  afcer  Repentance  they  (in  again,  yet 
Hill  they  fhall  be  accepted  upon  a  renewed 
Repentance :  nay,  after  a  long  courfe  of  Sin, 
a  fincere  Repentance  may  reconcile  them  to 
God,  and  no  Repentance  can  be  too  late,  that 
is  fincere.  It  is  extreamly  dangerous  indeed 
to  defer  our  Repentance  for  one  Moment, 
becaufe  our  Lives  are  fo  uncertain,  and  we  may 
provoke  God  to  that  degree,  that  he  will  no 
longer  afford  us  an  Opportunity  to  repent,  nor 
bellow  that  Grace  upon  us,  which  is  neceflfary 
to  "Repentance..  But  this  is  after  repeated  pro** 
vocations,'  and  an  obftinatc  rejecting  of  the 
Goodnels  of  God,  which  leads  Men  to  repen- 
tance :  And  tnefe  are  the  Terms  of  the  Go- 
fpel,  that-  when  the  wicked  Man  turneth  away 
from  his  Wickcdnefs  that  he  hath  committed,  and 
doth  that  which  is  lawful  and  right,  he  Jha/l  five 
his  Soul  alive.  There  is  Great  Joy  in  Heaven 
over  one  Sinner  that  repentethy  and  the*  return- 
ing Prodigal  is  received  with  tjie  greatejd  Fa- 
vour 


*| 66  The  <%eafonabfe>ieJs  and  Certainty 

vourand  Tendernefs.    If  .we  will  be  obedient, 
we  have  the  Afliftance  of  God's  G  ace,  and  if 
we  have  done  amifs,  yet  His  grace  is  offered 
us  to  bring  us  to  Repentance,  and  we  may 
be  pardoned  upon  fincere  Refblutioris  flf  Obe- 
dience for  the  future.     But  if  Men  either  dif- 
believe  or  difregard  all    thefe  fhings,  if  they 
neither  care  for  God's  Promifes,    nor  fear  his 
Threatnings ;  if  they  trample  under  foot  the 
Blood  of  his  Son,  and  grieve  his  blerTed  Spirit; 
if  all  the  Methods  of  his  Mercy  and  Goodnefs 
be  loft    upon  them,    there  remains  no  other 
Remedy,  but  Juftice  muft  have  its  courfe.    Jf 
when  they  are  told  fb  long  beforehand,  what 
danger  they  are  in,  Men  will  continue  obfti- 
nate  in  their  Difobedience,  after  fb  many  In- 
vitations and  Encouragements  to  Repentance, 
and  after  fo  great  Importunity  and  Forbear- 
ance; thev  can  have  no  reaibn  to  complain  of 
the  Severity   of  that   Sentence,    which    they 
have  been  fo  often  threatned  with,  and  have 
as  often  defpifed. 

Since  the  Rewards  are  eternal  on  the  one 
hand,  and  the  Punishments  on  the  other,  the 
Rewards  being  proportionable  to  the  Punifh- 
rncnts,  the  Terms  are  on  both  fiaes  equal ;  and 
(ince  it  is  in  our  Power  by  the  Help  of  the 
Divine  Grace  to  avoid  the  Punifhments  and 
obtain  the  Rewards,  the  Condition  is  iuch, 
as  that  any  wife  Man  would  be  thankful  for 
Jr,  and  would  be  glad  that  fuch  a  Prize  is  put 
into  his  hands ;  fo  far  would  he  be  from  com- 
plain* 


of  the  Chrifiian  (Religion.  36? 

plaining,  that  the  Terrors  of  Punifhments 
are  join'd  to  the  Encouragement  of  Rewards; 
that  all  Motives  concur  to  make  him  happy, 
and  that  God  has  ufed  all  means  both  inward 
by  his  Grace,  and  outward  by  his  Promifes 
and  Threatnings  to  bring  us  to  Salvation. 

I  repeat  it  again,  for  God  himielfpften  re- 
peats it  in  the  Holy  Scriptures ;  God  hath  no 
Pleafure  in  the  Death  of  the  Wicked,  but  hath 
ufed  all  means  to  prevent  it,  he  hath  provided 
Heaven  for  us,  and  threatned  Hell,  if  we  will 
not  be  perfwaded  to  go  to  Heaven.  If  Men 
will  neglect  the  Me'ans  of  their  Salvation,  and 
will  not  repent  and  turn  to  him,  notwith- 
standing all  his  moft  loving  and  companionate 
Exhortations,  and  the  Death  of  his  own  Son 
for  them,  if  neither  Heaven  can  invite,  nor 
Hell  frighten  them  from  their  Sins,  they  muft 
thank  themfelves  only  for  that  Ddtru&ion, 
which  they  bring  upon  themfelves.  The  Ap- 
peal which  God  fb  long  ago*made  to  the  JHoufe 
of  Ifraely  may  at  the  laft  Day  be  alledg'd*  to' 
Sinners.  Ye  have  faid,  that  the  way  of  the 
l2rd  is  not  equal  Hear  now,  O  ye  Sinners, 
Is  not  my  way  equal,  have  not  your  ways  been 
unequal?  And  the  ways  of  God  (hall  then 
appear  (b  equal,  and  the  ways  of  wicked  Men 
fo  unrealbnable  ana1  perverfe,  that  their  own 
Confciences  fhall  bear  Witnefs  againd  them; 
and  He  that  died  to  fave  them  will  pronounce 
the  Sentence  of  eternal  Damnation  upon 
them. 

CHAP. 


4&  The ^eafonahlenefs  and  Certainty 


CHAP.   xv. 

Of  the  Jewifh  Law. 


THere  is  nothing  which  vulgar  Minds  are 
more  fufprifed  and  offended  at,  nor  at 
which  Men  of  Underftanding  and  Experience 
are  lels  enclin'd  to  wonder  or  take  Offence, 
than  the  feveral  Laws  and  Cuftoms  of  divers 
Nations  in  the  different  ,Age£  and  Climates 
cf  the  World :  The  Habit,  the  Language, 
the  Letters,  and  manner  of  Writing ;  the 
Food,  the  Complexion,  the  Features  of  the 
Body,  and  Difpoiition  of  the  Mind  are  various 
in  different  Countries  and  Ages.  And  there- 
lore  it  is  no  wonder  that  the  Political  and 
Ceremonial  Part  of  the  Jew/Jh  Law,  which 
Was  given  ib  many  Ages  ago,  and  in  a  Coun- 
try, which  is  at  this  Day  very  different  in  its 
Cuffoms  from  ours,  fhould  be  as  different 
from  the  Cuftoms  in  ufe  amongft  us,  as  the 
Age  and  Climate.  For  when  God  doth  ap- 
point Laws  for  Men,  he  muff  be  fuppofed  to 
appoint  tucb  as  are  fuitable  to  the  Neceffities 
and  Occafions  of  thofe  for  whom  they  are 
Riade.     Arid  fbme  who  have  travelled  into  the 

Eaftern 


of  the  Cbrijlian  Religion.  ^ 

Eaftern  Countries,  which  are  not  fb  variable 
in  their  Fafbions  and  Way  of  Living,  as  the 
Weftern  Nations"  are>  have  found  great  ad- 
vantages both  from  the  Nature  of  tjie  Inha- 
bitants, and  of  the  Climates,  and  from  the 
Cuftoms  and  Manners  of  thofe  Parts  of  the 
World,  for  the  explication  of  divers  places  of 
Scripture,*  which  depend  upon  the  knowledge 
of  thofe  Countries. 

Now  the  w"hole  Jewifi  Law  may  be  divi- 
'  ded  into  the  Moral,  the  Political  or  Judicial, 
and  the  Ceremonial  Law.  The  Moral  Part  of 
Mofess  Law,  which  is  contain'd  in  the  Ten 
Commandments,  and  enjoy ns  our  Duty  to- 
wards God  and  towards  our  Neighbour,  is 
juft  and  holy  beyond  all  Controverfy  or  Ex- 
ception. And  the  Political  or  Judicial  Part 
with  the  Ceremonial  was  adapted  to  the  Cir- 
cumftances  and  Neceffityes  of  thofe  Ages  and 
that  Nation.  And  if  the  Moral  Part  be  ab- 
folutely  moft  Divine  and  Holy,  and  the  Posi- 
tive Inftitutions  'both  Political  and  Ritual, 
were  the  moft  tit  and  proper  for  that  Time  and 
Government ;  that  is,  if  they  were  the  beft 
that  could  be,  for  thofe  Ages  and  that  Peo- 
ple ;  then  the  whole  Body  of  the  Mofaick  K 
Law  is  without  all  juft  Exception.  And  that 
this  is  fb,  it  will  be  evident;  if  we  obferve 
the  Reafbns  upon  which  the  Pofitive  Laws 
amongft  the  Jews  were  inftituted. 

i.  The  Judicial  Laws,  relating  to  the  Ad- 
miniftration  of  Juftice  in  the  Jcmjb  Govern- 
ment 


370  The  ^eafonablenefs  and  Certainty 

ment,  are  lb  reafofiable,  that  they  have  been 
tranfcrib'd  into  the  Laws  of  the  wifeft  Hea- 
then Nations,  as  hath- been  particularly  (hewn 
by  Learned  Men.     There  are  but  few  of  the 
Judicial  Laws  which  have  been  objected   a- 
gainft,  and  thefe  have  been  often  and  effectu- 
ally vindicated.    The  Law  which  feems  mod 
harfh   and   rigorous  is  that  of  Retaliation  ; 
which  yet  was  the  moll  antient  way  of  Pu« 
nifhment  in  moft  Nations,  and  was  not  un- 
juft  for  the  Laws  to  intiicl:,  tho'  it  was  (infill-  in 
thePerfbns injured  to  require  it  out  of  a  Defire  of 
Revenge,  and  with  a  Delight  to  gratify  therh- 
felvesin  their  Enemies  Sufferings.    For  if  it 
be  juft  to  punifh  the  taking  away  of  a  little 
Money  with  Death,  how  can  it  be  u'njuft  to 
infli£t  the  fame  Puni.fhment  for  the  depriving 
a  Man  of  his  Eye?     And  if  it  be  not  unjuft 
to  make  Death  the  Punifhmentof  ftriking  out 
an  Eye  (and  what  Nation  doth  not«punifh 
much  lefs Injuries  with  Death?)  How  can  it 
be  unjuft  to  punifh  the  Offender  #with  the  Lofs 
of  his  own  Eye?     One  of  the  fevereft  Laws 
that    ever  was  known  amongft    a  civilifed 
People,  was  that  of  the  Twelve  Tables,  which 
(*)  Silht  gave  leave  to  (a)  the  Creditors  among  the  Ro* 
fim"*'mam   to  divide  the   Debtor's  Body  between 

dam    non  t»i  •  e 

hiidabiiia  them,  ir  he  were  lnlolvent :     1  his  was  one  or. 
Natura,  thofe   things  which  are  not  commendable  iri 

fed    jure  D 

conceffa  :  -tit  in  xii  Tabulis  Qebitoris  Corpus  in^r  Creditores  tlividi  Ii-' 
cult*  quam  legem  mos  Publicusrepudiavk.  Qaintil,  Inftitut.  lib.  iii.' 
cap.  6. 

theif 


of  the  Chriftkn  Religion.  37* 

their  own  Nature,  but  yet   are  allow  d  and 
permitted,   as  QuintUUn  has  obferv'd   upon 
particular  Reafons :   but  this  Law  was  laid  a- 
iide  by  a  general  Difufib,  and  (b)  that  of  Re-  (b)  ilghf. 
taliation  among  the  Jews  was  interpreted  by  %°£  2" 
them,  according  t<a  an  Antient  Tradition,  to  Mat.  v. 
be  meant  not  of  ftri&  Retaliation, 'but  of  a  38. 
Compenfation  to  be  made  in  Money  to  the  •        ,  ♦ 
Perfon  maimed. 

2.  Many  of  thofe  Rites  which  may  feem  . 
ftrange  to  us,  were  fo  far  from  being  efteem'd 
abfurd,   that  they  became  common  in  thofe 
Countries,  as  Circumcifion  wayantiently,  and 
is  to  this  day  pra&ifed  in  many  Parts  of  the 
World ;    (c)  the  ^Egyptians  and  many  other  (c)  am. 
Nations  abftain'd  from  Swines  Flefh,  and  the  **  Lev.xi, 
ALtbiopians  from  mod:   of  the    Meats  which  t^ 
were  forbidden  the  Jews  *,  fuch  Abftinenqies 
being  necelTary  for  Health  in  thofe  Countries. 
Frequent  Wafhings  likewife  are  requifite  in        '  • 
hot  Countries  for  Health  and   Refrefhment; 
Religion  prefcrib'd  only  the  Time,and  Manner, 
and  particular  Occafion  of  it,  the  Thing  it 
felf  is  Natural.     And   when  we  fee  fuch  a 
Body  of  Laws  of  fo  great  Antiquity,  well 
contriv'd   and  wifely  inftituted  for  the  Sub* 
ftance  of  them ;  if  there  be  in  fome  of  then* 
any  thing  peculiar  and   fingular ;   tho'  they 
were  but  the  Laws  of  a  Man,   yet  common 
Modefty  and  Candor  might  make  us  conclude, 
that  fo  wife  a  Lawgiver  muft  have  fbme  good 
Reafbn  for  thofe  particular  Lato,  which  at 

this 


$  7  2  The  %ea[dnctblene[s  and  Certainty 

this  diftance  of  Time  and   Place  cannot  be  Co 
■    obvious  to  us;  but  it  would  ^e  Rafbnefs  to 
*   lufpe£fc  that  he  had  no  fufRcient  Reafon  for 
thole,  who  appears  tq  have  ena&ed  the  reft 
with  fo  great  Wifdom.    Thus  it  would  be  na- 
tural for  a  Man  of  tolerabjs  Modefty  to  con- 
clude, even  concerning  a  Svftem  of  Humane 
.Laws,    tho'  no  probable  Account  could    be 
given  of  many  of  them.     Bur  when  God  is 
the  Lawgiver,  this  ought  to  filence  all  Dis- 
putes,   that  they    are  his  Laws,    and  there- 
fore muft  be  wife  and  good  for  « that  People, 
at  that  Time,*and  in  their  Condition  and  Gfr- 
cumftanccs.     The  Will  and  Authority  of  God, 
without  any  other  Reafon,  is  Sufficient  of  it 
lelf,  in  any  Cafe. to  bealledg'd,  and  it  may  be 
,  fit  in  fome  Cafes,  that  we  fhould  have  no  o- 
ther  Reafon  to  produce. 

It  is  a  rafh  and  dangerous  thing  to  con- 
clude, that  God  did  not  command  this  or  that, 
becaufe  we  do  not  fee  why  it  fhould  be  com- 
manded ;  this  is  to  fay,  that  we  will  not  be- 
lieve God  to  be  the  Author  of  any  thing 
which  wc  do  not  like,  or  would  not  have  to 
be  His.  Are  we  wont  toargue  thus  about  Hu- 
mane Laws?  Would  it  be  any  Excufc-  for  a 
difobedient  Subject  to  fay,  that  in  his  Opinion, 
fuch  Laws  were  not  fit  to  be  made,  and  that 
therefore  he  would  not  believe  his  Prince  had 
made  fuch  Laws;  when  he  had  all  due  notice 
and  full  evidence ,  that  he  had  appointed 
them,  but  was  refolved  to  reje£l:  the  whole 

Body 


of  the  Chriftian  (Religion.  341 

Body  of  Laws  upon  the  account  of  fbme  which  Cd)  Sun* 
he  did  not  fancy,  which  yet  were  obfblete  and  ^ihaec^ 
out  of  Date?  Do  we  not  allow  that  Reafbns  eft:  quem- 
of  State  and  of  Government  may  require  ma.^™ 
ny  things  to  be  done,  and  many  Laws  to  bedencibus 
made,  which  it   doth  not  belong  to  private  tibi  dixi, 
Men.  to  be  curious  about,  and  which  the  great-  &  Ss* 
eft  Part  of  the  Subje&s  are  not  able  to  com-  zabiorum 
prehend?   And  are  not  God's  Thoughts  infi- ^iee(ff 
nitely  above  the  Thoughts  of  the  Wifeft  Men,  incogni- 
and  infinitely  farther  out  of  our  Reach,  thantdS;  ita 
the  Counfels  of  the  moft  Prudent  and  Poli-  iS£en0j 
tick  Prince  can^>e  above  the  Underftanding  of  Hiftoria 
his  meaneft  and  moft  ignorant  Subje&s  ?  How  ^™fc$ 
fhall  we  dare  then  to  reject  any  Divine  Reve-  rum  iiio- 
lation,    becaufe  it  is  not  agreeable  in  every  n»m.Qpal 
particular  to  our  Thoughts  and  Notions  ofin^Vmnt- 
things?    But  I  fhall  enquire  however  into  theaque  par- 
Reafons  and  Grounds,  which  appear  to- us  at™^, 
this  diftance  of  Time  for  the  Ceremonial  Laws,  lis  tempo- 
and  I  doubt  not  but  thtfe  will  be  fufficient  to  JibusJcci* 
Juftify  them  to  all  impartial  Men.  „ow"  eft 

1 .  The  Ceremonial  Laws  were  given  the  fent  cog- 
Jews  to  prevent  them  from  falling  into  Ido-  "a^111* 
latry.  For  they  were  defign'd  to  diftinguifh  quoque  in 
the  Jews  in  many  things  from  the  Neighbour-  le£e  divi- 
ing  Nations,  and  to' hinder  them  from  follow-  J^rtkuiL 
ing  their  Idolatrous  Cuftoms.  And  the  Oi«  rium  rati- 
ftoms  of  the  CO  People  of  7/w/,  and  of  thej$j^£ 
Nations  round  about  them,  and  the  leveral  Maimon. 
forts  of  Idolatry  pra&iled  amongft  the  &gy-l'}0X*VQr' 
j^tUns  and  QMatnites  muft  needs  render  the'V^* 

U  par* 


$4*  The  %enfonabhnefs  and  Certainty 

particular   occafions  and    grounds  of   thofe 
Laws,  which  were  made  to  reftrain  them  from 
Idolatry,  difficult  to  be  underftood  by  all  who 
are  unacquainted  with  the  Rites  and  Idola- 
trous Worfhipof  thofe  Nations.  But  of  thofe 
Laws   it  is  enough  for  ordinary  Readers  to 
know,  that  they  had  refpeft  to  the  idolatries 
then  pra&ifed  amongft  the  bordering  Nations^ 
and  this  the  Scripture  often  tells  us.   Lev. 
Xviii.  }.  xx.  2$,  24,  25.  Deut.  xii.  }o,  j'l.  xiv. 
(x)fr&  1,2.  xviii.  9.    (*)Origen  has  obferved,  that 
io^ttaCei/.  thofe  Beafts  were  by  the  Law  of  Mofes  de-» 
,v*     clared  to  be  unclean,  by  whicfc  the  ALgyptians 
and  other  Heathen  Nations  were  wont  to  make 
their  Divinations,  and  that  mod  befides  were 
allow'd  of  as  clean.    And   other  Particulars 
have  been  made  out  by  Learned  Men  from 
the  beft  Remains  of  Antiquity. 

And  as  the  Jews  were  taught  to  look  upon 
the  Idolatrous  Nations  as  polluted,   and  had 
Laws  given  them  purpofely  to  hinder  them 
from  too  dangerous  a  freedom  and  familiarity 
with  Idolaters ;    fo  thefe  Laws  might  be  eali- 
ly  practifed   when   they  lived  within  them- 
felves,    feparated  from  other  People,    but  are 
now  become  impracticable  fince  they  are  dik 
perted  amongft  all    Nations,  and  the  Laws 
which  were  adapted  to  the  State  and  Circum- 
ftancesof  the  Jemjb  Nation  and  Government, 
muft  be  out  of  Date,  fince  the  Diffolution  of 
their  Government   and  the  Difperfion  of  the 
rtrholc   People   into  other  Countries.    Thefe 

Laws 


of  the  Chri ft ian. Religion*  t^i 

Laws  may  well  frem  ftrange  now  to  us,  when 
they  pretend  to  practiie  them,  but  this  ought  to 
be  attributed  not  to  the  Laws  themfelyes,    buc 
to  their  Adherence  to  thern  when  the  Obligati- 
on to  oblerve  them  is  fo  long .  fince  expired, 
and  when  the  People  of  the  Jews  are  in  a  con- 
dition in   which  many   of  their  Laws    can- 
not, and  others  were  never  defigned  to  be  ob- 
ferved.     Some  (x)  of  their  Rabbins  have  held  (x\<3tni 
that  things  forbidden  by  the  Law  might  \>saiAa,x' 
eaten  by  them  out  of  the  Land  of  Judex  ;  and  I5' 
the  Reafbn  why  Daniel  refuted  to  Eat  of  the 
Kjfigs  Meat  and  Drink  of  his  Wtney  was,  becaule 
it  was  the  Cuftom  of  (e)  Antient  Times,  and  ^  Grof', 
particularly  in  thofe  Countries,  to  conicerate  all  ai  oan.  i. . 
which  they  did  either  Eat  or  Drink  to  their  8j"?jftS 
Gods,  by  putting  part  of  it  on  the  Altar,   ori#.u*  J 
caiting  it  into  the  Fire  ;  fb  that  to  Eat  of  fiich  u. 
Meats  or  to  Drink  of.  fuch  Wine  had  been   to 
partake  of   things  offered    to  Idols.     And  m 
the  Babyloniflj  Captivity  they  .weie  net  under 
fo  great  Difficulties  in  the  Obfervation  of  the 
Laws   concerning  Clean  and  Unclean  Meats, 
as  they  have  lain   under  fince  their  total  and- 
final  Difperfion,    for  the  Favour  which  Goa. 
gave  them  with  the  Heathens  amongfr.  whom 
they    lived,   and  tfte  Multitudes  which  were, 
'carried  away  and  lived  together,  afforded  them 
the  conveniency  of  following  their  own  Rites 
and  Cufloms  in  eating  fuch  Meats  only  as  were 
not  forbidden  or  defiled  :    And  then  they  were 
.  reft  rained  from  Idolatry   by    thefe  Abftinen- 

U  2  ties 


|44  ^e  ^S^fonahlenefs  and  Certainty 

cies,  and  they  became  the  more*  remarkable  in 
the  Eyes  of  the  Heathens,  and  their  wonderful 
Zeal  for  their  Religion  even  in  the  (malic  ft  mat- 
ters was  apt  to  make  thofe  among  whom  they 
were  Captives,  the  more  earndt.  to  enquirl* 
into  the  greater  and  more  fubfrantial  and  ex- 
cellent Things  of  their  Law.  And  thefe  were 
Realbns  which  were  worth  their  fubmkting 
to  great  Inconveniencies,  by  adhering  to  their 
legal  Obfervances  in  other  Countries.  But 
now  thefe  and  all  other  Realbns  are  ceafed, 
and  the  Cafe  is  altered,  fince  they  are'  a  defpif- 
ed  People,  difperled  in  (mall  Parties  over  the 
face  of  the  whole  Earth  ;  and  therefore  the 
Abftinencies  of  the  Jews  are  apt  to  be  look'd 
upon  -as  abfurd  by  thofe  with  whom  they  con- 
vert, that  will  not  be  at  the  pains  to  confi- 
der  the  Grounds  upon  which  they  were  at  firil 
inftituted,  and  that  they  are  no  longer  Pra- 
cticable, nor  defigned  to  be  practifed,  by  their 
Original  Inflitution. 

2.  Circumcifion,  Purifications,  Abftinencies, 
Sacrifices,  2nd  other  Rites  enjoyned  by  the 
Law-  of  Mofcs,  were  not  required  for  their 
own  fake,  or .  for  an^  real  Vertue  and  Effi- 
cacy fuppoled  to  be  in  the  things  themfelves, 
to  recommend  Men  to  God*  Favour,-  but  were-: 
Inflkutcd  to  fignify  the  inward  Purity  and  • 
Integrity  of  the  Heart,  and  by  outward  ob- 
lervances  and  icnfible  Things,  to  lead  a  Car- 
nal and  fenfual  People  to  the  Knowledge  and 
Practice  of  things  Spiritual.    The  Children  of 

JffMct 


of  the  Cbriftian  Religion.  *  > « 

7/r^/  are  fometimes  faid  ro  be  Sanctified,  that 
is,  to  be  feparated  and  fet  apart  for  Gods  Ho- 
nour and  Service  by  thefe  Rites  and  Ceremo- 
nies, both  becaufe  they  were  hereby  diftin- 
guifhed  from  other  Nations,  and  becaufe  this 
Ritual  Worfhip  was  appointed  as  a  Means  to 
lead  them  to  internal  Sanctity  and  Holinefo 
of  Mind,  and  to  procure  in  them  an  Awe 
and  Reverence  of  that  Majefty,  by  whole 
Commandment  it  was  to  be  obierved. 

Circumcifion  was  appointed  as  a  Federal 
Rite,  and  as  a  Token  and  Pledge  of  the  Cove- 
nant between  God  and  AbrabaWy  and  his  feed 
after  him,  of  which  the  Mefftas  was  to  be 
born.  And  as  it  was  a  Sacrament  of  the  Cove- 
nant between  God  and  the  People  of  lfrael,  fo  it 
had  Refped  to  the  Nations  whom  they  were  to 
root  out;  thefe  Nations  were  notorious  for 
the  Sins  of  the  Flefh,  Lev.  xviii.  24.  and 
there  is  a  peculiar  fignifkancy  in  the  Rite  of 
Circumcifion  of  the  Reftraint  and  Excifion  of 
Carnal  Lulls.  It  was  declared  by  Mofes  him* 
felf  to  fignify  the  Circumcifion  of  the  Heart, 
Lev.xxv'u  41.  Dentr.x.  16.  xxx.  6.  and  like; 
wife  by  the  Prophets  Jer.  iv.  4.  vi.  10.  Ezek* 
xliv.  7.  They  expflund  Circumcifion  in  a  My- 
ftical  and  Spiritual  Senfe ;  and  according  to 
this  notion  of  Circumcifion  St.  Pa.il  maintains 
that  the  true  Circumcifion  is  among  the  Chri- 
ftians,  whereof  the  Jewifi  Circumcifion  of  the 
Flefh  was  but  a  Figure,  Rom*  ii.  'z%\  Pki£. 
iii.  i* 

U  3  The 


$46  The  (Reafonablenefs  and  Certainty 

The  Pardon  of  Sin  upon  Repentance  is  ex-  • 
preit  in  Scripture,  by  cleanfing  and  purify 
ing,  P/k/.xix.  12.  li.  2.  Ifai.  i.  16.  Jer.iv.  14. 
Ezek,  xxxvi.  25,  26.  by  which  is  denoted  to 
us  that  outward  cleanfing  of  the  Flefh  de- 
fign'd  to  put  Men  in  mind  of  the  inward  Pu* 
rification  and  Cleanfing  from  Sin  and  from  Un- 
righteoufnefs,  becaufe  this  defiles  the  Soul, 
and  makes  it  loathlbme  in  God's  Sight,  2  Cor. 
vii.  i.  lam.  iv.  8. 

Abfiinen  y  from  things  in  a  Legal  Account, 

Common  and  Uncle  an  was  appointed  to  rcftrain 

Men  by    Symbolical  Inffruc~tions     from  Sin, 

(0  qM  which  pollutes  the  Mind,  and  the  Moral  (c)  fig- 

ego  eit?nification  of  fuch  Prohibitions   is   implied   in 

l^^'v^o" tn^  Proverb    alleged    by  St-  Peter  concerning 

res'f'ei-.in-  Dogs  and  Swine,  which  are  two  of  the  Ani- 

guuntur    majs  prohibited  the  Jews.  2  Pet.il.  22. 

Volumate*. —  in  AninulibuN  per  legtm  quafi  q^ocldam  hamaflS  vttx  fpe- 
eulum  conftitutum  eft-     Novation.  c!e  lib.  Judaic  c.  3. 

Sacrifices  and  Offerings  were  to  represent 
to  them,  that  they  depended  upon  Go'd  for  al\ 
they  had,  and  therefore  they  were  to  offer 
fotrtething  of  every  kind  in  Acknowledgment, 
that  they  had  received  all  which  they  enjoy- 
ed from  him.  They  were  likewife  defigned 
to  fignify  to  them  that  their  Sins  deferved 
Death,  even  Everlajling  Burnings.  The  daily 
Sacrifices  were  to  be  Remembrances  to  them 
of  that  Acceptable  and  Living  Sacrifice,  which 

they 


of  the  Chriflian  Religion.  347 

they  were  to  offer  to  God,   a  broken  and  a  con- 
trite Heart,    and    an  Innocent  and  Blameleft 
Life,  P/I  iv.  4,  5.  Cxli.  2.     And  the  Scriptures 
frequently  teftify  how  little  Pleafure  God  took 
in  the  Sacrifices  of  Beafts,  and  in  Burnt-Offer- 
ings, Incenle,   and  Oblations,   and  how  fmall 
Regard  he  had  to  them :    He  never  required 
thcie  things  for  therafelves  and  upon  their  own 
Account,  or  becaufe  there  is  any  thing  acce- 
ptable to  him  in  them,  PfaU  xl.  6, 4. 1.  8,  li.  17. 
To  do  Juftice  and  love  Mercy  is  more  acce- 
ptable to  God  than  all  Sacrifices,  Prov.  xxi.  2y 
Jer.  vii.  22,  23.     This  is  fo  evident  through- 
out the  whole  Old  Teftament,  that  the  Scribes 
and  Pharisees  in  the  moft    fuperftitious   and 
corrupt  Age  of  the  Jcwijb  Church,  could  not 
but  confels  that  the  Love  of  God  and  of  our 
Neighbour,  is  of  more  Account  in  Gods  fight 
than  all   the  Sacrifices  and   Oblations   in  the 
World,  Mark\'iu  $7.    The 'Ceremonial  Part 
of  the  Law  was  always  to  give  place   to  the 
Moral :    thus  Acts  of  Charity   were  to   be 
done,   tho'  it  happened   that  they   were  per- 
formed by  the  violation  of  the  Jewijb  Sabbath, 
and  the  Prophets  were,  upon  neceflary  Caufes, 
held  exempted    from  the  Legal  Obfervances. 
For  I  dejired  Mercy  and  not  Sacrifce,    and   the 
knowledge  of  God  more  than  Burnt-Offerings* 
HoC  vi.  6*. 

5.  All  the  Jcwijb  Worlhip  appointed  by  the 
Mofaical  Law  was  Typical  of  Chrift  and  his 
Cofpcl.    By  a  Typ  we  are  to  underftand  the 

U  4  Like- 


^48  Tl?e  <%eafonablenefs  and  Certainty 

Likenefs  and  Refemblance  which  one  thing 
has  to  another,  as  that  of  the  Impreflion.  to 
the  Seal,  or  of  the  Shadow  to  the  Subftance, 
or  of  the  Pi&ure  to  the  Man  whom  it  repre- 
fents.  Thus  the  Death  of  Chrift  was  typified 
or  refembled,  or  reprelented  and  prefigured  by 
the  Death  of  the  Beafts  which  were  Sacrificed ; 
they  were  figns  appointed  to  keep  up  the  Re- 
membrance that  Chrift  was  to  be  Sacrificed, 
and  were  very  apt  and  proper  to  put  Men  in 
Mind  of  it.  It  was  acknowledged  by  the 
Jews,  and  received  from  the  Beginning  as  a 
certain  Rule  for  the  Interpretation  of  Scripture 
that  there  was  a  Typical  as  well  as  a  Literal 
Senfe  of  it,  relating  to  the  MeJJIas  and  his 
Kingdom.  Circumcifion  was  to  fignify  to 
them  that  Chrift  was  to  be  born  of  the  Seed 
of  Abraham,  to  whom  Circumcifion  was  firft 
enjoyned  upon  the  Promife  made  to  him  of 
Jfaacy  from  whom  Chrift  was  to  defcend  ; 
And  the  Blood  fhed  in  Circumcifion  was  Typi- 
cal of  that  Blood  Which  Chrift  was  to  fhed 
for  us. 

The  molt  probable  Account  of  the  Origi- 
ginal  of  Sacrifices  is,  that  they  were  at  firft 
of  Divine  Institution,  and  were  appointed 
fbon  after  the  Fall  of  Man  as  Types  of  the 
Sacrifice  of  the  Death  of  Chrift,  who  was 
promifed  to  be  fent  to  die  for  the  Expiation 
of  Sin.  For  tho*  there  be  a  natural  lleafon 
why  we  fhouuld  not  Offer,  unto  the  Lord  our 
Cod  of  that  which  doth  Coft  us  nothing^MX.  fhould 

Honour 


of  the  Chrijlian  (Religion.  540 

Honour  the  Lord  with  our  Sub/lance*  2  Sam* 
xxiv.  24.  Prov*  iii.  9.  and  fhould  preterit 
fbme  part  of  the  beft  of  what  we  have, ,  in 
Devotion  and  Gratitude  to  him,  from  whom 
we  have  received  the  Whole :  Yet  no  fufE- 
cient  Reafon  can  be  given  why  Beads  fhould 
be  Slain  in  Sacrifice,  before  they  were  uied, 
as  far  as  it  appears,  for  Food  by  Men,  or 
how  it  fhould  be  imagined  that  God  would 
accept  of  the  Blood  of  any  Creature,  or  be 
pleafed  with  the  taking  from  it  that  Life 
which  he  had  given  it,  or  why  a  peculiar 
Efficacy  towards  the  Expiation  of  Sin  was 
fuppofed  to  be  in  the  Blood,  unlefs  it  had 
been  upon  the  Account  of  the  Blood  of  Chriffc 
which  was  Typically  prefigured  by  the  Blood 
of  Beafts.  By  Faith  whereof  Abel  offered  his 
Sacrifice  and  was  accepted,  Eeb-  xi.  4.  The 
Pafchal  Lamb  was  a  plain  Type  of  Chrift, 
for  which  Reafon  Chrift  is  ftyled,  the  Lamb 
of  Cod  and  our  Paffover  which  is  Sacrificed  for 
jk,  Jo.  i.  29.  1  Cor,  v.  7.  And  for  the  fame 
Reafon  the  Feaft  of  the  PalTover  was  appoint- 
ed to  the  Jfraelites  juft  before  their  Efoape  out 
of  jEgjrpt  to  be  a  Type  to  them  of  that  De- 
liverance which  Chrift  was  to  acccmplifb, 
of  which  their  Deliverance  out  of  ALgyp  was 
but  a  Figure.  Aaron  was  a  Type  of  Chrift, 
and  all  the  Sacrifices  he  offered  were  Types  of 
Chrift's  Sacrifice  upon  the  Crols :  They  were 
appointed  to  take  away  the  Legal  Unclean- 
nefs,  to  reftore  Men  to  a  State  of  Legal  Pu- 
rity, 


|5<>  The  Q(eafonablene/s  and  Certainty 

rity,  which  was  Typical  of  Moral  and  Spiri- 
tual Purity,  and  to  put  the  Legal  Worfbipers 
.  into  fuch  a  Condition  as  the  Law  required  to 
qualify  them  for  the  Legal  Service  and  Worfbip ; 
and  herein  they  were  Figures  of  that  one  Sa- 
crifice, which  was  to  be  offered  up  once  for 
all  in  Attonement  for  the  Sins  of  all  Mankind, 
Hebr.  ix.  14.  whereby  Men  might  be  rend  red 
Capable  of  paying  God  an  acceptably  Service 
in  Spirit  and  in  Truth* 

Legal  Purifications  were  Typical  of  that 
Purification  which  is  by  the  Blood  of  Chrifl, 
Tit.  ii.  14.  1  John  i.  9.  And  the  fmoak  of 
the  Incenfe  aicending  fignified  how  the  Pray- 
crs  of  the  Saints  come  up  before  God,  Rev. 
v.  S.  viii.  3,  4.  The  Sta?eand  Difpenfation  of 
the  Gofpel  is  expreft  by  the  Prophet  Mala* 
chi  under  the  Figure  of  Ir/cenfe. and  a  Pure 
Offering,  Malach.'l.  1 1. 

The  whole  Lpiftle  to  the  licbre.vs  is  writ- 
ten upon   tins  lubjecl,   to  (hew  that  all  the 
Legal  Kites  and  Ceremonial   Vvoifhip,   Wert} 
but  Shadows,  and  Types^and  Figures  of  Chriif, 
:>nd  of  that  Redemption,  Righteoufnefs,  and 
Sanclirication,  which  was  to  be  wrought  by 
him,   and  that  therefore  they  were  to  ceale 
when   in   him  they   had  received  their  Ac- 
compli Pnment.     Their  Incenfe  and  Furificati- 
tions,  their  Sacrifices,  their  Temple,  and  the 
Priefts  themfelves  were  all  but  fo  mam/Types  of 
thrift  and   his  Kingdom  under  the  Gofpel. 
Chrift  had  been  promifed  to  our  firft  Parents 


imw«. 


of  the  Chrijiian  Religion.  3  51 

immediately  after  their  Fall,and  this  Promife  had 
been  renewed  to  Abraham,  with  an  AfTurance 
that  he   fhould  defcend  from  Ifaac,  and  Cir- 
cumcifion  was  initituted  as  a  perpetual  mark 
in  the  Flefh  of  that  Covenant ;  and  all  Sacri- 
fices  from   the  beginning  of  their  Inftitution 
were    as  fb  many  Types  and  Memorials   of 
the  Sacrifice   of  Chrift,    which    wae  promi- 
fed  before  any  Saciifice  had  been  offered  :  And 
more  cfpecially   that  of  the  PafTover  at  tha 
deliverance  of  the  Ifraelites  out  of  Mgypt  was 
a  lively  Representation   of  our  Redemption 
by  the  Death  of  Chiift,     They  had  ever  this, 
Notion  of  their  legal  Worfhip  :    Abraham  to 
whom  Circumcifion  was  appointed,  faw  the 
day  of  Chrift  ;    he  fore-faw  his  Defcent  from 
himlelf,    which  was  thereby  prefigured    and 
was  glad,  Joh.  viii.  56.     And  Mofes  by  whom 
the  Ceremonial  Service  was  ordained,   had  fo 
clear  a  Profpicl  of  the  Mejfias  and  his  King- 
dom that  he  eJJeemcd  the  Reproach  of  Chrift 
greater  Riches    than  the  Treasures  of  Mgypi 
Hebr*  xi.  26.      Thofe    places  of  Scripture 
which  the  Apoftles  apply    to  Chrift  out  of 
the    Old  Teftament,    were  at  that  time  by 
the  Jews  themfelves,  to  whom  they  Cite  them, 
underftood  of  the  Mejjias ;  they   always  fup- 
poled  that  whatever  was  great  and  Excellent 
among  them,  was  but  a  faint  and  imperfect 
Refemblance  of  that   Glory    and  Excellency 
which  was  to  be  in   its  full  Perfection  and 
Accomplifhment  under  the  Mefftts. 

4:  Du- 


3  $2  The  ${eafonahlenefs  and  Certainty 

4.    During   this  Ceremonial   Difpenlation, 
there  was  a  fufficient  Revelation  of  $he  inter- 
nal and  fpiritual  Part  of  Religion  :    In  the 
Books  of  Mofesy  the  Love  of  God  with  all  the 
Heart,  and  the  Love  of  their  Neighbour  as 
of  Themfelves,  is  exprefly  commanded  the 
Children  of  Ifrael-  Lev*  xix.  18.  Dent*  vi.  5. 
Tne  1-iigKPrieft's  Office  was  to  blefs  the  Peo- 
ple. Numb*  vi.  2}.  and  die  Office  of  the  Priefts 
and  Levites,    befides  the  Ceremonial  Service, 
was  to    fiand   every    Morning    to   thank   and 
praife  the  Lord,  and  likewife  at  Even,  I  Chron* 
(x)  rid.  xxiii.  30.  2  Chron.  xxxi.  2.  and  (x)  no  Sacrifice 
QKtule     was  ever  offered  without  Prayers.     The  im- 
lib.'i.c.    mortality  of  the  Soul  is  implied  in  that  Ex- 
i^s.  9.   preilion,  which  is  often  ufed  in  the  Books  of 
Mofes,   that  Men  when  they  died  were  ga~ 
there d  to  their  People  :  which  muft  be  under- 
ftcod  of  their  Souls ;  their  Bodies  being  bu- 
ried at  different  places  and  in  divers  Countries, 
not  where  their  Anceftors  had  been  buried. 
And  tho4  this  and  iiich  like  Phrafes  may  fbme- 
times  fignify  no  more,  than  their  leaving  the 
World,  as- others  had  done  before  them  fas 
mod  Words  and  ExpreiTions   are  often  u(ed% 
improperly  )  and  may  in  fome  places  be  ap- 
plied to  ill  Men  ;   yet  there  could  never  have 
been  any  Reafbn  or  Foundation  for  fuch  a 
Phrafe,  but  from  a  Suppofition  of  the  Souls 
Immortality.     Balaam  wifh'd  to  die  the  Death 
of  the  Right eowy  and  that  his  laji  End  might1 
be  like  that  of  the  Righteous.  Numb,  xxiii.  10. 

For 


of  the  Chriftian  Religion.  353 

For  what  Reafon,  but  that  he  might  not  be 
miferable,  but  happy  after  Death? 

A  fiuure  State  was  always  believ^  by  the* 
Jews,  as  revealed  touhem  in  the  Old  Tefta- 
ment,  and  whatever  Texts  there  may  'be, 
which  feem  to  imply  the  contrary,  they  are 
'either  fpoken  only  by  way  of  Objection,  as  in 
the  Book  of  Eccle/iajfes,  or  el(e  they  have  no 
Relation  to  the  State  after  this  Life,  either  to 
affirm  or  deny  it ;  but  are  to  be  underftood  to 
proceed  from  that  Defire,  which  pious  Men 
had  to  honour  and  glorify  God  in  their  feveral 
Generations,  by  reftoring  his  Worfbip,  where 
it  had  been  negle&ed,  or  in  propagating  his 
Religion,  where  it  had  not  been  yet  known. 
Thus  that  good  King  Uezekiah,  fays  to  God  in 
his  Thankfgiving ;  The  Grave  cannot  praife 
thee,  Death  cannot  celebrate  thee  i  they  that  go 
down  into  the  Pit,  cannot  hope  for  thy  Truth* 
The  Living  the  living,  he  /ball  praife  thee, 
as  I  do  this  day :  The  Father  to  the  Children 
/bail  make  known  thy  Truth.  Ifa.  xxxviii.  18, 
19.  This  is  fpoken  with  the  fame  Zeal  and 
Spirit,  by  which  he  Was  acted  in  his  Reforma- 
tion. And  when  David  faid,  In  Death  there 
is  no  Remembrance  of  thee,  in  the  Grave  y  who 
flail  give  thee  Thanks  ?  PfaL  vi.  5.  He  cannot 
be  fuppofed  to  have  any  Doubtfulnefs  con- 
cerning a  future  State;  for  in  other  Pfalms, 
lie  plainly  atTerts  it,  Pfal.  xvi  11.  xvii.  15. 
But  his  Meaning  is  expkind  PfaL  xxx.  0. 
where  lie  fays;  What  profit  U  there  in  my  Blood, 

when 


354  ^e  ^AJma^ene(s  an<l  Certainty 

when  1 go  down  into  the  Pit  ?  Shall  the  Dvfi 
fraifethce?  Shall  it  declare  thy  Truth?  In 
our  other  Tranflation  it  is,  Shall  the  Duft  give 
Thanks  to  thee  ?  To  give  Thanks  then  to  God, 
is  in  grateful  Acknowledgment  for  his  Mer- 
cies ;  to  praile  and  magnify  his  Name,  and 
manifeft  his  Truth  among  Men,  which  is  not 
to  be  done  in  the  Grave,  God's  Difpen'ations 
to  the  People  of  Ifrael,  being  with  this  Defign : 
Pious  Men  defir'd  that  their  Lives  might  be 
prolong'd  for  this  purpofe,  that  they  might 
declare  his  Truth,  and  Vindicate  and  pro- 
mote his  Honour  in  this  World,  before  they 
were  call'd  to  the  next,  where  there  can  be  no 
Opportunity  for  this  Service  to  God  and  Bene- 
fit to  Mankind. 

Enoch  was  taken  up  alive  into  Heaven,  to 
be  an  Example  of  that  Happinefs  which  God 
has  prepar'd  for  thofe  who  walk  with  him, 
and  pleafeth  him.  Gen-  v.  24.  And  our  Sa- 
viour Mark  xii-  26.  proves  the  Refurre&ion 
of  the  Dead  from  Exod.  iii.  6.  Thofe  for 
whom  God  has  that  peculiar  Favour,  as  to 
ftile  Himfelf  their  God,  and  to  declare  this  to 
be  His  Name  or  Title  for  ever,  and  this  to  be 
His  Memorial  unto  all  Generations*  Verf  1 5. 
we  may  be  allured  are  not  fo  dead,  as  utterly  to 
have  perifh'd :  and  if  their  Souls  have  fur- 
viv'd  their  Bodies,  their  Bodies  likevvile  muft 
be  railed  again;  forafmuch  as  the  Soul  of  A-  . 
hraham  without  his  Body  is  not  Abraham,  but 
?nly  one  part  of  him :'  and  his  Soul  could  not 


of  theChnjltan  Religion.  35$ 

be  ftil'd  Abraham,  but  with  refped  not  only 
to  its  paft,  but  to  its  future  Union  with  his 
Body:  For  tho'  a  part  be  often  put  for  the 
whole,  yet  it  always  fuppofes  either  the  pre- 
fent  or  future  Exigence  of  the  Whole ;  but 
is  never  put  for  t  e  whole,  when  it  remains 
alone,  and  the  reft  is  utterly  and  finally  ex- 
tinct.    Abraham  confifts  of  Soul  and  Body, 
and  therefore  God  being  the  God  of  Abraham, 
is  God  both  of  the  Soul  and  Body  of  Abra- 
ham ;  which  is  an  Argument  that  the  Soul  of 
Abraham  now  lives,    and  that  his  Body  fhall 
live  again ;  for  All  live  to  God.    And  he  would 
not  have  given   himfelf  a  folemn  Title  and 
Denomination  from  a  Man  who  had  no  long* 
er  any  Being ;    nor  from  that  Part  of  him, 
which  had  utterly  perifh'd.    I  am  the  God  of 
thy  Father,   the  God  of  Abraham,  the  God  of 
I/aac,  and  the  God  of  Jacob*    'Abraham  had  his 
Name  in  Token  that  he  fhould  be  a  Father 
of  many  Nations-  Gen.  xvii.  5.  and  Ifaac  and 
Jacob  were  Heirs  of  the  fame  Promife ;  and 
therefore  the  God  of  Abraham  is  the  God  of 
that  Father  of  Nations,  and  has  a  particular 
Regard  to  the  Bodies  ("from  which  thofe  Na« 
tions  were  defcendedj  as  well  as  to  the  Souls 
of  Abraham  and  his  Pofterity.     1  am  the  God 
of  Abraham,  not  1  nuts,  but  /  am,  which  fup- 
pofes Abraham  yet  to  be.     I  ain  the  fame  God 
ftill  to  him,  that  I  was  during  his  Life  upon 
earth ;  he  is  ftill  the  Object  of  the  Divine 
Care  and  Goodnefs,  and  therefore  fhall  be  re- 
warded 


3  56  TJje  ^eafonabknefs  and  Certainty 

warded  both  in  Body  and  Soul.  God  is  not 
afbamed  to  be  catfd  their  God :  for  he  hath  pre- 
pared for  them  a  City*  Heb.  xi.  16.  that  is,  an 
Habitation  in  Heaven. 

The  Children  of  Ifrael  before  the  giving  of 
the  Law  were  inftrucled  in  the  Rewards  and 
Punifhments  of  the  Life  to  come;  and  Tem- 
poral   Rewards    and  Punifhments  were  ap- 
pointed by  Mofcs,  as  Pledges  and  Types  to 
reprefent  and  prefigure  to  them  thofe  of-  a 
Future  §tate.     For  that  Abraham  and  the  Pa- 
triarchs before  him,  had  a  true  and  full  No- 
tion of  a  Life  after  this,  we  are  certain  from 
Heb.YA.  10,  i}.     And  we  have  as  great  Cer- 
tainty, that  Abraham  did  inftruct  his  Children 
and  his  Houfjold  after    him.    Gen.  xviii.   19. 
and  Mofes  wrote  of  Chrift.  jfo.  v.  46.  Gen.  \\u 
15.  xii.  3.  xlk.  1.0.   Deut.  xviii.  15,  18. 

Thefe  things  were  delivered  in  the  Books 
of  Mofesy  and  well  underftood  by  the  Gene- 
rality of  the  Jews  in  all  Ages,    the  Sadducees 
were  fingular  in  denying  the  Redirection  of 
the  Dead,  and  fome  other  Doctrines,  in  which 
all  the  reli  were  agreed.   But  if  there  were  any  ' 
Obfcurity  or  Difficulty  in  the  Books  of  Mo- 
fes,   they  had  befides  the  Priefts  a  conftant 
Succeffion  of  Prophets  lor  many  Ages  to  Inter- 
pret them,   and  to   maintain   and   inculcate 
thofe    Fundamental    Doctrines    of  Religior* 
The  Rewards  of  Heaven  are  declared,  PfaL  xvi. 
11.  xvii.  15.   Prov.  xv.  24.    Ecclef.  xii.  14. 
Dan.  xii.  2?  j<    The  Torments  of  Hell  are  aft 

fertedj? 


of  the  Chriftian  (Religion.  3  1 5 

ferted,  PfaL  xvi.  10.  E'cclef.  xi.  9.  xii.  14.  Ifah 
xxxiii.  14.  Dan.  xii.  2.  'The  Refurre£Hon  of 
the  Dead,  P/W.  xvii.  15.  //*/.  xxvi,  19.  Ezek. 
xxxvii.  1.  Dan.  xii-  2.  ffo/!  xiii.  14.  And  in 
the  Book  of  7^»  which  is  of  the  greatxft 
Antiquity,  7^xiv.i2.  xix.  26.  27.  In  that 
Expreffion  that  David  and  others  Slept  with 
their  Fathers,  is  implyed  not  only  the  Im- 
ortality  of  the  Soul,  but  the  Refurre&ion 
of  the  Body.  For  it  implies  that  there 
was  not  a  total  end  of  them,  but  as  they 
Slept  fo  muft  they  awake  and  rife  again, 
PfaL  xvii.  1 5.  And  this  Expreffion  is  taken 
from  the  Old  Teftament,  and  applied  to  the 
fame  Senfe  in  the  New.  Our  Saviour  fpeak- 
ing  of  Regeneration,  fays  to  Nicodemus,  art 
thou  a  Mafier  in  Jfrael  and  knoweft  not  thefe 
things?  Job*  hi.  10.  and  he  bids  the  T  rvs 
fearch  the  Scriptures  of  the  Old  Teftament  5 
for  in  them  fays  he,  ye  think  ye  have  Eternal 
Life,  and  they  are  they  which  teliify  of  me9 
Job  v.  j 9.  it  was  in  them  fore-toid  that  a 
much  clearer  Revelation  was  to  be  made  by  the 
Goiptijer.  xxxi.  31.  When  our  Saviour  by 
his  Reiurrection  gave  a  fuller  Manifeftation 
of  a  future  Immortal  State  thsn  could  be  gi- 
•  ven  by  any  other  Means,  and  brought  Life  and 
Immortality  to  Light  thro'  the  G(Jpel,  2  Tim.  i. 
10.  Yet  this  it  felf  was  Typifyed  in  the  Old 
Teftament,  by  railing  Dead  Men  to  Life  a- 
gam ;  and  the  Tranflation  of  Enoch  and  Eli- 
jah into  Heaven  was  for  a  Testimony  and  Af- 

X  fu  ranee 


%%6  The  Qteafonablenefs  and  Certainty 

furance  of  a  Future  State  both  of  Body  and 
Soul. 

The  Do&rin  deliverd  by  Mojes  and  the  Pro- 
phets was  as  effe&ual  a  Caution  and  warning  to 
Men,  to  keep  them  from  the  place  of  Torments 
as  a  MefTag'e  from  the  Dead  could  have  been, 
Luke  xvi.  3 1.     The  Old  Teftament  therefore 
is  not  deficient  in  *any  neceffary  Point  of  Sal- 
vation, but  the  Ceremonial  Law  was  enjoyn- 
ed,  as  a  fuitable  Help  and  Expedient  for  the 
retaining  thofe  Truths  which  had  been  re- 
vealed before.     Winch  was  fo   well  known, 
t*) origin.  (%)  tnat  Cgifa  pUts  this  as  an  Objection  into 
c'eifJib.Zythz  Mouth  of  the  Jews,   whom  he  brings  in 
Arguing  againft  the  Chriftian  Religion,  that 
it  taught  them  nothing  but  what  they  knew 
before,    concerning  the  Refurrection   of  the 
Dead,  and  a  future  Judgment  and  a  State  of 
Rewards  and  Pumfhrnents  in  another  World. 
And  it  cannot  be  denied  that  the  Apocryphd 
as  well   as   the  Canonical  Books  teach  thefe 
things. 

The  Honour  and  Authority  of  our  Religion 
amongft  Men  depends  very  much  upon  a 
right  Knowledge  and  a  due  consideration  of 
this  Subject.  And  thole  who  profefs  never 
fo  great  Veneration  for  the  New  Teftament, 
but  have  little  elieem  for  any  part  of  the  Old, 
underftand  neither  the  one  nor  the  other  as 
they  ought.  They  refer  all  along  to  each  o- 
ther,  and  muft  Hand  or  fall  together,  for  the 
one  is  but  a  Draught  as  it  were,  or  Model 

of 


of  the  Chrijilan  Religion. 

of  the  other ;  all  things  being  though  ob- 
fcurely,  yet  fufficiently  taught  in  the  Old  Te- 
ftamenr,  which  are  fully  and  .lively  expreft 
in  the  New. 

The  Sum  of  all  is  this.     The  Faith  in  the 
Mefjias  to  come,  and  the  Principles  of  Reli- 
gion and  Morality  had  been  delivered  down 
from  the  Beginning   by  Adam  and   Noah  to 
their  Pofterity:    And  when  Mofes  by  God  s 
Direction  and  Appointment  gave  Laws  to  the 
Children  of  Ifrael;    the  End  and  Defign  of 
thefeLaws  was  the  prefervation  of  thisFaith  and 
Practice  amongft  them     And  this  was  effected 
by  vifible  Objects  and  fenfible  Remembrances ; 
the  Jewifi  Difpenfation  was  ordain'd  incon- 
defcenfion  to  the  Circumftances  and  Capaci- 
ties of  thofe  Ages  and  that  Nation,  in  fucha 
manner  as  was  moft  fuitable  to  their  Condi^- 
tion,  and  moft  Worthy  of  God ;    the  reft:  of 
the  World  had  wholly  giveri  up  and    aban- 
doned themfelves  to  Carnal  Ordinances  and 
Superftitions ;  and  God,  who  produceth  Good 
out  of  Evil,  made  ufe  of  this  Fondnefs  and 
Dotage  of  Mankind  to  the  Prefervation  and 
Advancement  of  Truth  and  Holinefs  amongft 
Men.     The  Ceremonial  Worfhip  was  no  far- 
ther acceptable  to  God,  and  no  otherwifede- 
fign'dbyHim,  than  to  keep  his  People  from 
running  into  Idolatry,  to  which  they  had  fb 
great  a  Pronenefs?  to  put  them  in  mind  of 
their  own   Sinfulnefs  and   Unworthinefs,   to 
prelerve  a  Senfe  of  Moral  Duties,  and  of  an 
X  2  inward 


W 


:Ji8  Tlx  ^eafonallenefs  and  Certainty 

inward  and  fpiritual  Service;  and  to  re- 
tain a  Remembrance  and  Expectation  of  that 
Sacrifice,  Oblation  and  Satisfaction^  which  had 
been  foretold,  and  was  //.-  the  Fulnef  of  time 
to  be  offered  upon  the  Cro'is  for  tiie  Sins  of 
the  World. 

Thanks  be  to  God,  that  we  are  inftrucled 
to  worfhip  him  in  Spirit  and  in  Truth,  with- 
out fo  many  burthenibme  Ceremonies ;  but  in 
thole  Ages  of  the  World,  nothing  would  have 
feem'd  more  ftrange  and  abfurd  than  a  Religir 
On  without  fome  Pomp  and  Solemnity  of  Ce^ 
remonies:  And  God  appointed  for  his  Peo- 
ple thole  which  were  innocent,  to  reftrain 
them  from  all  that  were  wicked  and  hurtful ; 
He  apppointed  the  Sacrifices  of  Beafts  to  be 
Types  of  Chrift's  Sacrifice,  and  to  with- 
hold them  from  Humane  Sacrifices*,  which 
were  prafbifed  in  other.  Nations,  and  en- 
joyn'd  by  other  Religions;  he  commanded 
them  to  abftain  from  certain  Meats,  that  they 
might  not  eat  of  Things  offer'd  to  Idols,,  and 
thele  innocent  Ceremonies  he  made  ufeful 
and  ferviceable  to  the  Great  Ends  of  Faith 
and  Righteoufnefs.  Nothing  impracticable 
can  be  fuppoled  to  be  prefcrib'd  by  God 
to  any  People;  nothing  which  is  above  their 
Abilities  and  prefent  Attainments;  and  there- 
fore would  be  of  no  ufe  and  benefit  to  them. 
But  rather  the  Divine  Goodnels  would  con- 
defcend  to  their  Infirmities,  and  comply  with 
them  in  giving  them  fuch  Laws,    as  may  be 


agree? 


of  the  Cbriftian  Religion.  j$$j> 

agreeable  and  convenient  for  them  in  their 
prefent  State,  and  may  fit  them  for  an  higher 
and  more  excellent  Difpenfation.  Whatibever 
we  may  think  of  it  now,  nothing  at  the  time, 
when  the  Law  wasgiven*  would  havelook'd 
like  Religion,  that  had  been  without  abun- 
dance of  Rites  arid  Ceremonies.  And  herein 
the  Wifdorh  of  God  appears,  that  to  fuch  a 
People  and  in  fuch  an  Age,  he  gave  a  Law  fb 
admirably  proper,  and  well  contriv'd  to  pre- 
ferve  the  Life  and  Subftance  of  Religion  under 
the  Veil  of.  Ceremonies,  and  to  prepare  them 
for  the  coming  of  his  Son,  when  it  was  to  be 
of  no  longer  continuance.  The  Law  was  given 
by  Mofesy  but  Grace  and  Truth  came  by  Jefta 
Chrift.  Joh.  i.  17.  that  is,  the  Grace  of  the- 
Gofpel,  and  the  Truth  and  Reality  or  Sub* 
ftance  of  thofe  Things,  which  were  prefigur- 
ed by  the  Law- 


CHAR    XVI. 

Of  the  Cejfation  of  the  Jewifti 
Law. 

OUR  SAVJOUR  was  the  GREAT 
PROP HETy  who  was  to  come,  as 
Mofes  had  foretold,  and  who  was.expe&ed  at 
ihe  time  of  Hk  coming ;  and  it  was  likewife, 

X  jj  txpe&ecV 


^  o  The  (Reafonablenefs  and  Certainty 

expected,  that  that  Prophet  fhould  work  Mi- 
racles, as  Mofcs  had  done,  whom  he  was  to 
be  like,    and  he  was  to   be  a   Lawgiver  as 
Mofes  had   been.     The  Jews   had  a  general 
Expectation  that  the  Meffiah  would  manifeft 
Himfelf  by  .Miracles.  Job.  vii-  $i.     Miracles 
had  not  been  for  a  lcr.~  time  wrought  in  the 
Jewijh  Church,  but  it  was  received  as  a  known 
and  undoubted  Truth,  that  they  were  to  be  re- 
00  Mil-  v*v  A  ^y  ^*m'  The  (x)  Rabbins  fKU  teach  that 
mm.  \?ore  theGift  of  Prophecy  is  to  return  at  the  coming  of 
Hwocb.    t|le  Mejfiajj^  according  to  God's  exprefs  Promife : 
35,    ' c'  And  the  Samaritans  themlelves  had  this  No- 
tion of   the  Meffiah,  that  he  was  to  give  full 
Inftru&ions  in  all  things  relating  to  the  Wor- 
fhip  of  God.  Job.  iv.  2  5.     And  the  Prophecies 
concerning  the  Birth,  and  Life,  and  Death  of 
Chrift,  in  all  things  necefTary  to  prove  him 
the  true  Meffiah,   were   litterally  fulfilled  in 
our  Saviour,  and  thofe  things  which  concern 
the  Nature  of  His  Kingdom,   have  been  ex- 
plain'd  by  Him  and  his  Apoftles.     So  that  it 
being  fully  prov'd,  that  Jefus  is  the  Chrift  by 
the  Accomplishment  in  Him  of  the  Antient 
Prophecies  concerning  the  Meffiah,  we  ought 
to  reft  fatisfied  in  his  Authority,  both  for  the 
CefTation  of  the  Law  of  Mofes,  and  for  any 
Explication  which  He  and  his  Apoftles  have 
given  us  of  it.     But  this  vis  not  all,'  we  are 
able  to  prove  againft  the  Jews  from  the  Books 
of  the  Old  Teftament,  that  their  Laws  was 
to  ceafe,  when  the  Meffiah  was  come. 

The 


of  the  Chrijtian  %eligion.  ¥  j  i" 

The  Gofpel  is  fo  far  frum  containing  any- 
thing contrary  to  the  Law,that  it  is  the  Fulfill- 
ing and  Acccmplifhment  of  it.  The  Moral 
Precepts  are  improv'd  and  advanced,  and  the 
Ceremonial  and  Ritual  Part  was  not  properly 
abrogated  and  abolifh  d,  but  it  continued  for 
as  long  time  as  it  was  defign'd  to  do,  and  then 
expir'd  of  it  ft  If ;  it  ftrv'd  thefe  Ends  for 
which  it  was  instituted,  and  afterwards  muft 
of  confequence  ceafe.  The  Ceremonial  Wor- 
fhip  therefore  was  permitted  to  the  Jews, 
who  became  Convertstfo  the  Chriftian  Faith, 
till  the  Deftruc~tion  of  their  City  and  Temple, 
and  then  it  was  no  longer  practicable,  but 
muft  of  necefiity  ceafe ;  and  the  Ceflation  of 
the  Law  of  hhfesy  when  once  it  had  its  Pe- 
riod and  Accomplifhment,  was  as  much  the 
Will  of  the  Legiflator,  at  its  firft  lnftitution^ 
as  its  former  Obligation  could  be. 

The  Jewifij  Law  bung  Figurative  and  Ty- 
pical, it  follows,  that  it  was  to  ceafe  of  courfe, 
when  the  Things  prefigur'd  and  typified  by  it, 
fhould  be  brought  to  pafs,  that  is,  when  the 
Mejfuh  fhould  come.  For  then  the  Types  and 
Figures  being  fulfilled,  could  be  of  no  longer. 
ufe,  nor  the  Law  which  cnjoyn'd  them,  of 
any  longer  continuance,  when  once  this  Prin- 
cipal Reafon  of  it  cealed,  and  all  ether  ends 
defign'd  by  it,  might  be  better  attain'd  with- 
out it,  by  the  Worfhip  of  God  in  Spirit  and  in 
Truth.  And  this  Law  was  fo  contriv'd,  as 
not  only  to  expire  upon  the  fulfilling  of  it 

^4  by 


-» *  z  The  $(eafonablenefs  and  Certainty 

by  the  Mej]iaby  but  to  become  impracticable 
and  impollible  to  be  obferv'd  afterwards.  1 
Jhall  therefore  prove  the  CefTation  of  the  lew 
iftj  Law.  I.  Becaufe  the  Meffiab  is  come,  in 
whom  it  wTas  fulfilled.  II.  Becaufe  it  was 
foretold  by  the  Prophets,  that  the  Law  fhould 
ceale  upon  the  coming  of  the.  Meffidb.  III. 
Becaufe  after  the  coming  of  the  Meffiah,  it 
was  to  become  impracticable  -and  impoffible 
to  be  obferv'd. 

i.  The  Mcfliab  is  come,  in  whom  the  Law 
is  fulfilled.  As  the  comtaig  o"f  the  Meffiah  was 
p refi^ur'd  in  the  various  Types  and  Ceremo- 
nies of  the  Law,  which  were  therefore  to  re- 
ceive their  Accomplishment  in  him,  fo  it  is 
manifeft  that  our  Saviour  is  the  Meiliah,  fince 
the  Prophecies  concerning  the  Median  have 
been  all  fulfill'd  in  Him.  This  has  been  al- 
ready prov'd  at  large;  and  the  Prophecies  of 
)  Mun.  Zjchariab  and  bhLcby,  are  fo  very  plainly  and 
■  k  undeniably  fulfilled,  that  Q)  fbme  of  the  Jews9 
to  evade  them,  have  been  forced  to  fay,  that 
the  Meflkh  was  born  before  the  Befti  uefion 
of  the  fecond  Temple,  tho'  he  doth  not  yet 
appear,  but  that  he  was  Teen  at  Rome,  and 
has  ever  fince  lain  conceal'd,  as  Alcfes  did  in 
the  Houfe  of  Pharaoh  ;  and  that  the  time  will 
come,  when  he  fhall  require  the  Difmiflion  of 
the  'jews  from  the  Pope,  as  Mofes  demanded  of 
Pharaob  the  Difmiflion  of  the  Children  of  lf- 
raei  But  they  fay,  that  he  defers  the  Mani- 
Marion  of  himfelf  by  reafon  of  their  Sins ; 

and 


of  the  Chtftfon  {Religion.  }}$ 

and  upon  this  account  have  made  many  fb- 
lemn   Humiliations  to  implore  his  Help  and 
haften  his  corning ;  particularly  A-  D-  MDII. 
they   appointed   a   Publick  Humiliation   for  ■ 
Young  and  Old,  Men,  Women,  and  Children 
in  ail  Parts  of-  the  World,  for  nigh  a  whole (h)yu/f 
Year  together.     (b)  Trypho  did  not  deny  that  Martyr.' 
Chrift  was  born,  and  might  be  fomewhere  DMog. 
unknown,  but  faid,  that  he  could  not  know 
himfelf  to  be  Chrift,    nor  work  Miracles,  till 
Elias  ^ad  anointed  him,  and  manifefted  him  (x)^*»» 
to  the  World.     (x)  Others   have  faid,  that^r-^ 
there  is  to  be  a  Third  Temple,  and  during 
the  time  of  the  laft,  the  Median  will  come, 
only  becaufe  Abraham  call'd  the  Place  where 
the  Temple  ftood,  a  Mountain,  lfaac  a  Field, 
and  Jacob  an  Houle.    Some  are  of  Opinion, 
that  their  Sins  hinder  his  coming ;  fome  again 
think,  that  they  are  neither  finful  enough,  nor 
righteous  enough:    For,  fay  they,    he  mult 
come  in  a  Generation  altogether  finful,  or  al- 
together righteous. 

The  Prophecy  of  Darnel's  Weeks  is  fo  pun- 
dually  in  all  its  Circumftances  fulfilled,   that(OJofcph. 
not  only  (f)  Jofepbtts  and  the  modern  J^s^!lJ^H'  * 
apply  it  to  the  Deftru&ion  of  Jerufalem  by  x-  c!  i£ 
Titus,   but  (!)  fome  of  the  Jews  when  they  seeundud 
could  not  deny  the  Computation  to  be  true,  ^"Q^id 
and  to  agree  exactly  with  the  time  of  our  Sa-  Umbonb. 
viours  Birth,  have  even  dared  to  fay  that  Da-  yQ}{  Llf 
mel  himfelf  was  miftaken  in  the  Account,  o-Fidjik.'^ 
then  have  confeft  that  all  the  Terms  of  Time 

aflxgned 


3J4  *"e  %?d)Qnablene}s  and  Certainty 

afiigned    lor    the   coming  of  the   McJJigh  are 
pti if,  and  that  now  thtir  only  hopes  of  deli- 
verance and  redemption  are  to    be  placed  in 
their  Repentance,;  and  o:hers  lay  a  Curie  up- 
on fuch  as  prelume  to  fix  any  particular  Time 
(g)G<».for  the  coming  of  the  Mejjlab.     But  (s)  Rab- 
fibFrU/   hi  Nehumias    who    lived    fifty  "years    before 
14'  rd  LChrift,  declared  that  the  coming  of  the  Mef- 
ter  sarrav.  fufj  according  to  Daniels  Prophecy  could  not 
E^'       be  deferred    beyond    the  fpace   of  fifty  years 
longer,  as  Grotius  has  obferved  from  the  Tat- 
t&n$>opirtud.     Divers  (c)  of  the  Jews  place  the  Paffion 
Pearfonca  of  Chrift  fixty   nine  years  before  our  common 
%An%[    Account  of  the  Year  in  which  he  truly  fuffer- 
ed,   others  pretend  another  different  Account 
without  the  leaff.  Reafon  for  either  pretence, 
but  this  fliews    how  defperate  a  Caufe  they 
are  engaged  in,    which   forceth  them  upon 
fuch  Artifices ;    for  we  have  the  exprefs  Te- 
flimony    of  Tacitus,    that   he  differed    under 
Vomim  dilate.      They  Interpret   Jfa't.  vii.  14. 
where  it  is  Prophefied   that  the  Mifftah  was 
to    be    Born    of  a   Virgin,   contrary  to   the 
Senfe  of  their  Fere-Fathers,  and  therefore  re- 
ject the  AntientTranftation  of  that  Verfe  by 
•  (d)?«Mhe  Sept  it  agin t,  as  (d)  J/t/linM&nyr  urged  a- 
Aivt.  Da-  ga jnft  t|ie  yews  0f  his  time.     In  Origins  time 

they  expounded  Ifai,  liii.  of  the  Nation  of  the 

Jews,   not  of  any  particular  Perfon,    though 

(e)origen  ^  (*)  Origen  Argued  in   a  Difputation   with 

lib"'.       them,  the  Tenor  of  the  whole  Chapter  is  a 

plain  confutation  of  this  way  of  expounding 

ify 


of  the  Cbrijaan  Religion.  ^5 

it,  and  efpecially  thefe  words  of  the  8th  Verfe, 
for  the  Tranfgreffion  of  my  People  was  he  ftrick' 
en.     By  the  Perfbn  ftricken  cannot  be  under- 
ftood  the  People,  for  whofe  Tranfgreffion  he 
is  faid   to  have  been  ftricken.     (h)  But  they  .(h).GroU 
have  found  out  another  Evafion  by  pretending  ls[  hxb'  #„ 
that  there  are  to  be  two  Mefliahs,  one  the  Son /&«•/»  Pear- 
of  Jofepb,    who  is. to  be  a   fuffering  Meffiah^ib* 
and  the  other  the  Son  of  David,,    who  is  to 
enjoy  all  manner  of  Temporal  Profperity  and 
Power. 

So  plain  is  it,  that  the  Prophecies  which 
the  Jews  themfelves  of  old  understood  of  Chrift 
are  fulfilled "  in  our  Saviour,  and  fo  unavoidably 
do  they  contradict  all  their  own  Antient  In- 
terpretations of  Scripture,  when  they  will 
not  allow  them  to  be  fulfilled  in  him,  For 
that  they  are  fulfilled  it  is  evident,  and  they 
can  affign  no  other  Perfbn  in  whom  they 
have  been  fulfilled. 

II.  It  was  fore-told  by  the  Prophets,  that 
the  Law  fhould  ceafe  upon  the  coming  of  the 
MeffiaL  It  is  evident  from  the  Prophets  that 
in  fome  years  after  Chrift,  Jerufalem  was  to  be 
no  longer  the  feat  of  the  Jewijh  Power  and 
Government,  nor  the  place  of  Worfhip.  And 
their  Prophecies  fuppofe  the  Ceffation  of  the 
Jem(h  Law  upon  a  Two-fold  Account,  1 .  From 
tjie  Deft  ruction  of  the  Temple.  2.  From  the 
Difperfion  of  the  People  of  the  Jews  and  the 
Deftru&ion  of  their  City. 

1.  From  the  Deftru&ion  of  the  Temple. ' 

The 


%l&  The  %eafonablenefs  and  Certainty 

The  Prophet  Daniel  fore- told  that  after  the 
fccffiah  was  cut  off  the  Sanfiuary  fhould  be  de- 
frayed, and  the  Sacrifice  and  the  Oblation  fhould 
Ceafe,  aod  that  there  fhould  be  Defblation  e- 
ven  until  the  Conft/n/n/ation,    Dan-  ix.  26,  27. 
Since  the  San&uary  i9  laid  wafte  and  defolate, 
and  by  this  Prophecy  is  never  to  be  Rebuilt, 
the  Temple  being  the  Place  of  all  their  Woc- 
fhip  and  Solemnities,  that  failing  their  whole 
Worfhip  muft   Fail  with  it.     And  whenever 
the   7eirs  'have  attempted  to   Rebuild    their 
Temple,  they  have  been   hundred  from  doing 
it,   and  particularly  (as  I  have  feveral  times 
already  o'ofei  veef)  in  the  time  of  Jtlian  the 
Apoftate,  by  Miraculous  and    dreadful  Judg- 
mcnts,related  by  Amm'unus  Marccllinus  an  Hea- 
then Hjftprian,  w'  o  lived  at  that  time,  and 
Mi"a*w  ^  a  '&  JetVfflJ  Writer,     And  When  they  have 
adexcerpubcen  permitted  to  I3uild  them  Synagogues  and 
Genur*.     Places  of  Worflip  in  all   o:her  Parrs  of  the 
'££**'    World,  that  Place  alone  has  been  denied  them 
in  which  by   their  Law  they  were  indifpen- 
fably  bound  t  >  WorQiip.     A«]  the  Males  were 
obliged   to   refort  to  Jer;ifale/»   to    Worfhip 
thrice  every  year,  an  i  the  Place  of  their  Wor-- 
fhipwas  more  ftriclly  enjoyned  t'lan  the  time. 
For  if  any  Man  were  upon  a  Journey,  or  Un- 
clean,   a  fecond  Paffover    was   appointed  for 
him,    but   it   could  be    obferved  at  no  othei» 
Place  but  JcrnfaleM,  upon  any  cccafion  what- 
soever, AW.  ix.  10.  Vcutr.Mu  5.  And  there- 
tore  during  the  Captivity  attf^/^they  did  not 

Gels'- 


of  the  Chrijlian  Religion.  }¥ 

Celebrate  thefe  Feafts  of  the  Pajfover  of  Pen-? 
tecoft,    and  of  Tabernacles ;    how   could  they 
Sing  the  Lords  Song  in  a  grange  Land?    PfaU 
Cxxxvii  4.    And   the  Deftrudrion  of  the  City 
and   Temple  by  the   Romans  at  the  time  of 
the  Paffover,   was  a  fign  that  they   were  no 
longer  Gods  Peculiar  People,    nor  under  the 
Protection  of  tliofe  Promifes,    which  by  the 
Law  were  made  to  them,  and  had  ever  been 
fulfilled  till  the  time  of  the  Promife.  was  expi-(iK#tff* 
red.     St.  OChryfoftom  blades    the  Jews   offijffi 
his  time  for  obfcrving  the  Law  in  the  Couri-  r  m.  6.  ^ 
tries  whither   tfiey  were  difperft,  which   \\c  Sav- EdtU 
proves    to   be  contrary    to  God's  (Command- 
ment, and  to  the  Pra&ice  of  their  Anccftors : 
And  the  Modern  Je.vs  confefs  tht  r  eir  Wor- 
ship is  impra&ic^bie  in  their  prelen  Condition, 
they  acknowledge  that   they  ought    to  offer 
Sacrifice  no  where  elfe  but  at  the  Temple  of 
Jerujalem  ;  the  Obfervation  of  the  Paflover  a- 
mong  therr  now  is  without  Sacrificing  the  Paf< 
dial  Lamb,  and  they  obferve  t  e  day  of  At- 
tonetnent  without  the  Sacrifice  of  Expiation- 

2.  The  DcHruclion  of  the  Cirv  of  Jtrti- 
falem,  and  the  final  Difperfion  of  the  People 
of  the  whole  Ration  of  jhe  Jews  proves,  that; 
their  Law  is  at  an  end.  Jacob  plainly  foretold 
both  the  coming  of  the  MejUah,  and  the  end  ' 
of  the  Power  and  Authority  of  the  Nation  of 
die  Jews. upon  His  coming-  The  Sceptre  JhaA 
not  depart  from  Judeh,  nor  a  Lawgiver  from 
between  His  feet  until-  Shiiob  come,  and  unco 
:  Him 


33$  The  fyafonabkne/s  and  Certainty 

Him  {ball  the  gathering  of  the  People  be*  Gen. 
xlix.  10.    This  Prophecy  was  by  the  antient 
Jews  always  underftood  of    the  Meffiab,  as  is 
evident  by  the  Targums  ;  and  it  appears  to  be 
fulfill'd  in  our  Saviour,  both  becaufe  the  Jew- 
ijh  Government  in  His  time  was  drawing  to- 
wards its  final  Period,  and  becaufe  the  People 
of  all  Nations  have  been  gathered  to  Him, 
and  have  been  made  Profelytes  to  his  Reli- 
gion.    The  Sceptre  and  the  Lawgiver,  that  is, 
the  Power  of  their  Arms,  and  the  Authority 
of  their  Laws  was  not  fo  to  depart,  as  to  be- 
come extincl:,  till  the  Meffiah  came,  which  im- 
plies that  fbon  after  his  coming,  they  were 
both  to  ceafe,  as  we  fee  they  have  long  fince 
aclually  done.    The  Accomplifhment  of  Ja- 
cob's Prophecy   was  gradual;    Herod  was  of 
another  Nation,  but  a  Profelyte,  and  upon 
culEi!r'^m  account  he  might  be  ftil'd  a  Jew;  as(x) 
Num.  5.    If.  Cafanbo-a  has  prov'd  againfi:  Baronius :  And 
when  he  was  made  King  of  the  Jews,  this 
was  as  a  Warning  to  awaken  them  to  expeel 
the  full   Accomplifhment   of  this  Prophecy, 
which  was  brought  to  pafs  in  the  final  De- 
ftru&ion  of  their  Government.     The  Jewifi 
Government  all  along  under  all  Changes  was 
ftill  denominated  from  Jiidah,  tho'  that  Tribe 
was   not  always  in  Chief  Power ;  and  even 
under  Herod  y  who  was  an  ldumean,\t  had  its 
Title  from  Judab ;  as  the  Roman  Empire  re- 
tain'd  its  oid  Denomination,  when  divers  of 
the  Emperours  were  not  Romans  by  Birth. 

But 


of  the  Chriftian  Religion.  539 

But  when  the  Mejjiah  was  come>  the  Sceptre  was 
to  depart  from  Jndah,  and  there  were  no  more 
to  be  any  Law  in  force  amongft  that  People, 
who  had  been  fo  long  known  under  that  De- 
nomination,  which  they  receiv'd  from  him. 
And  this  Prophecy  of  Jacob,  in  which  he  fore- 
tels  the  Condition  of  the  feveral  Tiibes,  has  a 
plain  Reference  to  the  Piomifed  Land,  and  is 
to  be  underftood  of  the  Jewijh  Government  in 
the  Land   of  Canaan,  for    he  there  delcribes 
the  Borders  of  it.     From  the  time  that  they 
were  in  Poffeilion  of  that  Land,  the  People  of 
the  Jews  never  had  loft  all  their  Right  and 
Title  to  it,  before  the  ccmirg  of  Ch;  ift,  but 
{till  retain'd  their  Right,  during  their  Abode 
in  Babylon,  and  were  aiTur'd  that  they  fhould 
again  be  put  in   Polli-mon  after  a   Captivity 
ofleventy  Years;   and  in  Token  of  this,  Je- 
remiah purchafed  a  Field  of  Hanamecl,  his  Un- 
de's  Son,  and  fubferibed  and  fealed  the  Wri  - 
ings,  and  took  Wjtneffes  and  paid  down  the 
Money  publickly  before  all  the  Jews  that  fat 
in  the  Court  of  the  Prifon,  and  the  Evidences 
were  to  be  kept  in  an  Earthen  Veffel.     For 
thus  faith  the  Lord  of  H~jls  the  God  of  Ifraef, 
Houfcs,  and  Fields,   and  Vineyards  fljall  be  pof- 
feft   again  in   this  Land.  Jer.  xxxii.  14.     But 
when  the  time  of  Jacob's  Prophecy  wasex- 
pir'd,  and  Shiloh  was  come,  they  were  driven 
out,  never  to  be  reftor'd  again.    The  Romans^ 
the  moft  Generous  of   any  People,  .dealt  (b 
hardly  with  no  other  Nation,   as  with  the 
I  Jewsy 


34o  The  %eafonab/ene[s  and  Certainty 

Jews,  who  yet  had  to  do  with  one'  of  the 
moft  merciful  Princes,  that  ftaruls  upon  Re- 
cord in  Hiftory.  If  Tiberius^  or  Qaliguld)  or 
Nero  hid  deftroyed  them,  it  might  I r, it.  been 
afcrib'd  to  the  Cruelty  of  their  Temper  ;  but 
when  Titus,  who  endeavour'd  to  Give  them, 
was  by  their  own  Obftinacy  fore'd  upon  their 
Deftru&ion,  after  they  had  by  their  Diffenti- 
ons  made  themfelves  a  Prey  to  him,  there  was 
the  vifible  Hand  of  God  in  it ;  as  Jofephus 
often  confeffes,  and  as  Titus  himfelf  declar'd, 
when  he  beheld  the  Towers  and  Fortifications, 
after  the  City  was  taken.  If  they  could  have 
agreed  either  in  their  own  Defence,  or  in  any 
Terms  of  Submiflion  to  him,  they  would  have 
been  far  from  fuffering  in  that  Extremity. 
When  Pompey  and  Craffus  entred  Jerufalen/, 
the  time  of  its  DeftruSion  was  not  yet  come, 
hut  it  was  referv'd  to  Titus,  whole  peculiar 
Character  it  was,  that  heoblig'd  all  Men,  and 
who  was  fhTd  the  Love  and  Delight  of  Man- 
kind, unwillingly  to  do  that,  which  neither 
Pompey  nor  Craffus  would  do.  It  is  well  urg'd 
rib  semn-  ty  a  (k)  Learned  Jew,  tho'  he  makes  a  wrong 
Hum  fcri*  Inference  from  ir.  Did  the  fame  thing,  fays 
pum.  $u*  jie?  befall  any  other  People?  Did  the  Romans 
timbrocb.  drive  the  Germans,  the  Britains,  the  Gads, 
the  Spaniards f  the  Greeks,  or  the  Afutick  Na- 
tions into  Captivity,  and  difperfe  them  thro- 
cut  all  Parts  of  the  World  ?  They  rather  en- 
deavoured to  preferve  them,  that  their  feveral 
Countries  might  not  want  Inhabitants. 

And 


of  the  Chrijlian  Religion. 

And  tho'  the  Jews  have  been  generally  ob- 
ferv'd  to  have  great  Riches  in  the  Nations 
where  they  live,  they  have  never  been  able  by 
any  power  or  intereft  to  get  themfelves  ,Re- 
eftablifh'd  in  their  Country  and  Government, 
but  have  been  difappointed  as  often  as  they 
have  attempted  it,    tho'  with  never  fo  much 
probability  of  fucceis.     So  evident  it  is  by  the 
experience  of  fo  many  Ages,  that  however  it 
fares  with  particular  perions  of  that  Nation, 
yet  they  never  are  to  be  united  again,    as  a 
Community,  or  Body  of  People  to  live  under 
their  ancient  Laws,    according  to  the  Mofaical 
Conftitution.     They  have  no  City,   no  Go- 
vernment,   nor  ever  are  to  have  any;    and 
therefore  thofe  Laws  can  now  no  longer  be  in 
force,  which  fuppofe  the  continuance  of  their 
Government.    Their  Genealogies  are  loft,  up- 
on which  the  diftinction  of  their  Tribes  and 
Families,  and  the  Succeflion  of  their  Priefthood 
did  depend  :  So  that  they  are  without  an  Al- 
tar, without  a  Prieft,  without  a  Sacrifice,  and 
without  any  poifibility  of  knowing  theDefcent 
and  Lineage  of  their  Mejfiah,    whom  they  ex- 
pect to  come ;  and  by  coniequence  cannot  know 
him,  if  he  mould  come,  having  no  way  to  di- 
ftinguifh  that  Tribe  and  Family  oi   which  the 
Prophecies  declare  the  Mejfiah  was  to  be.     In 
the  Babylonian  Captivity  there  were  Aty/uxXoo* 
rdeKat,  who  kept  up  Order  and  Government 
amongft  them ;    and  that  befides  was  at  the 
moft  but  a  fufpenfidn  of  their  Power,   it  was 

Y  no 


321 


g  2  2  The  Keafottabknefs  and  Certainty 

no  utter  extirpation' of  all  Rule  and  Authority ; 
their  Genealogies  were  preferved,  and  the  di- 
ftinction  of  their  Tribes  and  Families  known  ; 
their  deliverance  out  of  that  Captivity,  with 
the  time  and  manner  of  it,  and  the  very  Name 
of  their  Deliverer  was  foretold  ;  Ija  xliv.  28. 
Jer.  xxv.  12.  Dan.  ix.  2.  And  in  that  Capti- 
vity they  had  Prophets  to  direct  and  fupport 
them  under  their  affliction,  and  give  them  aP 
furance  of  a  Reftoration,  but  now  they  do  not 
fo  much  as  pretend  to  have  any.  The  Delive- 
rance of  the  Ifraelites  out  of  the  ^Egyptian 
Bondage  was  like  wife  foretold,  with  the  pun- 
ctual time  of  it,  Gen.  xv.  13,14.'  And  in  ge- 
neral, God  declares  that  when  at.any  time  tor 
their  Sins  thev  were  led  into  Captivity,  and 
difperied  among  the  Heathens,  tho'  they  were 
driven  unto  the  utmoft  part  of  Heaven,  yet 
upon  their  Repentance  he  would  turn  their  Cap- 
tivity \  and  have  companion  upon  them,  and  would 
return  and  gather  them  from  all  the  Nations, 
whither  he  had  fcattered  them,  Deut.  xxx.  2,3. 
Neh.  i.  S,  9.  And  this  Promife  muit  have  been 
in  force,  as  long  as  their  Law  and  Conilitution 
laded,  and  could  have  no  limitation  but  the 
final  and  determined  period  of  it.  The  time 
for  the  duration  of  the  Jewifh  Law  and  Go- 
vernment being  expired,  all  promifes  made  to 
them  as  a  difrincl:  People  and  Nation,  mull:  be 
expired  with  it ;  whereas  if  their  Law  were 
flill  in  force,  the  promife  of  their  being  refto- 
red  to  their  Land  and  Government  w  ould  un- 
doubtedly 


of  the  Chrifliati  Kehgion.  323 

doubtedly  before  this  time  have  been  fulfilled  to 
them!  For,  befides  that  their  Sins  at  their 
return  from  their  Captivity  in  Babylon  were 
very  great,  it  cannot  be  fuppofed,  that  for  {o 
many  Ages  their  Sins  fhouki  hinder  that  a  Rem- 
nant at  leaft  fhould  not  be  reftored,  if  the  Jea- 
ifh  Oeconomy  had  not  received  its  final  period 
in  the  deftru&ion  of  their  City  and  Nation. 
(  /  )  Redde  Jlatum  Judazaz,  quern  Chriftus  irrve  CO  ^2J*" 
Kiaty.  &  alium  contende  venhr,  This,  which  d*ostc.i$i 
was  a  good  Argument  in  Tertuliians  time,  is 
improved  ftill  in  every  Age  fince.  For  if  the 
State  of  the  Jewifh  Nation  was  not  iuch  then 
as  their  Mejftab  was  to  find  at  his  coming,  there 
is  the  lefs  caufe  for  them  after  fo  long  time  to 
hope  that  they  fhall  ever  be  reftored  to  fuch  a 
Condition,  as  to  have  any  reaibn  to  expect 
him. 

III.  After  the  coming  of  the  Mefiah  thzjew. 
ifh  Law  was  to  become  impracticable,  and  im- 
poflible  to  be  obferv'd.  For  if  the  City  and 
Temple  were  not  deftroy'd,  the  confinement  > 
of  the  Jewifh  Worfhip  to  one  certain  Place  muft 
neceflarily  imply  an  alteration  in  their  Wor- 
fhip upon  the  coming  of  the  Meffiahy  and  the 
calling  of  the  Gentiles;  who  could  not  all  be 
fu ppoied  to  affemble  thrice  every  year  at  Jerit- 
falem;  and  therefore  the  Prophets  foretold. 
That  Jerufalem  fhould  then  be  no  longer  the 
only  place  of  God's  Worfhip,  but  that  Men 
fhould  Worfhip  him  in  any  place  of  the  World. 
JTis  true,  the  Prophets  often  mention  the  re- 

Y  %  fore 


324  The  Reafonablenefs  and  Certainty 

fort  which  fhould  be'  made  from  all  Nations  to 
.  Jerufalem,  and  to  the  Temple,  or  the  Mountain 
of  the  Lord.     But  then  thefe  are  Myilical  Ex- 
preflions ;  for  the  City  of  Jerufalem,  atid  the 
Temple,  are  ufed  by  the  Prophets  as  Types  of 
the  Chriftian  Church;   and  therefore  Ezekiel 
S'lvJ-C™)  defcribes  the  Temple   larger  than   the 
fpeftoftbe  whole    City  of  Jerufalem,-  and  the  City  in 
T*m'Pfe?    greater  dimenfions  than  all.  the -Land  of  Or- 
naan,  to  mew  that  we  are  not  to  underftand 
thefe  Expreflions  literally.     A  Prieflhood  after 
the  Order  of  Mislchizedeck,  different  from  that 
of  Aaron  was  Prophefied  of,  Pfal.  ex.  4.  and  a 
New  Covenant  different  from  that  which  "was 
.  made  with  the  Children  oUfrael  upon  their  co- 
ming out  of  the  Land  of  sEgypt,    Jer.  xxxi. 
31,  32.     And  this  Covenant  was  to  extend  to 
the  Gentiles,  as  well  as  to  the  Jews.     For  from 
the  rifing  of  the  Sun,  even  unto  the  going  down  of 
■  the  fame,-    my   Name  jhall  be  great  among  'the 
Gentiles :  and  in  every  place  L.cenfe  fhall  be  of- 
fered unto  my  Name,    and  a  pure  offering  :  for 
my  Name  fhall  be  great  among  the  He  at  hen  y  faith 
the  Lord  of  If  oft  s,  Malach.  i.  11. 

If  again  ft  all  this  it  Lc  alledged,  That  the 
Mofaical  Law  was  to  endure  for  ever,  it  ought 
to  be  considered  whatfenfe  that  expreftion  bears 
in  the  Law  it  (elf.  And  that  cxprefllon  is  there 
ufed  to  denote  the  continuance  of  any  thing 
which  was  not  defigned  for  ibme  particular  oc- 
cafion  or  feafon  only,  but  was  to  laft  as  long 
as  the  nature  and  gerieral  defign  of  its  Inftitu- 

tion 


of  the  Chrijiian  Religion.  325 

tion  would  admit.  The  Servant  whofe  Ear 
was  bored,  was  to  ferve  his  Matter  for  ever, 
Exod.  xxi.  6.  by  which  is  to  be  underftood, 
not  all  his  Life,  but  only  tiH  the  year  of  Ju- 
bilee ;  whereas  he  that  had  not  his  Ear  bored, 
was  to  be  fet  free  in  the  feventh  year,  ver.  2. 
And  even  before  the  year  of  Jubilee,  he.  whofe 
Ear  was  bored,  might  be  freed  with  his  Ma- 
iler's Confent;  (»)  either  by  ManumiiTion,  O)  G^t. 
or  Redemption,  and  was  at  liberty  upon  the  *d  Ioc* 
death  of  his  Matter,  not  being  bound  to  ferve 
his  Son.  Their  anointing  jhall  furely  he,  an 
ever  la  fling  Priefihood  throughout  their  Gene- 
rations, Exod.  xl.  .15.  which  can  be  under- 
ftood to  extend  no  farther,  than  as  long  as 
their  Genealogies  were  preferved ,  and  the 
Tribe  and  Generations  of  the  High-Priefts 
could  be  diftinguifhed.  /  will  alide  in  thy 
Talernacle  for  ever,  Pf.  lxi.  4.  or,  in  other 
words,  all  the  days  of  my  Life,  Pf.  xxvii.  4. 
Samuel  was  brought  by  his  Mother  to  abide 
before  the  Lord  for  ever ;  that  is,  during  his 
Life,  1  Saw.  i.  22.  And  by  parity  of  Reafon 
thofe  Statutes  and  Laws  are  faid  to  be  Ettabli- 
fhed  fof  ever,  which  were  defigned  to  be  per- 
petual and  (landing  Laws;  not  temporary, 
during  their  journeying  in  the  Wildernels  only 
as  others  were,  but  to  continue  as  long  as  the 
Conftitution  of  the  Government  was  to  laft ;  (°)  ^-  de 
and  in  this  fenfe  the  Jews  themfelves  (0)  have  ^Jltat* 
taken  the  word  ;  and  it  is  fuffiriently  explain'd 
Deut.  xii.  1 .  Thefe  are  the  Statutes  andjudgwents 

Y  3  which r 


^2  6  The  Reafonablenefs  and  Certainty 

which  ye  fhaR  obferve  to  do  in  the  Land,  which 
the  Lord  God  of  thy  fathers  giveth  thee  to  pof- 
fej's  it  all  the  days  that  ye  live  upon  the  Earth; 
or  as  we  read  ver.  19.  as  long  as  thou  livefi  upon 
thy  earth  ;  that  is,  their  Law  was  obligatory 
to  them  as  long  as  they  had  pofleflion  of  the 
Land  of  Canaan\  or  retained  any  right  to  pof- 
fefs  it  by  God's  donation:  But  thole  Statutes 
and  Judgments  which  were  to  be  oblerved  in 
the  Land  which  the  Lord  had  given  them  to 
pofleis,  can  no  longer  be  of  any  obligation  to 
them,  when  they  are  finally  deprived  of  that 
Land. 

The  Ceremonial  Law  therefore  by  its  Ori- 
ginal Deilgn  and  Inftitution  being  to  'continue 
In  force  but  till  the  coming  of  Chrift,  he  gave 
the  accomplishment  to  it,  and  put  a  final  pe- 
riod to  its  Obligation,  Inftituting  his  Gofpel  in 
its  (lead,  which  had  been  pre-figured  by  the 
Law,  and  foretold  both  by  Mofes  and  the 
Prophets. 


CHAP.     XVII.     . 

Of  Sinful  Examples  Recorded  in  the 

Scriptures. 

AS  fome  have  endeavoured  to  excufe  their 
own  Sins  by  alledging  the  Sinful  Exam- 
ples which  we  find'  mention 'd  in  the  Scriptures ; 
f!  fo 


of  the  Chrifiian  Religion.  327 

(o  others,whoareno  lefs  fond  of  imitating  them, 
yet  have  from  hence  taken  a  pretence  for  Ob- 
jections and  Cavils.  I  fliall  therefore  (hew,  that 
the  bad  Examples  in  fome  actions  of  Men  whom 
we  find  in  all  other  refpedts  commended  in  the 
Scriptures,  are  far  from  being  propofed  for 
our  imitation;  but  there  is  great  reafon  why 
the  Faults'and  Mifcarriages  of  the  beffc  Men 
iliould  be'deliver'd  down  to  us  in  the  Scriptures 
for  our  Caution  and  Prevention,  as  well  as  up- 
on other  accounts. 

I.  Several  paflages  of  the  Scriptures  contain 
only  Matter  of  FacT:,  and  that  very  briefly  ex- 
prefs'd;  and  a  bare  Narrative  of  any  Action, 
implies  neither  the  Approbation  nor  the  Cen- 
fure  of  it,  but  only  declares  that  fuch  a  thing 
was  done,  and  in  fuch  a  manner :  but  the  Na- 
ture of  theFadt  it  felf,  with  the  Circumflances 
of  it,  or  fome  Command  or  Permiilion,  or 
Prohibition  in  Scripture,  muff,  difcover  the 
goodnefs  or  lawfulnefs,  or  the  wicked nefs 
o£the  Action.  No  Hiftorian  is  fuppofed  to  ap- 
prove of  all  which  he  relates ;  but  he  muft  re- 
port bad  as  well  as  good  Deeds,  who  will  do 
the  part  of  a  faithful  Hifiorian. 

II.  The  Rules  of  Good  and  Evil  are  plainly 
delivered  in  the  Scriptures,  by  which  we  are  to 
judge  of  Adfcions ;  and  we  are  to  conform  our 
Adhons  not  to  the  Example  of  Men,  but  to  the 
Law  of  God.  We  are  forewarn'd  to  follow  no 
Man's  Example,  when  it  is  contrary  to  the 
Divine  Law ;  and  therefore  it  could  not  be  ne- 

Y  4  •        ceflary 


328  The  Keafonablenefs  and  Certainty 

ccfiary  in  the  relating  of  every  evil  Action  to 
let  a  mark  of  Infamy  upon  it,  and  a  Caution 
;ainft  the  imitation  of  it. 
III.  The  Relation  of  the  bad  Actions  of 
Good  Men  may  be  of  great  ufe  and  benefit, 
too'  we  are  not  to  follow,  but  avoid  them ; 
Becaufc,  '  . 

1.  This  fhews  the  Sincerity  of  the  Pen-Men 
of  the  Scriptures,  that  they  fpare  no  perfon 
whitfoever,  but  relate  the  plain  Matter  of 
Fact,  even  tho'  thcmfel ves be  concern'd,  when 
it  is  never  fo  much  to.  their  difgrace ;  as  in  the 
Denial  of ;St.  Peter\  and  other  inftanoe.s 

Xy  this  we  learn  the  Frailty  of  Humane 

Nature,  and  the  necellary  dependance  that  the 

.  befb  Men  mufl  have  upon  God  for  his  Grace  in 

the  performing  any  good  Action;  Every  good- 

\},     and  every  perfect  Gift   is  from    alove9 

Jam.  i.  1 7. 

3.  We  learn  from  hence,  that  God  can  bring 
Good  out  of  Evil,  and  doth  often  over- rule 
even  the  word  Actions  to  the  accomplishment 
of  the  bcfl  Ends,  and  puiteth  no  Trufl  in  Bis 
Saints,  Job  x v.  1$. 

There  is  a  Remarkable  Inftancc  to  this  pur- 
pose in  the  Cafe  of  Jacob  and  Efau,  when  Ja- 
cob came  by  fraud  and  fubtilty  and  depriv'd  his 
Cp)Cafaub.  Brother  of  the  BlelTing.  (/>)Jtwas  in  An- 
''  cient  times  cuflomary  to  offer  that  of  which 
they  were  to  eat,  in  Sacrifice,  efpecially  on  (6 
Solemn  an  Occafion,  as  a  Father's  giving  his 
final  Blefling ;   and  as  in  this  Cafe,  foretelling 

tho 


h  Athecar. 


of  the  Chriftian  Religion,  329 

the  Kate  of  his  Fofterity :  And  therefore  when 
Jacob  had  by  fubtilty  got  the  Blefling  of  his 
Father,  Ifaac  could  not  recall  it  to  conferr  if 
upon  Efau,  becaufe  what  was  done  in  (b  folemn 
a  manner  had  a  Religious  Obligation  amount- 
ing to  that  of  an  Oath ;  and  Oaths  tho'  ob- 
tain'd  by  fraud   were  Obligatory,   as  we  learn 
from  the  Cafe  of  the  Giheonites,  he  had  bleffed 
Jacob  before  the  Lord;  and  the  Prediction  that 
the  Elder  fliouldferve  the  Tounger,Gen.  xxv.  23. 
with  Efaih  defpifing  and  felling. his  Birth-right 
might  now  probably  come  into  Ifaac 's  Mind  ; 
whereupon,    tho'  he  did  not  approve  of  the 
fraud  by  which  the  BleiTing  was  obtain'd,  yet 
he  knew  it  to  be  irrevocable,  and  that  the  Di- 
vine Purpofe  and  Prediction  would  be  accom- 
plifh'd  thereby  ;  and  what  he  had  by  a  Pro- 
phetick  Spirit  conferr'd,  it  was  not  in  his  power 
to  recall.     The  Relation  therefore  of  this  Mat- 
ter doth  not  juflifie  Jacob's  behaviour  in  it,  but 
manifefts  the  overruling  Providence  of  God, 
to  malic  any  Means  whatsoever  inftrumental 
to  his  gracious  Ends,  which  can  never  be  dis- 
appointed by  any  Actions  of  Men  :  for  if  they 
*  depended  upon  humane  Actions,   thefe  would 
often  fail  them;  the  belt  Men  being  fubject  to 
.  fo  much  frailty  and  fin. 

4.  Tho'  God  pf  his  Mercy  doth  accept  of 
the  imperfect  Services  of  the  Righteous,  for- 
giving upon  their  habitual  Repentance  the  Sins 
and  Frailties  which  are  mix'd  with  the  befl 
Actions;  and  pardoning  the  worfl  Actions 
*%  likewile 


•  •    • 
2 go  The  Reafonablenefs  and  Certainty 

likewife  after  a  particular  Repentance  and  A- 
mendment  of  Life:  yet  thefe  Hand  upon  Re- 
cord for  the  glory  of  God's  grace  in  their  Re- 
pentance and  Forgivenefs,  and  for  a  memorial 
and  warning  to  future  Ages  ;  that  Men  may 
neither  prefume  upon  their  own  Righteoufnefs, 
nor  defpair  of  God's  Mercy.  But  becaufe  they 
are  pardon'd,  they  are  not  always  cenfur'd. 
And  I  think  the  ill  Actions  of  Good  Men  are 
feldom  or  never  mention'd .  with  a  mark  of 
God's  dilpleafurc,  unlefs  the  Series  of  theHi- 
flory  require  it;  and  then  the  reproof  is  men- 
tion'd, which  pafs'd  at  the  time  of  the  Com- 
miilion  of  them;  as  in  the  Cafe  of  David,  of 
Hezekiah,  and  St.  Peter.  But  where  no  fuch 
Cenfure  was  pafs'd  at  the  time  of' the  A&ion, 
the  Action  it  (elf  is  barely  related,  and  nothing 
further  faid  of  it;  becaufe  the  Crime  being 
forgiven,  God  forbears  to  jliew  any  further 
difpleafure  againft  it ;  fuch  is  his  Mercy  to  Re- 
penting Sinners*  And  there  could  be  no  ne- 
ceflity,  as  I  have  obferv'd,  for  any  Cenfure  up- 
on the  account  of  others,  who  may  know  by 
the  plain  Rule  of  God's  word  what  Actions  are 
finful,  tho'  they  are  not  always  flyi'd  fo  in  re- 
lating the  Commiflion  of  them. 


CHAP. 


rf* 


pf  the  Cbriftian  Religion,  331 

CHAP.     XVIIL 

Of  the  Imprecations  in  the  Pfafms,    and 
other  Boohj  of  the  Old  Teftament. 

ON E  of  the  greateft  Excellencies  of  the 
Christian  Religion  is  the  IJniverfal  Cha- 
rity which  it  enjoyns ;  and  we  lhall  find  that 
Charity  was  likewife  the  Doctrine  of  the  Old 
Teflament,  and  that  there  is  nothing  in  the 
Book  of  Pfalrns,  or  any  other  part  of  the  Old 
Teflament,  contrary  to  this  Doctrine;  which 
will  appear,  if  we  confider  the  peculiar  Rea- 
sons for  thofe  expreflions,  which  may  feem  to 
imply  any  thing  contrary  to  it. 

I.  Many  of  thofe  Expreflions  are  ufed  in  re- 
ference to  the.  Nations,  upon  whom  after  fig- 
nal  Acts  of  Mercy  and  Forbearance  on  his  part, 
and  repeated  provocations  on  theirs,  God  had 
commanded  the  Ifratlttcs  to  execute  his  Judgr 
ments ;  and  the  Sins  of  the  People  of  Ifrael 
were  the  caufe  that  this  was  not  accomplilh'd : 
and  therefore  it  was  lawfull  for  them  to  pray 
that  they  might  have  grace  to  repent,  and  that 
their  Sins  might  be  no  hindrance  to  them  in 
the  fulfilling  his  will ;  but  that  God  would  en- 
able them  to  execute  vengeance  upon  the  Heathen, 
Pf.  cxlix.  7.  And  it  was  lawful  likewife  to 
I  pray  againfl  all  the  other  Enemies  of  God, 
that  he  would  abafe  their  Pride,  and  make  them 

to 


3  5  2  '       The  Keafonabknefs  and  Certainty 

to  how  themfehes  to  he  but  Men,    Pf.  ix.  20. 
lxxiv.  2,x,  it,,  cxxxix.  21,  22. 

II.  David  being  King,  had  the  Sword  of 
Judice  committed  to  him,  he  was  the  Mi- 
nifier  of  God,  a  revenger  to  execute  wrath  upon 
him  that  did  evil;  and  therefore  when  his  Re- 
bellious Subjects  were  too  ftrong  for  him,  as 
in  the  Rebellion  of  Abfalom,  he  might  make 
his  Appeal  to  God,  and  befeech  him  to  take 
the  matter  into  his  own  hand.  If  he  might 
puniih  his  Subjects,  he  might  pray  to  Gocf 
that  he  would  enable  him  to  do  it.  And  in 
foreign  Wars,  if  he  might  kill  his  Enemies, 
.  he  might  pray  for  Victory  and  Succeis  over 


them. 


III.  It  is  lawful  to  pray  that  publick  and  no- 
torious Malefactors  may  be  punifh'd,  for  it  is 
lawful  to  difcover  them,  and  bring  them  to  pu- 
nimment ;  and  it  mull  needs  bejawful  to  pray 
that  that  may  be. done,  which  it  is  lawful  for 
us  to  do.  It  is  lawful  to  leek  redrefs  of  pri- 
vate Injuries,  and  therefore  it  is  lawful  to  pray 
that  they  may  be  redrefs'd  ;  for  we  may  pray 
for  fuccefs  upon  any  honed  undertaking.  If 
this  be  done  out  of  a  love  to  Judice,  and  a  ne- 
cefiary  care  of  our  own  prefervation  ;  not  out 
of  malice, and  a  third  after  Revenge,  but  with 
the  mod  favourable  condruction  that  the 
word  Actions  are  capable  of,  and  with  hearty 
Prayers  to  God  for  his  Blefling  upon  the  Of- 
fender ;  in  giving  him  the  grace  of  Repentance, 
and  granting  him  whatfoever  happinefs  in  this 

World 


of  the  Chrijlian  Religion.  332 

World  may  be  confident  with  the  honour  of 
God,  and  Juftice  towards  other  Men,  and  the 
Salvation  of  his  own  Soul. 

IV.  God  was  the  peculiar  Law-giver,  and 
Political  Governour  of  the  Jews;  and  Tempo- 
ral Rewards  and  Punimments  were  the  San- 
ction of  the  Laws  which  lie  had  given  them. 
For  the  Mofakal  Law  is  called  the  miniflration 
of  Death \  and  the  Miniflration  of  Condemnation^ 
2,  Cor.  iii.  7,  9. 'becaufe  the  promiies  of  the 
Law,  asfuch,  belong'd  only  to  this  Life,  and 
a  Curfe  was  denounc'd  againfl  every  one,  that 
continue!  not  in  all  things  which  are  written  in  the 
Book  of  the  Law  to  do  them,Gah  iii.  ic,  11.  God 
had  exprefly  threatned  to  inflict  Punifhment  in 
this  Life,  for  the  tranfgreffion  of  thofe  Laws ; 
and  therefore  tp  pray  to  God  that  his  Judg- 
ments might  overtake  Evil-doers,  was  no  more 
than  it  is  in  other  Governments,  to  proiecute 
Offenders  before  the  Magistrate,  they  appealed 
to  God  to  put  his  Laws  in  force  againfl  them, 
and' not  to  naffer  the  wicked  to  go  unpunihYd  • 
in  contempt  of  thofe  Laws,  which  he  had,  ap- 
pointed, and  under  that  difpenfation  which 
was  eftablifh'd  upon  Temporal  Rewards  and 
Punimments.  They  were  not  allow'd  to  in- 
dulge their  anger  and  defire  of  Revenge,  yet 
they  might  pray  that  God  would  avenge  him- 
felf  of  his  Enemies,  and  refcue  his  Laws  from 
that  contempt  which  they  mull:  lie  under  from 
wicked  Men,  if  they  did  not  feel  thofe  punim- 
ments which  the  Laws  of  God  threatned  them 
withall.  But 


334  The  Keafonablenefs  and  Certainty 

But  under  the*  Gofpel  the  Cafe  is  different ; 
for  now  we  are  not  to  expect  that  Temporal 
Rewards  and  Punifhments  mould  conftantly 
follow  upon  the  performance  or  tranfgrefiiori 
of  our  Duty;  but  both  of  them  may  be  com- 
monly referved  to  a  future  State.  A  Chriftiaii 
may  not  pray  for  Judgments. upon  his  Ene- 
mies, becaufeGod  has  not  fo  peremptorily  de- 
clared by  the  Gofpel,  that  he  will  inflict  his 
Punifhments  in  this  Life,  as  he  had  done  by 
the  Law,  and  we  have  our  Saviour's  Com- 
mand and  Example  to  pray  for  their  Repen- 
tance, that  they  be  .not  punifhed  in  the  next; 
ButaChriftian  may  right  himfelf  in  duecourfe 
of  Law  ;  and  in  order  to  that,  may  Petition 
the  Judge  without  any  breach  of  Charity ;  and 
this  was  all  that  the  Jews  did,  when  they  pray'd 
God  to  execute  his  "own  Laws,  by  inflicting 
l'uch  Punifhments  as  he  had  threatned  to  inflict 
upon  the  Tranfgreflbrs  of  them  in  this  Lifer 
they  invoked  and  appealed  to  God  as  their  Po- 
litical Judge  and  Sovereign,  and  pray'd  Judg- 
ment againfl  Offenders. 

V.  Thofe  which  feerri  Imprecations*  are 
oftentimes  Predictions  or  Denunciations  of 
Judgments  to  come  upon  Sinners  ;  as  we  may 
learn  from  Aft*  i.  20.  And  it  can  be  no  un- 
charitablenefs  to  foretell  or  denounce  God's 
Judgments  againfl:  Sinners,  but  rather  an  ef- 
fect of  Charity  towards  them  for  their  Repen- 
tance, and  Amendment* 


of  the  Chriflian  Religion.  335 

Mod  of  thofe  places .  of  Scripture  "may  as 
properly  be  rendred  by  way  of  prediction  in 
the  Future  Tenfe ;  and  when  they  cannot,  they 
may  be  look'd  upon  as  denunciations  of  God's 
Wrath.  For  Prophets  were  fometimes  em- 
ploy'd  to  execute  the  Divine  Judgments^ai 
we  fee  in  Elijah,  z  Kings  i.  9, 10.  and  as  they  * 
fometimes  executed  God's  Judgments,  fb  they 
at  other  times  denounced  them  ;  and  this  had 
nothing  of  uncharitablenefs  in  it,-  but  is  fully 
agreeable  with  the  Gofpel  it  felf.  For  thus  we 
read  that  Ananias  and  Sapphira  were  punifhed 
with  prefent  death  by  St.  Peter,  ,Atls  v.  But 
if  St.  Peter  had  denounced  Death  without  in- 
flicting it  immediately  upon  them ,  '  this 
had  been  lefs.  And '  St.  Paul  prays  that  the 
Lord  would  reward  Alexander  the  Copper- Smith 
according  to  his  works,  who  had  done  him  much 
evil,  2  Tim.  iv.  14.  which  was  no  uncharitable 
imprecation,  but  a  leaving  him  to  God's  Judg- 
ment, and  a  denunciation  of  punimment  to 
befall  him  without  Repentance;  it  was  an  Au- 
thoritative Aft,  and  in/confequence  of  that  ex- 
communication which' the  Apoftle  had  inflicted 
upon  him,  1  Tim.  1.  20.  And  when  God  had 
infpired  and  empower'd  Men  to  denounce 
Judgments,  this  was  no  more  againft  Charity, 
than  the  inflicting  of  them  would  have  been, 
or  than  Excommunication  it  felf  is.  IfMagi- 
flrates  are  empower'd '  in  the  King's  Name  to 
give  Sentence,  and  to  inflift  Punifliments, 
certainly  Men  may  be  fo  empower'd  and  au- 
thorized 


226         The  Reafondbknefs  and  Certainty 

thoriz'd  by  God  himfelf,  and  may  a&  or  fpeak 
accordingly,  without  breach  of  Charity. 

VI.  The  Expreffions  Pf.  Ixix.  and  cix.  are 
to  be  under  flood  concerning  Judas,  as  we  find 
them  applied,  Alls  i.  and  all  other  Expreffions 
•f  We  fame  nature  may  be  underftood  either 
1  of  him,    or  of  fome  others  .like  him,    whom 
the  Pfalmift  by  infpiration  might  know  to  be 
hardned  in   Sin,  pafl  Repentance,   and  there- 
fore might  pray  that  God  would  rather  cut 
them  off,  than  fuffer  them  to  do  more  mhchief 
in  this  World,    and  increafe   the  number  of 
their  Iniquities  here,  and  of  their  Miferies  in  the 
World  to  come. 

VIL  Laftly,  This  Suppofition  is  tacitly  em- 

ply'd  in  Imprecations,  if  they  will  perfifl  in 

their  Sins,   if  they  will  not  repent ;  and  the 

Penmen  of  the  Holy  Scriptures  might  in  fome 

Cafes  know  by  Revelation,    that  judgments 

were  the  only  means  to  reclaim  thole  Men 

againfl  whom  they  pray'd,  and  then  it  was  the 

greateft  Charity  to  pray  that  God  would  be 

pleafed   to  make  ufe  of  that  Remedy,   which 

alone    was    left  for  their   Amendment ;    as 

Pfal.   Ixxxiii.  15-,    16.  So  ptrfecute  them  with 

thy  tempefty  and  make  them  afraid  with  thyjlorm. 

Fiji  their  faces  with  Jhame :  that  they  may  feck 

thy  Name,  0  Lord, 

There  is  nothing  therefore  inconfiflent  with 
the  Do£trine  of  Charity,  and  the  Love  of  our 
Neighbour  in  thofe  places  of  Scripture,  which 
have  been  liable  to  the  miftakcs  of  unwary 

Men. 


of  the  Chriftian  Religion.  337 

Men.     For  either  they  are  Prayers  to '  God  to 
enable  the  Israelites  to  do  what  he  had  appoint- 
ed,  as  in   the  deilru&ion  of  the  Qanaanites, 
whom  God  was  pleafed  for  wife  and  great  Rea- 
fons  to  piinifh  by  the  Sword  of  the  Children   * 
of  Ifrael,    rather  than  by  Peftilence,    or  any 
other  Judgment.     Or  they  are  Prayers  to  God 
to  ailift  them  in  the  doing  what  both  Juiliee 
and  Charity  will  allow  to  %2g|one,  either  by 
Perfons  in  Authority,  as  King  David,  or  even 
by  private  Men ;  as  in  the.  profecution  of  Of- 
fenders, and  bringing  them  to  condign  puni.fli- 
ment  ;    and  this  may  be  without  any  degree 
of  Malice,   or  the  leaft  breach  of  Charity ; 
fine*  Punifliment  it  felf  may  be  not  only  an 
acvt  .of  Juftice  but  of  Charity  likewife  towards 
divers  Men.     Or  thefe  ExpreiTions  may  be  Ap- 
peals to  God  as  the  Political  Governour  and  Le- 
giflator  of  the  Jews :  Or  they  are  Predictions  or 
Denunciations  of  God's  wrath  againd  Sinners. 
And  they  may  be  direfted  againft  impenitent 
obftinate  Men  hardned   in  their   Wickednels. 
Or,  laftly,  they  may  be  only  Prayers  to  God, 
that  he  would  inflicl:  fuch  Punimmencs  upon 
Men,  as  may-bring  them  to  Repentance. 

And  tho'  the  Jews  in  latter  Ages  perverted 
fome  padages  of  their  Law  to  ferve  their  own 
Pride  and  Revenge ;  yet,  as  it  is  evident  by 
many  inftances,  never  any  Law  but  that  of 
Chrift  oblig'd  Men  to  more  Humanity  towards 
Strangers,  or  more. Charity  towards  Enemies. 
They  were  certainly  to  Covet  no  Man's  Houfe 

Z  or 


3^8  The  ReafonabUmfs  and  Certainty 

or  Wife, "and  therefore  the  word  Neighbour  is 
not  to  be  limited  to  fignifieonly  an  Ifraelite  or 
a  Profelyte,  but  is  to  be  underftood  of  any 
Man  AvhatftJcver,  Exod.  xx.  1 7.  Thoufialt  Irue 
him  (the  Stranger)  as  thy  JPlf  Lev.xix.  34. 
The  ^Egyptians  are  (tiled  the  Neighbours  of  the 
Ifraelites,Exod.  xi.  2.  And  Ffixv.  2,  3.  where 
acts  of  common  Juftice  towards  Neighbours 
are  fpoken  of;  Qflfaeighbour  mult  necellarily 
be  underftood  any  perion,  for  to  all  Men  Ju- 
ftice is  due.  Not  only  Juftice  but  Charity  was 
enjoy  nd  towards  Enemies.  If  thine  Enemy  he 
hungry  give  him  h  read  to  eat,  and  if  he  be  thirfty, 
give  him  water  to  drink ;  for  thou  fhalt  heap 
coals  of  fire  upon  hh  head,  and  the  Lord  fo  All  re- 
ward thee,  Prov.  xxv.  2 1,  22.  which  words  fo 
fully  exprefs  our  Duty  of  Chriftian  Charity, 
that  St.  Paul  could  find  none  fitter  to  defcribe 
it  by,  Rom.  xii.  20.  and  Exod.  xxni.  4,  5*.  If 
thou  meet  thine  Enemies  Ox  or  his  Afs  going  a- 
ftray,  thou  fhalt  furely  bring  it  back  to  him  a- 
gain.  If  thou  fee  the  Afs  of  him  thathateth  thee 
lying  under  his  burthen,  and  wmildefl  forbear  to 
help  him,  thou  /halt  furely  help  with  him.  And 
in  divers  other  places  of  the  Old  Teitament, 
Charity  towards  Enemies  is  highly  recom- 
mended,and  earneftly  inculcated,  Job  xxxi.  29. 
%  Prov.  xx.  22.  xxiv.  29.  Malach.  ii.  10.  Thou 
fhalt  love  thy  Neighbour  as  thy  f elf ,  we  read, 
Lev.  xix.  18.  but  thou  fh 'alt  hate  thine  Enemy,  is 
no  where  to  be  found  in  the  Old  Teftament  ; 
and  therefore  Matt.  v.  43.  it  is  to  be  taken  as  a 

falfe' 


' 


of  the  Chriftian  Religion.  ggp 

falfeglofsof  the  Interpreters  of  the  Law,  which 
our  Saviour  rejects ;  unlefs  it  be  to  be  meant, 
as  Grot  ins  underflands  it,  of  that  enmity  which 
the  Jews  were  to  mew  in  all  acts  of  Hoflility 
towards  the  ieven  Nations  of  Canaan,  and  the 
Amakkites,    Exod.  xvii.  i<5.  xxxiv.    u.   Deut. 
vii.  i.  xxv.  19.  yet  thefe  very   Nations  were 
not  utterly  excluded  from  becoming  Proielites; 
and  to  me  it  feems  very  remarkable,    that  tho' 
the  Children  of  Ifrael  had  received  fuch  hard 
and  cruel  ufage  in  <£<gypty    which  is  fo  often 
mention  d  in  the  Law  of  Mofes,  they  were  ne- 
verthelefs  by  the  fame  Law  commanded  not  to 
abhor  an  /Egyptian,  but  to  admit  the  Children 
of  ^Egyptian  Parents  into  the  Congregation  of 
the  Lord  in  the  third  Generation.     Thou  {halt 
not   abhor  an  ^Egyptian,    becaufe   thou  waft  a 
Stranger  in   his  Land,    Deut.  xxiii.   7.  Thou 
malt  not  abhor  him,  that  is,  thou  fhalt  not  re- 
venge upon  him  the  injuries  done  thee,  but 
fhalt  relieve  him  in  time  of  diftrefs ;   which 
(q)  Charity  the  Jews  ever  held  themlelves  (Wightf. 
oblig'd  to.  extend  to  the  Gentiles  ;  and  there,  is  Tainmd. 
reafon  to  fufpedt  that  they  have  been  wrong'd  Exmit.  on 
.in  the  reports  of  their  uncharitablenefs  to  all  of  Matt.vi.2. 
other  Nations ;  but  any  thing  is  eahly  befcev'd 
of  a  hated  and  defpifed  People.     And  I  am  not 
to  vindicate  their  Practice,     but  their  Law. 
(r)  Philo  Judazm  has  an  excellent   Treatife,  >  . p..j 
in  which  he  difcourfeth  at  large  upon  this  Sub-  jud.  mei 
jedt,  and  mews  to  how  great  Humanity  and  vwfyv 
Charity  the  Jews  were  oblig'd  by  the  Law  of  *"? 
Mofes.  Z  z  CHAP. 


340         Tlje  Reafonablenefs  and  Certainty 

CHAP.     XIX. 

Of  the  Texts  of  the  Old.  7 eft anient  cited 
in  the  New. 

THO'  the  Apoftles  having  prov'd  their 
Divine  Commiffion  by  fo  many  and  fo 
undeniable  Miracles  had  an  infallible  Autho- 
rity to  interpret  and  apply  the  Texts  of  the 
Old  Teflament  in  confirmation  of  the  Gofpel ; 
yet  it  is  not  to  be  doubted,  but  that  the  Cita- 
tions, which  feem  to  have  mod  difficulty  in 
them,  are  fuch  as  that  the  Jews  of  that  time, 
againft  whom  they  were  urged,  could  not  but 
acknowledge  that  the  Apoftles  gave  the  true 
Expofition  of  them,  tho'  they  deny'd  that  they 
were  truly  apply'd  to  our  Saviour,  and  *his 
Gofpel.  For  unlefs  the  Apoftles  had  either 
made  out  their  Citations  from  the  Old  Tefla- 
ment by  Maximes  and  Principles  then  known 
and  receiv'd  among  the  Jews,  or  had  alledg'd 
them  in  fuch  a  fenie,  as  was  then  generally  ac- 
kpowledg'd,  it  had  been  to  no  purpofe  to  al- 
ledge  them  at  all  againft  them.  . 

It  is  known  likewife  and  obfcrvable  upon, 
this  occafion,that  after  the  Captivity  in  Bahylon^ 
tho'  the  Bible  was  read  in  the  Synagogues  in 
the  Original  Hebrew,  yet  it  was  alio-  Interpre- 
ted into  the  vulgar  Language,  and  the  Inter- 
preter did  not  always  TranfJate  the  Text  ver- 
batim, but  often  gave  the  fenie  of  it  in  diffe- 
rent words,  and  with  fome  latitude,  to  render 

it 


of  the  Chriftian  Religion.  341 

it  the  more  intelligible.  This  way  of  Inter- 
pretation was  at  length  improv'd  into  ^ChaUee 
Paraphrafe,  containing  with  the  Text  a  fhort 
explication  of  it  according  to  the  fenfe  of  the 
moft  Learned  among  the  Jews,  tho'  there  mud. 
be  fuppofed  to  have  been  many  Notions  cur- 
rent among  them,  which  would  not  be 
brought  within  the  compafs  of  that  Exposition. 
The  Writers  therefore  of  the  New  Teilament 
might  fometimes  giveiiich  an  Interpretation  of 
the  Texts  of  the  Old  Teftament,  as  was  as  well, 
or  better  known  among  them  for  whom  they. 
wrote,  than  the  Greek  or  Helrew  Text  was ; 
or  they  might  take  upon  themfelves  the  liberty 
of  Interpreters,  the  better  to  explain  the  Texts 
ajledged,  and  enforce  their  Arguments. 

Thus  for  instance,  St.  Stepheny  AEk  vii. 
would  never  have  produc'd '  any  thing  out 
of  the  Old  Teftament  before  the  Sanhe- 
drim; nor  would  St.  Luke  have  Recorded  it 
foon  after;  if  it  had  been  capable  of  any 
difproof  or  confutation,  whatever  difficulties 
at  this  diflance  of  time  there  may  appear 
to  us  to  be  in  it.  And  ib  in  all  other  Cafes, 
we  may  depend  upon  it,  that  the  Apollles  and 
other  Difciples,  who  had  fuch  demonftrative 
Evidence  for  the  conviction  of  Unbelievers  by 
a  conftant  power  of  Miracles,  would  never 
make  *ife  of  any  Arguments  to  the  Jews  from 
the  Old  Teftament,  but  fuch  as  they  well  knew 
their  Ad'verfaries  could  neveg»be  able*  to  dif- 
prove  or  deny.  For  there  were  then  certain 
'     Z  3  Methods 


um. 


342  The  Reafonablenefs  and  Certainty 

Methods  of  Interpretation,    as  we  learn  from 

COjofcph.  (  s  )  Jofephus,    which  are  now  loft,    and  they 

$jdji<i.\\b.  difputed   from    acknowledg'd    Maxims  .  and 

ill.  c  14-  Rules  :    the  only  difference    and   matter    of 

difpute  was  in  the  application  of  them  to  their 

particular   cafe  ;    however  our  ignorance  of 

things,  then  generally  known,  may  now  make 

it  difficult  to  reconcile  fome  Texts  of  the  New 

Teftament  with  thole  of  the  Old,  from  whence 

they  were  cited. 

F.  Simon  ( t )  in -his  Critical  Hiftory,  has  a 
remarkable  Pafiage  upon  this  Subject.  "  The 
"  Book,  fays  he,  where  tUe  raoft  of  that  fort 
"  of  Citations  are  found,  is  the  Epiftle  of 
"  St.  Paul  to  the  Hebrews,  where  we  find  no- 
tc  thing  eife  but  paflages  of  the  Old  Teftament 
"  cxpjfin'd  in  a  manner  that  is  altogether  Alle- 
"  gorical,  and  f6reign  to  'the  Letter ;  which 
"  has  alfo  given  an  occafion  to  fome  Writers  to 
"  fufped",  that  St.  Paul  was  not  the  Author. 
"  But  it  feems  on  the  contrary,  that  if  we  re- 
u  fledtupon  the  Pharifees  Method  in  their  ex- 
"  pounding  Scripture,  it  cannot  be  attributed 
"  to  any  other  than  to  that  holy  Apoftle,  who 
"  having  ftudied  in  J erufa lem  under  the  Doctor 
"  Gamaliel,  did  penetrate  into  all  the  moil  re- 
"  fined  points  of  their  fecret  and  myftical  In- 
ft  terpretations  of  the  Bible.  And  indeed  after 
"  I  had  recommended  the  reading  of  this  Epi- 
"  file  to  a  Jew,  who  was  well  read  in  his  own 
"  ancient  Autho^p,  he  having  perufed  it,  freely 
"  declar'd,  that  it  muft  needs  have  been  writ- 


ten 


of  the  Chrijlian  Religion.  343 

"  ten  by  fome  great  («)  Mekuial  of  his  own  («)4-* 

•"  Nation.  And  he  was  fo  far  from  telling  me  %*[ai  l' 
tc  that  St.  Paul  had  wrefted  the  true  fenie  of 
"  Scripture  with  his  Allegories  at  pleailire, 
"  that  he  extolled  his  profound  Skill  in  the 
"  iublime  fenfe  of  the  Bible,  and  always  re- 
"  turn'd  to  his  great  Mekubal,  of  whom  he  ne- 
"  ver  fpake  but  with  admiration.  / 

Hoc  in  omnibus  fcriptur  is  fafitlis  ohfervandum 
eft  Apoftolos  &  Apo'lolicos  viros  in  ponendis  Te- 
ftimoniis  de  veteri  Tefiamento,  non  ver  ha  cen- 
•  fide  rare,  fed  Jenfum,  nee  eadem  Sermonum  culcare 
veftigia,  dummodo  a  fenteniis  non  recedant, 
Hieron.  in  Amos.  c.  v. 

Ex  quo  perfpicuum  eft  Apoftolos  &  Evangeli- 
ftas,  &  ipjum  Dominum  falvatorem  ex  He- 
brcco  transferre  quod  legerint,  non  cur  antes  de 
fyUahis  pun  ft  iff,  verborum,  dummodo  fenten- 
tiarum  Veritas  transjeratur,  Id.  in  MaJach. 
c.  iii. 


CHAP.     XX. 

Of  the  Incarnation  and  Death  of  the  Son 
of  God. 

TH  I S  is  that  Article  of  our  Faith,  which 
was  to  the  Jews  a  Stumbling-block,  and 
to  the  Greeks  fooliftnefs,    1  Cor.  i.  2  $.  and  has 
ever  been  mofl  liable  to  the  Obje&ions  of  In- 
Z  4  fidels; 


Mxn 


344  Ibe  Reafonablenefs  and  Certainty 

fidcls :  and  therefore  I  fhall  take  the  more  care 
to  give  the  cleared  and  iulleft  account  I  can  of 
it. 

I.  I  mail  here  confider  the  neceflity  of  the 
Incarnation  of  the  Son  of  God,  for  the  fatis- 
fadion  of  the  Juftice,  and  the  vindication  of 
the  honour  of  God. 

If.  Tho'  it  fliould  be  fuppos'd,  that  God 
could  have  pardon'd  the  Sins  of  Men  upon  any 
other  terms,  than  the  death  and  fatisfaclion  of 
his  own  Son  in  our  Fleih  •  I  hope  fully  to  prove, 
that  this  is  lo  far  from  being  unworthy  of  God, 
that  no  other  way  of  our  Reconciliation,  with 
him  (as  far  as  we  are  able  to  apprehend.)  could 
have  been  fo  becoming  the  Divine  Wifdom 
and  Goodnels. 

i.  There  feems  to  have  been  a  neceffity  for 
the  incarnation  of  the  Son  of  God,   for  the  fa- 

fo&ion  of  Gods  Juftice,  and  the  vindication 
of  his  Honour.  •  For  God  is  Infinite  Juftice  as 
well  as  Infinite  Mercy  ;  and  Infinite  Juftice  mud 
puniih  Offenders,  unlefs  full  fatisfafrion  be 
made  for  the  Offence;  becaufe  Infinite  Juftice 
muft  demand  to  the  utmoft  extent  of  Juftice, 

.{  muft  require  whatfoever  can  in  Juftice  be 
demanded.  But  Irffinite  Mercy  found  out  a 
Means  to  fatisfle  this  infinite  Juftice;  which  Sa- 
tisfaction could  be  made  only  by  the  Obedi- 
ence and  by  the  Death  of  the  Son  of  God,  who 
by  h\s  Obedience  unto  Death,  even  the  Death  of 
the  Crofs,  vindicated  the  Honour  of  God,  by 
performing  in  our  Nature  a  perfect  and  abfo- 

lute  * 


of  the  Chriftian  Religion.  345 

lute  Obedience  to  all  that  ever  God  required 
of  Mankind,  and  by  fuffering  to  the  utmoftof 
all  that  the  Sins  of  the  whole  World  deferv'd. 
It  is  for  the  Honour  of  God,  that  his  Laws 
mould  be  exactly  obferv'd,  and  obferv'd  by 
one  who  is  of  that  very  Nature,  for  which 
they  were  ordain  d ;  and  that  Satisfaction 
fhould  be  tnade  in  the  fame  Nature  for  the 
Sins  of  it :  Chrift  therefore*  taking  our  Na- 
ture upon  him  paid  down  the  uttermoft  Farthing, 
which  in  ftri&nefs  of  Juftice  muft  have  been 
demanded,  but  which  could- never  have  been 
paid  by  any  Created  Being,  for  the  Sins  of  the 
whole  World  :  And  he  fulfill V/  all  Righteoufnefs 
in  Obedience  to  the  Divine  Laws,  which  other- 
wife  could  never  have  been  fully  obey'd.  And 
as  far  as  God's  juftice  and  Honour  was  con- 
cerned to  fee  his  Laws  obey'd,  and  to  demand 
fatisfa&ion  for  the  breach  of  them ;  fo  far  the 
Incan^jon  of  the  Son  of  God  muft  be  necei- 
fary,  becaufe  thefe  things  could  be  perform'd 
by  no  Creature.     • 

z.  Tho'  it  fhould  be'fuppos'd  that  God 
could  have  pardon'd  the  Sins  of  Men  *upon 
other  Terms  than  the  death  and  (atisfadtion  of 
his  own  Son  in  our  ftefh,  yet  the  Incarnation 
and  Death  of  his  Son  is  fo  far  from  implying 
any  thing  unworthy  of  God,  that  no  other 
way  of  our  Reconciliation  with  him  (as  far  as 
we  can  apprehend,)  could  fo  much  have  become 
.the  Divine  Wifdom  and  Goodnefs. 

Firft, 


346  The  Keajonablenefs  and  Certainty 

Firft,  There  is  nothing  in  this  whole  Dif- 
penfation  unworthy  of  God.  Here  I  am  to 
confider  that  which  was  the  great  prejudice  ta- 
ken again  ft  the  Chriftian  Religion  at  its  firft 
Propagation,  and  is  dill  the  great  Objcftion  of 
the  Enemies  of  the  Gofpel  of  Chrift,  and  of 
their  own  Salvation.  They  are  apt  to  repre- 
lent  it  to  themfelves  asan  unneceflary  thing, 
and  unworthy  of  God,  that  he  fhould  lend  his 
only  begotten  Son  into  the  World  for  the  Re- 
demption of  Mankind  ;  they  imagine  that  the 
Infinite  Wifdom  ^of  God  could  have  found  out 
other  Methods  of  Salvation  for  us,  and  that 
this  would  never  have  been  made  u(e  of,  if . 
there  could  have  been  any  other. 

It  might  be  enough  in  Aniwer  to  fuch  Ob- 
jections, to  fay  with  the  Apoftle;  nay,  but,  0- 
Man,  who  art  thou  that  reply  'eft  agaittft  Go  A  ? 
fhall 'the  Perlbn  faved,  fay  unit)  him  that  (aved 
him,  ivhy  haft  thou  faved  me  thus}  wWkme  not 
be  contented  to  be  faved,  unlefs  we  ca^^e  ful- 
ly certified  in  all  the  Realbjas  and  Methods  of 

••  Salvation  ?  May  not  God  bring  to  pals 
our  Redemption  in  fuch  a  way  as  he  fhall  lee 
fitting,  or  lhall  wequeflion  his  Wifdom,  if  his 
Mercy  be  (b  ..«iuch  greater  than  we  can  com- 
prehend? How  infinite  is  his  Mercy,  and  how 
monftrous  our  ingratitude,  if  his  goodnefs  be 
made  an  objection  againit  the  truth  of  his 
word,  and  be  ailedgd  as  an  Argument  for  our 
Unbelief?  What  if  God  willing  to  /hew  the 
heinoufnefs  of  Sin,  and  to  make  known  the  riches 

of 


of  the  Chriflian  Religion.  347 

of  his  Mercy, .  chofe  this  way  for  the  Redemp- 
tion of  the  World?  What  if  many  Reafbns 
may  be  given  why  this  Method  was  the  mod 
proper  and  expedient;  and  what  if  there  might 
be  infinitely  greater  and  better  Reafons  for  it, 
than  all  the  wifdom  of  Man  can  conceive  ? 

But  tho*  the  Revealed  will  and  Cou'nfel  of 
God  ought  to-filence  all  Difputes  in  this  as  well 
as  in  all  other  Cafes ;  yet  I  think  this  Obje- 
ction is  capable  of  a  vei*y  plain  and  direct 
Anfwer.  For  whatever  weight  there  may 
feem  to  be  \n  it,  it  is  all  grounded  upon  a 
Miftake,  and  upon  a  wrong  Notion  of  the  . 
Union  between  the  Divine  and  the  Humane 
Nature  of  Chrift.  For  if  the  Godhead  be  not 
fo  united  to  the  Manhood  as  to  fufTer  with  it, 
there  is.  no  imaginable  Reafon  why  its  Union 
with  the  Manhood  mould  be  /uppofed  to  be 
unworthy  of  God.  I  {hall  therefore 

1.  Shew  the  unreafonablenefs  of  this  Suppo- 
fition,  that  the  Union  of  the  Divine  and  Hu- 
mane Nature  in  Chrift  iliould  caufe  the  God- 
head to  fuffer  with  the  Manhood. 

2.  1  will  prove  that  the  Humiliation  of  the 
Son  of  God  in  aflurrnng  our  Nature,  may  be 
accounted  for  without  luppofing  that  the  God- 
head fufler'd. 

3.  That  the  fatisfadion  of  Chrift  by  dying 
for  our  Sins  may  be  explain'd  without  it. 

I.  The  unreafonablenefs  of  this  fuppofition, 
that  tile  Union  of  the  Divine  and  Humane  Na- 
ture in  Chrift  mould  caufe  the  Godhead  to 

fuffer 


34$         The  Reafonablenefs  and  Certainty 

fufFer  with  the   Manhood.      This  Objection 
fuppofes  the  Godhead  to  be  fo  united  to  the 
Manhood  in  the  Perfon  of  our  Saviour,    as 
that  the  Divine  Nature  muft  really  an^l  pro- 
perly partake  in   all  the  Sufferings  which  be- 
fell his  Perfon.      It  fuppofes,   that  Chrift,  as 
God,   fufTer'd   the  Aliferies  of  Humane  Life, 
and  at  laft  underwent  Death  upon  the  Crofs ; 
which  is  fo  far  from  being  the  Doc-trine  of  the 
Gofpel,  that  it  is  no  better  than  Herefie  and 
Blafphemy,  and  has  always  been  rejected  and 
condemned  as  fuch  by  the  Catholick  Church. 
That  the  Union  of  the  Godhead  with   the 
Manhood,  mould  render  the  Godhead  capable 
of  Sufferings,   as  the  Soul«by  being  united  to 
the  Body  becomes  fenfible  of  its  pains,  is  in- 
deed a  thing  not  only  unworthy  of  God,  but 
impoffible  to  conceive.     The  Immortal  and 
ever-bleiled  God  can  be  fubject  to  nothing  of 
paffion  or  frailty.     The  Godhead  is  uncapable 
of  any  imperfection,    and  therefore  uncapable 
of  receiving  any  impreffions  of  Sufferings  from 
the  Humane  Nature,    as  the  Soul  doth  from 
the  Body  of  Man.     So  that  tho'  the  Union 
between  the  Divine  and  Humane  Nature  in 
Chriit  be  fitly  explain'd  by  that  between  the 
Soul  and  the  Body  in  Man,  yet  the  manner  of 
acting  is  very  different.    For  Finite  Beings  can 
mutually  act  and  be  acted  upon  by  each  other 
in  their  feveral  actions  and  paffions;  but  the 
Divine  Nature  of  Chrift  being  impaffible*  could 
fuffer  nothing  by  all  that  was  inflicted  on  the 

Humane, 


of  the  Chriflian  Religion.  349 

Humane,  but  remain'd  infinitely  Happy  and 
Glorious  under  all  the  Torments  and  Agonies 
endur'd  by  our  Saviour  both  in  his  Soul  and 
Body. 

As  God  is  pleas'd  to  aid  and  affifi:  and  fup- 
port  innocent  and  good  Men  in  their  fufler- 
ings,  and  to  direct  and  conduct  them  thro'  the 
courfe  of  their  Lives:  So  God  was  not  only 
prefent  with  the  Humane  Nature  of  Chrilr, 
but  was  fo  united  to  it,  as  to  become  one  Per- 
fon  with  it;  which,  fince  the  Godhead  could 
fuffer  nothing  from  it,  is  ,no  more  unworthy 
of  God,  than  if  he  had  only  guided  him  with 
his  Spirit,  as  he  did  the  Prophets  without  any 
perfonal  Union.  There  is  no  inconvenience  or 
ablurdity  in  believing  that  God  jliould  by  the 
moft  intimate  and  perfonal  Union  become 
united  to  a  Man,  who  did  weep,  and  bleed, 
and  6k.  .For  as  God  by  this  Union  did  not 
change  the  Nature  he  had  aflumed,  or  prevent 
the  •Sufferings  of  it,  fo  he  did  not  partake  in 
them.  No  Man  can  deny  tupon  Principles 
of  Philofophy,  but  that  it  is  very  reafonable  to 
believe,  that  God  may  afford  a  more  peculiar  1 
preience  to  one  Man  than  to  another,  and  that 
this  Man  may  yet  be  fubject  to  Afflictions ; 
and  therefore  the  Son  of  God  might  become 
united  to  the  Soul  and  Body  of  Chrifl  in  as 
intimate  a  manner  as  the  Soul  and  Body  are 
united  to  each  other  in  us;  and  yet  this  union 
of  the  Divine  Nature  might  not  preferve  the 
Humane  from  the  Sufferings  incident  to  the 

reft 


gcjo  'the  Reafonablemfs  and  Certainty 

reft  of  Mankind,  but  mud  leave  it  to  fubmittoJ 
them,  tho'  they  were  never  fo  grievous,  when  J 
this  was  the  very  End  and  Defign  of  the! 
Union. 

It  was  not  below  the  Majefty  of  God  to  be  J 
PerfonalJy  united  to  a  mod  Innocent,  and  Sin-  ] 
Ms  and  Holy  Man,  tho'  he  was  a  Suffering! 
and  Afflicted  Man  ;  and  it  is  not  the  Perfonal 
Union,  as  fome  are  apt  to  conceive,  which  j 
could  be  any  diminution  to  God's  Glory,  but  j 
their  own  error  and  miftake,  in  what  they  fur- 
mife  would  be  the  confequence  of  fuch  an  I 
Union. 

II.The  Humiliation  of  the  Son  of  God  in  affu- 
ming  our  Nature  may  be  accounted  for,  with- 
out iuppofmg  that  the  Godhead  fuffer'd.  It  was 
the  greateft  condefcenfion  and  humiliation  in 
the  Son  of  God  to  take  upon  him  our  Nature,: 
For  it  is  a  gracious  and  merciful  condefcenfion 
for  him  to  take  care  of  us  by  his  Providence. 
God  humhleth  himfelf  to  behold  the  things  that 
are  in  Heaven  and  in  the  Earth,  Pf.  cxiii.  6. 
But  fome  times  and  in  fome  places  he  is  in  a 
more  peculiar  manner  prefent  upon  Earth, 
and  that  is  an  extraordinary  condefcenfion;  tho' 
lie  is  always  the  fame  in  himfelf,  and  never  the 
lefs  prefent  or  the  lefs  happy  in  Heaven.  But 
it  was  the  moft  wonderful  condefcenfion  in 
God  to  unite  himfelf  to  our  Humane  Nature, 
and  to  become  one  Perfon  with  it,  and  ib  to 
die  for  us  ;  tho'  his  Divine  Nature  did  not  and 
could  notfuffer,  but  only  the  Humane  Nature 

to   i 


of  the  Cbriflian  Religion.  351 

to  which  it  is  united.  He  was  not  afhamed  to 
call  Men  his  Brethren,  and  in  all  things  to  he 
made  like  unto  his  Brethren,  Hebr.  ii.  ft,  17. 
but  vouchfafed  to  ailume  our  Nature  in  its 
lowed  Condition,  and  to  be  fo  ftriQIy  and 
personally  united  to  the  moll  afflicted  of  all 
the  Sons  of  Men,  as  to  afcribe  all  his  Suffer- 
ings to  himfelf,  for  the  benefit  of  all  Man- 
kind. 

It  is  the  Infinite  Mercy  of  God  to  vouch- 
fafe  us  the  comfort  of  his  prefence  in  anyway 
ormeafure:  but  it  is  the  moll:  afronilhing  and 
adorable  act  of  his  goodnels,  that  he  would  be 
pleas'd  fo  far  to  condefcend,  as  to  take  our  ve- 
ry Nature  upon  him,  that  he  might  be  born, 
and  might  die  for  our  fakes.  And  that  which 
magnifies  his  mercy  and  goodnels  in- the  higheft 
meaiure,  is  certainly  molt  worthy  of  the  good 
and  merciful  God. 

III.  The  fatisfa&ion  of  Chrift  by  dying  for 
our  Sins,  may  be  explain'd  without  fuppofing 
that  the  Godhead  fuder'd.  The  Chriftian 
Faith  is,  That  as  the  Reafonahle  Soul  and  Flejb 
is  one  Man,  fo  God  and  Man  is  one  Chrift ;  and 
that  this  Perfon  confiding  both  of  God  and 
Man  united,  differed  for  our  Salvation  :  But 
that  all  the  Sufferings  were  indicted  on  the 
Humane  Nature,  and  terminated  in  it.  But  by 
vertue  of  the  Perfonal  Union  of  his  Divine 
with  his  Humane  Nature,  all  Chrid's  Suffer- 
ings receiv'd  an  infinite  value  and  merit,  and 
became  entituled  and  afcrjb'd  to  God  himfelf, 
.  •  becaule 


552  "the  Reafonabknefs  and  Certainty 

becaufe  they  were  undergone  by  that  Perfon, 
who  is  God  as  well  as  Man,  tho'  they  were 
not  undergone  by  him  in  his  Divine,  but  only 
in  his  Humane  Nature. 

Thus  God  is  faid  to  have  purchasd  his  Church 
with  his  own  blood,   Acts  xx.  a 8.     For  Actipns 
and    Pallions    in  any   perfon    are  Perfonal, 
and   are   attributed    to   the    whole  perfon  ; 
and    fometimes  thofe  Actions   and  Paffions, 
which  can  be  perform'd  in  one  of  thofe  Na- 
tures only,  which  constitute  a  perfon,  are  yet  j 
attributed  to  the  other  Nature,  which  is  un- 
capable  of  them  otherwife  than  by  that  rela- 
tion  which  refults  from  the  union  of  both  Na-  I 
tures ;  whereby  all  things  that  befall  the  per- 
fon, may  be  affirmed  of  it  as  fuch,  and  there- 
fore haverefpe£t  to  both  the  Natures,  of  which  '] 
it  confifts,    and  may  be  apply'd  to  it,  under 
the  denomination  of  either  of  them.     All  the 
Souls  that  came. out  of.  the  loins  of  Jacob  were  fe- 
uenty  Souls,  Exod.  i.  5*.     If  a  Soul  touch  any  un- 
clean thing.  Lev.  v.  2.  And  the  Soul  that  eateth 
of  it,  fhall  bear  his  Iniquity,   Lev.  vii.  1 8,  2,0. 
In  theie,  and  many  other  places  of  Scripture, 
Actions  and  Pallions  peculiar  to  the  Body,  are, 
by  reafon  of  the  union  of  the  Soul  and  Body, 
attributed  to  the  Soul.     Nay,  both  in  the  He- 
brew and  the  Greek  Text  the  Saul  is  fometimes 
put    for   the  Body,    even  of  a   dead  Man, 

*Cned  ^  ^e?'  XX**  ll'  XXlU  4'   m  wmcn  **en^  ^  B»moP 
Arc.v!      Pear  fin  explains  Atls  ii.  27.  Vf.  xvi.   10. 

And 


of  the  Chriflian  Religion.  353 

And  in  other  places  the  Body  or  FJefli  is 
often  taken  for  the  whole  Man,  and  that  is  at- 
tributed to  it,  which  the  Flefh  is  of  it  felf  un- 
capable  of.  The  Flefh  diftin&ly  confidered, 
and  apart  from  the  Soul  can  neither  Sin,  nor 
Pray,  nor  Underftand,  nor  Worfhip,  nor  par- 
take of  the  Spirit,  nor  be  Juftified ;  and  yet 
all  thefe  things  are  afcribed  to  the  Flefh,  with- 
out any  mention  made  of  the  Soul.  All  Flefh 
had  corrupted  his  way  upon  the  Earth,  Gen.  vi.  12. 
0  thou  that  hear  eft  Prayer,  unto  thee  Jhall  all 
Flefh  come,  Pf?  lxv.  2.  And  all  Flefh  fhall  know, 
that  I  the  Lord  am  thy  Saviour,  and  thy  Re- 
deemer, the  mighty  one  of  Jacob,  Iia.  xlix.  2 6. 
All  Flefh  fl?all  come  to  worfhip  before  me,  faith 
the  Lord,  lfa.  Ixvi.  23.  And  all  Flefh  fhall  fee 
the  Salvation  of  God,  Luke  iii.  6.  /  will  pour 
out  of  my  Spirit  upon  all  Flefh,  A£ts  ii.  17. 
Joel  ii.  2,8.  By  the  works  of  the  Law  fhall  no 
Flefh  he  juftified,  Galat.  ii.  16.  And  we  fay 
in  our  own  Language,  any  Body  thinks,  or  any 
Body  under  ft  and s  ;  tho'  we  all  know,  it  is  the 
Soul,  and  not  the  Body,  which  thinks,  and 
underflands.  It  is  very  ufual  in  other  Books, 
and  very  agreeable  to  the  ftile  of  Scripture, 
and  to  the  common  fpeech  and  kn(e  of  Men, 
for  thofc  Actions  of  a  Perfon  to  be  attributed  to 
one  of  the  united  Natures,  which  could  be 
perform'd  only  in  the  other.  And  the  Union 
between  the  Godhead  and  the  Manhood  being 
like  that,  which  is  between  the  Soul  and-  the 
Body,    the  Son  of  God  is  laid  to  have  Suf 

A  a  ftred, 


> 


2^4  ^e  Re<*fonablenefs  and  Certainty 

fered,  and  the  Son  of  Man  to  have  come  down 
from  Heaven  ;  not  that  the  Godhead  Suffered, 
or  that  the  Humane  Nature  or  Chrift  was  in 
Heaven  before  his  Incarnation,  but  according 
to  the  ufual  ftile  of  Scripture,  the  Union  be- 
tween the  Divine  and  Humane  Natures  entitles 
the  Perfon  confiding  of  them  both,  under  the 
denomination  of  either  Nature,  to  that  w  hich 
was  done  in  the  other,  tho'  as  the  Humane 
Nature  did  not  partake  of  the  perfections  of 
the  Divine  ,•  fo  neither  did  the  Divine  Nature 
partake  of  the  fufferings  of  the  Humane.  But 
both  Natures  being  personally  united,  the  per- 
fon  is  fometimes  denoted  by  one,  and  fbtne- 
times  by  the  other  Nature. 

All  the  Objections  againfc  the  Incarnation 
of  the  Son  of  God  proceed  upon  the  like  mi- 
flake  with  theirs,  who  are  apt  to  imagine  that 
it  is  unworthy  of  God  to  be  every  where,  and 
in  all  places,  to. behold  and  be  preient  at  the 
word  of  Actions ;  as  if  the  Sun's  brightneis 
would  not  be  the  more  relplendent  and  glori- 
ous, if  it  could  penetrate  into  the  obfeured 
corners  and  receflts  of  the  Earrh  ;  or  as  if  his 
Rays  could  be  (allied  and  defiled  by  the  foul- 
nels  of  any  Object  which  they  ihine  upon. 
And  if  it  be  no  diminution  to  God's  Infinite 
Glory  and  Majedy  to  be  Omniprefent,  it  can 
be  none  to  be  more  nearly  and  even  Perfonal- 
ly united  to  fome  part  of  the  Creation  ;  and 
therefore  it  cannot  be  unworthy  of  God  to  be 
fo  united  to  the  Humane  Nature,  to  manifed 

his 


of  the  Chriflian  Religion.  355 

his  love  and  favour,  and  extend  his  goodnefs 
to  Mankind.  As  God  is,  every  where  prefent, 
fo  he  is  in  a  more  efpecial  manner  prefent  in 
fome  places  than  in  others  by  the  acts  of  his 
Power,  or  of  his  Grace  and  Favour ;  and  he 
has  vouchfafed  a  more  efpecial  prefence  to 
fome  Perfons  than  to  others ;  and  thus  he  was 
prefent  with  his  Prophets,  who  were  fent  to 
prepare  for  and  foretell  ChrifVs  coming.  But 
he  was  perfonally  united  to  the  Humane  Na- 
ture of  Chrift.  And  this  is  the  highefl  Ho- 
nour and  Advancement  to  our  Nature,  for  God 
thus  to  aflume  it ;  but  it  can  be  no  diminution 
to  the  Divine  Majefty,  becaufe  God  continues 
as  he  was  from  all  Eternity,  without  any  alte- 
ration ;  only  by  his  perional  Preience  and 
Union  with  our  Humane  Nature,  he  caufes  all 
the  performances  and  fufferings  of  it  to  be  me- 
ritorious, for  the  Salvation  of  Mankind. 

The  Son  of  God  did  not  fo  come  down 
from  Heaven  as  to  be  no  longer  there,  but  to 
forfake  his  Father's  Kingdom:  He  itill  conti- 
nued in  Heaven  in  the 'fame  Blifs  and  Glory, 
that  he  enjoy  d  with  his  Father  from  all  Eter- 
nity, tho'  he  fo  manifefted  himfelf  to  the 
World,  as  to  come  and  abide  in  it  by  afluming 
our  Humane  Nature.  Our  Saviour  tells  Nico- 
demus,  Joh.  iii.  13.  No  Man  hath  afcended  up 
to  Heaven ,  hut  he  that  came  down  from  He.iven, 
%even  the  Son  of  Man  which  is  in  Heaven.  He  who 
fills  Heaven,  and  Earth  with  his  preience,  was 
Hill  in  Heaven  as  much  as  ever,   with  refpect 

A  a  2,  to 


• 


3  5  6  The  Reafonableneff  and  Certainty 

to  his  Godhead,  tho'  he  made  a  more  pecu- 
liar refidence  than  he  had  before  done  on 
Earth,  by  dwelling  in  our  Nature  here.  The 
Son  of  God  who  is  at  all  times  every  where 
prefent,  is  yet  in  a  peculiar  manner  prefent, 
where  ever  he  is  pleas'd  to  manifeft  himfelf  by 
peculiar  ads  of  his  goodnefs  and  power,  as  he 
was  pleas'd  to  do  in  a  mod  ftupendous  man- 
ner in  that  Flefli  which  he  took  upon  him  of 
the  Bleflcd  Virgin.  And  it  cannot  be  thought 
inconfiftent  with  the  Majefty  of  God  to  actu- 
ate the  Humane  Nature,  and  to  be  joyned  in 
the. moil  ftrict  and  vital  union  with  it,  fuppo- 
ilng  God  only  to  aci  upon  it,  and  not  to  be 
a&ed  upon  by  it,  nor  to  furfer  the  miferies 
and  feel  the  pains  which  the  Humane  Nature 
endures  ( which  would  be  Blafphemy  to  ailert 
of  the  Divine  Nature  of  Chrift)  but  to  be  in 
Heaven  Hill  in  his  full  Power  and  Majefty. 

But  fome  Man  will  fay,  how  is  this  Union  be- 
tween the  Divine  and  Humane  Nature  in 
Chrift  made,  or  wherein  doth  it  confift  ?  To 
whom  we  may  reply,  as  our  Saviour  fome- 
■  times  did  to  the  Serines  and  Pharifees,  by  ask- 
ing another  Quefiion,  and  enquiring,  how  the 
Body  and  Soul  in  Man  are  united  ?  or  how 
God  is  prefent  in  all  places  ?  and  how  in  him 
we  live,  and  wove ,  and  have  our  Being?  And 
if  no  Man  can  tell  how  thele  things  arc,  tho^ 
no  Man  can  deny  the  truth  and  reality  of  them, 
then  it  is  not  to  be  expected,  that  we  mould 
be  able  to  tell  how  the  union  between  the  Di- 
vine 


of  the  Chriflran  Religion.  3^7 

vine  and  the  Humane  Nature  inChrifh  is  made, 
or  in  what  it  confifts.  We' mud  acknowledge 
it  a  Myftery,  which  it  is  above  any  Man's  ca- 
pacity to  explain ;  but  that  there  is  fuch  an 
union,  we  learn  from  the  Scriptures,  and  thi- 
ther we  appeal  for  the  truth  of  it.'  And  the 
putting  fuch  Queftions,  argues  either  a  great 
mind  to  cavil,  or  great  inconfideration,  and 
fhortnefs  of  thought.  For  what  Man  is  there 
pretending  to  Reaibn  and  Argument,  of  Co  Ik- 
tie  obfervation,  as  not  to  take  notice,  that  of 
all  the  things  which  we  daily  fee  and  perceive 
to  be  in  the  World,  the  nature  and  manner  of 
exigence  of  very  few  or  rather  of  none  of  them 
is  fully  underflood  by  us  ?  It  is  fumcient  for 
us  to  know,  that  great  Reafons  may  be  given 
for  this  difpenfation  of  the  Son  of  God  incar- 
nate, and  that  no  Material  Objection  can  be 
framed  againft  it. 

Secondly,  No  other  way  (as  far  as  we  can 
apprehend)  could  have  been  fo  proper  and  ex- 
pedient, as  the  incarnation  of  the  Son  of  God, 
to  procure  the  Salvation  of  Mankind,  and 
therefore  none  could  fo  well  become  the  Di- 
vine Wildom  and  Goodnefs.  The  proof  of  this 
mult  depend  upon  the  Reafons  for  Chrift's  co- 
ming into  the  World,  and  they  are  all  com- 
prehended in  this  one  thing,  the  abolifhing  or 
taking  away  of  Sin.  And  ye  know  that  he  was 
manifefted  to  take  away  our  Sins,  and  in  him  is 
no  Sin,  1  Joh.  iii.  5.  WTe  are  to  confider  then, 
that  the  manifeftation  of  Chrift  in  the  FJefh, 
.    A  a  3  did 


35$  The  Keafonablemfs  and  Certainty 

did  more  powerfully  and  effectually  take  away 
Sin,  than  any  other  way  or  means  of  Salva- 
tion could  have  done. 

I.  The  Doctrine  and  Preaching  of  the  Son 

of  God  had  more  Power  and  Authority  with  it 

"  than 'the  Preaching  and  Doctrine  of  a  Man  or 

Angel  could   have  had.     God,   who  at  fundry 

times  and  in  divers  manners  [pake  in  time  paft 

unto  the  Fathers  hy  the  Prophets,   hath  in  thefe 

laft  days  fpoki  n  unto  us  hy  his  Son,  whom  he  hath 

appointed  Heir  of  all  things,    hy  whom  alfo  he 

made  the  Worlds,   Hebr.  i.  1,2.     therefore  we 

-■h't  to  give  the  more  earneft  heed  to  the  things 

which  we  have  heard,  left  at  any  time  we  fhould 

let  them  flip.     For  if  the  word  fpoken  hy  Angels 

was  ftedfaft,   and  every  tranfgrefflon  and  dijole- 

dieme  receivd  a  juft  recom pence  of  reward,  how 

fjpall  we  efcape,  if  we  negletl  fo  great  Salvation, 

which  at  the  fir  (I  hegan  to  he  fpoken  hy    the 

Lord,   and  was  confirmed  unto  us  hy  them  that 

heard  him  >  Hcb.  ii.  1,2,3.     This  being  the 

In  ft  Mcflagc  which  God  had  refolv'd  to  fend  to 

Mankind,  a  Perfon  of  the  greateft  Dignity  and 

Authority  was  to  bring  it:    But  laft  of  all  he 

fent   unto   them  his  Son,    faying,    they  will  re- 

rcrence  my  Son,  Matt.  xxi.  37.  „  It  is   the  laft 

expedient,  and  the  very  utmoft  that  could  be 

done  to  reduce  Sinners  to  Obedience  ;    and  if 

this  will  have  no  effect  upon  them,  they  muft 

be  left  without  all  excufe.    This  is  the  heavieft 

sggravation  of  Sin,  and  that  which  renders 

Men  utterly  inexculable ;  he  was  in  the  World, 

and 


of  the  Chriflian  Religion,  gcjp 

and  the  World  was  made  ly  him,  and  the  World 
knew  him  not.  He  came  unto  his  own,  and  his 
own  received  him  not,  Joh.  i.  10,  11.  If  the 
only  begotten  Son  of  God  had  not  come  and 
manifested  himfelf  in  fo  wonderful  a  manner 
to  the  World,  fomething  of  a  Plea  might  have 
been  pretended  ;  but  to  reject  the  Son  of  God 
was  an  evident  defpight  done  to  the  Father, 
and  even  hating  of  the  Father  who  had  fent 
him,  as  our  Saviour  declares,  Job.  xv.  %2, 
2,3*2.4.  And  the  Blafpheming  of theJHcrfy 
Ghoft  in  thofe,  who  vilified  the  Miracles  of 
Chrill,  and  afcribed  them  to  Beelzebub,  was 
therefore  without  forgivenefs,  becaule  it  was 
a*rejecting  of  Chrill,  not  as  the  Son  of  .Man, 
but  as  God  blefied  for  ever ;  and  a  defpifing 
and  vilifying  that  which  is  the  laft  means  that 
can  be  ufed  to  reclaim  the  World ;  and  that 
means  whereby  he  raanifefted  himfelf  to  be 
the  Son  of  God.  To  reject  Chrift,  was  to  re- 
ject the  whole  Trinity,  which  was  jointly 
concern'd  in  this  wonderful  difpenfation. 

The  Dignity  of  Chrift's  Perfon  adds  all 
the  force  and  efficacy  to  his  Doctrine  that  is 
poffible ;  and  therefore  it  was  requifite  that  the 
Son  of  God  mould  become  incarnate.  God 
had  before  fpoken  from  Heaven,  but  that  was 
too  terrible  and  full  of  Majefty  to  be  born  by 
Mortals;  and  they  that  heard  the  voice,  en- 
treated that  the  word  fhould  not  he  fpoken  to  them 
any  more :  for  they  could  not  endure  that  which 
was  Commanded ;  and [0  terrible  was  the  fight, 

A  a  4  that 


\6o  The  Keafonabknefs  and  Certainty 

that  Mofes  /aid,  I  exceedingly  fear  and  quake ', 
Heb.  xii.  1 9,  20,  21.  But  now  God  was  plcas'd 
to  converie  with  Man  in  a  more  familiar  and 
humble  manner  ;  and  our  Ble/Ied  Saviour  came 
to  live  amongft  Men  with  all  the  gcntlencfs 
and  meeknefs  of  the  Humane  Nature,  and  all 
the  Authority  of  the  Divine.  For  in  him  dwel- 
led all  the  Fullnefs  of  \  the  Godhead  Bodily <9 
Colof.  ii.  9.  The  Godhead  dwelt  here  in  him 
under  our  Humane  Nature,  laying  afide  that 
awful  Majefty,  which  no  Man  can  approach 
unto.' 

II.  We  have  a  greater  Example  of  all  per- 
feflion  and  Holinefsfet  before  us  by  the  Son  cf 
God  Incarnate,  than  we  could  otherwife  have 
had.  It  has  been  the  general  complaint  made 
of  other  Teachers  and  Lawgivers,  that  they 
feldom  obferve  their  own  Rules,  or  live  them- 
selves according  to  what  they  require  of  others. 
But  our  Saviour  has  given  us  an  Example,  if 
it  be  poflible,  even  beyond  his  own  Doctrine. 
For  tho'  he  be  no  rigorous  Lawgiver,  but  a 
mod  indulgent  and  gracious  Mailer  to  us,  yet 
he  was  pleas'd  to  excufe  himfelf  from  no  Duty 
or  Inflance  of  Obedience,  but  fulfilled  both  the 
Moral  and"  the  Ceremonial  Law  :  there  is  no- 
thing fo  mean,  nor  ib  difficult  and  painful  but 
he  performed  it,  to  fet  us  an  ablolnte  Pattern 
oi  Obedience  to  the  Whole  Duty  of  Man,  in 
hat  ever  God  requir'd  of  Mankind.  It  be- 
\me  him  to  fulfill  all  Right eoufnefs ;  'this  Was 
le  end  and  intention  of  his  coming  into  the 

World, 


of  the  Chriflian  Religion.  26 

World,  and  he  fulfilled  it  in  the  mofh  abfolute 
and  perfect  manner,  in  all  particulars.  And 
to  give  fuch  an  Example,  is  of  unfpeakable  ufc 
and  benefit :  for  Men  are  more  eafily  led  by 
Example  than  by  Precept ;  and  it  is  common- 
ly obferv'd,  that  it  is  Example  for  the  mod 
part  which  governs  the  World.  Men  will  fol- 
low the  Vices  of  thofe  whofe  Vermes  they  ne- 
ver imitate;  and  the  Faults  of  Wife  and  Great 
Men  have  too  fure  and  too  fatal  an  efteft  upon 
fuch,  as  their  Excellencies  never  reach. 

It  was  neceflary  that  an  Example  of  abfo- 
lute perfection  fhould  be  given  to  the  World, 
and  this  Example  muft  be  given  by  one  of  the 
fame  nature  with  our  felves,  or  elfe  it  might 
have  beenan  Example  for  Angels  and  Spirits, 
but  not  for  Men ;  and  therefore  fuch  an  Ex- 
ample the  Son  of  God  Incarnate  only  could 
give,  becaufe  it  was  impoflible  for  any  created 
Being  under  all  the  Infirmities  and  Tempta- 
tions incident  to  Humane  Nature  to  live  up  to 
fuch  a  Divine  Height  and  Excellency  of  all  per- 
fection as  our  Saviour  did,  and  to  leave  fuch 
an  Example  to  the  World. 

He  came  not  to  teach  us  the  wjfdom  of  this 
World,  how  to  get  Riches  and  Honours ;  in 
this  Mankind  was  well  enough  inftrucled  be- 
fore, and  itcbuld  not  but  be  unworthy  of  the 
Son  of  God  to  be  Born  into  the  World  with  a 
defign  to  enjoy  the  pleafures  and  the  profits, 
and  the  honours  of  it,  this  was  beneath  the 
Majefty  of  Heaven,  and  the  Infinite  Perfection 

and 


z6z  TlIk  Keajonabknefs  and  Certainty 

and  Eilcntial  Bltfs  and  Happinefs  of  the  Divine 
Nature.  But  tomamfed  himlelf,  to  fliew  the 
mean  and  worthlefs  Vanity  of  thofe  things,  of 
v.  hich  Men  are  fo  fond ;  to  give  an  Example 
of  Contentment  in  a  low  Condition,  of  Vi- 
ctory under  Temptations  and  of  Patience  and 
Meekncfs  under  the  levered:  Afflictions  and 
Torments;  to  difcover  to  Men  the  way  to 
Happinefs  in" the  word  Circumftances  of  this 
World,  to  teach  thofe  who  enjoy  this  World's 
goods,  not  to  be  proud  of  them,  nor  defpife 
others,  and  thofe  who  want  them ;  to  be  con- 
tented and  happy  without  them,  to  lead  Men 
in  the  way  to  happinefs  thro'  all  Conditions, 
thro' .all  the  Mileries  and  Calamities  which 
mud  befall  many  of  us  in  this  Mortal  State ; 
this  is  a  Glorious  and  Godlike  Defign,  it  is 
fuch  as  none  but  the  Son  of  God  could  per- 
form, and  fuch  as  we  may  in  realon  believe 
he  would  undertake ;  and  for  which  he 
.  might  vouchfafe  to  live  a  Humane  Life  upon 
Earth. 

HI.  The  Mediation  and  Intcrceflion  of 
Chrid:  for  us  is  of  greater  power  and  effi- 
cacy, than  -any  could  have  been,  if  the 
Son  of  God  had  not  become  Man  to  die  for 
our  fakes.  There  is  one  God,  and  one  Mediator 
hetween  God  and  Mejt,  the  Man  Chrifl  Jefus, 
i  Tim.  ii.  5.  he  was  to  be  Man  as  well  as  God, 
that  coming  with  Divine  Power  and  Autho- 
rity, and  yet  with  the  Affability  and  Accefli- 
blenefs  of  a  Man,   he  might  in  all  refpe&s  be 

fully 


of  the  Cbriflian  Religion.  363 

fully  qualified  to  perform  the  Office  of  a  Me- 
diator between  God  and  Man.1  If  he  had  not 
I  been  God,  be  could  not  have  come  with  abfo- 
lute  Authority  to  offer  us  Terms  of  Reconcili- 
ation; and  unlefs  he  had  been  Men,  he  could 
not  have  treated  with  Men  in  fo  familiar  and 
condefcending  a  way  upon  thefe  terms. 

And  the  Right  and  Authority  of  Chrifts 
Mediation  and  interceMion  in  behalf  of  Sin- 
ners, is  founded  upon  his  merits  and  fatisfa- 
clion  for  the  Sins  of  Men ;  and  this  fuppofes 
him  to  be  both  God,  and  Man ;  Man,  that  he 
might  Suffer  and  Die  for  us ;  and  God,  that 
his  Divine  Nature  might  give  an  infinite  value 
to  his  Death  and  Sufferings,  and  render  them 
fatisfa&ory  for  the  Sins  of  the  World.  Tho* 
it  fhould  be  fuppofed  (which  can  never  be 
proved)  that  God  in  his  Mercy  might  have 
pardoned  Sinners  without  the  fatisfaclion  of 
Chrift;  yet  if  in  mercy  he  might  have  for- 
given, he  might  in  juftice  have  punifh'd  them, 
unlefs  fatisfadtion  had  been  made ;  and  nothing  \ 
could  have  "made  fatisfaclion  to  his  Juftice,  bur 
the  Sufferings  of  Ills  Son.  The  Obedience  and 
Sufferings  of  no  Created  Being  could  have 
been  of  that  value  as  to  make  fatisfa&ion  for 
the  Sins  of  Mankind  ;  and  therefore  no  Crea- 
ture could  have  Redeemed  Man,  or  have  be- 
come Mediator  for  him  upon  the  terms  of  his 
own  merits  in  Man's  behalf,  fo  as  to  plead  the 
price  of  Redemption  laid  down  for  him.  God 
may  grant  the  Requefts  of  Angels  and  Men, 

out 


3^4  The  Reafonablenefs  and  Certainty 

out  of  his  free  Mercy  and  Bounty,  but  there 
can  be  no  necojfory  force  and  efficacy  in  In- 
terceihons,  where  there  is  no  precedent  merit 
and  fatisfadtiop  on  the  part  of  the  InterceiTbr. 
But  Chrift  pleads  his  merits  on  our  account, 
and  mediates  our  Caufe  with  his  Father  upon 
the  terms  of  ftrict  Juftice,  and  by  vertue  of 
the  Ranfom  of  his  own  Blood  ;  and  is  fo  pow- 
erful an  InterceiTbr  for  us,  that  not  only'  the 
Mercy  and  Goodneis,  but  even  the  Jufhce  of 
God  cannot  deny  his  fnterceflion.  it  was  the 
free  grace  of  God  to  fend  his  Son  tp  Suffer  in 
our  Head,  but  fince  he  was  pleas'd  to  admit  of 
.this  Commutation  of  the  Punifliment  which 
we  had  deierv'd,  and  to  tranterr  it  upon  his 
own  Son ;  his  Death  was  a  fu/l,  perfect,  and 
'fit  Sacrifice,  Oblation  and  Satisfaction  for 
j  Sins  of  the  whole  World ;  which  the  death 

no  Creature  could  have  been,  and  therefore 
no  Created  Being  could  have  become  our  Me- 
diator by  vertue  of  his  own  Merit,  and  have 
fatisfy'd  the  utmoft  Juftice  of  God;  much  lefs 
could  any  Creature  have  merited  the  afliit- 
ance  of  Grace,  and  the  Rewards  of  Glory  for 
us.  .  '      • 

IV.  The  Incarnation  of  the  Son  of  God  is 
the  mod  effectual  means  to  excite  in  us  Faith, 
and  Hope,  and  Charity,  and  unfeigned  Love 
of  God  and  of  our  Neighbour,  the  love  of  Ver- 
tue, and  the  hatred  of  Sin ;  and  to  difpofe  and 
engage  us  to  all  Vertue  and  Piety.  The  Son 
of  God  aiiuming  our  Nature,    gives  us  the 

greatefl 


of.  the  Chriflian  Religion.  a^j 

greateft  afllira  nee  of  his  companion  for  our  In- 
firmities, and  his  defire  of  oar  Happinefs.  God 
is  infinitely  merciful  in  his  own  Divine  Nature, 
but  he  never  could  give  fuch  an  .inftance  of 
his  mercy  and  love  towards  ours,  as  by  taking 
it  upon  himlelf ;    God  is  eflential  Truth  and 
Holinefs;    and    yet   willing  wore  abundantly  to 
jhew  to  the  Heirs  of  Promife  the  immutability  of 
his  Counfel,  he  confirm  d  it  with  an  Oath  ;  and 
in  like  manner  in  the  prefent  Cafe,  God  being 
willing  to  give  us  all  the  grounds  for  Faith 
and  Confidence  in  him  that  can  be  imagined, 
took  our  Nature  upon  him,  that  by  two  immu- 
table things,    in  which  it  was  impoffible  for  God 
to  deceive^  we  might  have  a  flrong  Ccnjclaticn, 
both  from  the  goodnefs  of  the  Divine  Nature, 
and  from  the  tendernefs  and  companions  of  our 
own.     For  we  have  not  an  Htgh-Prieft^  who  can- 
not be  touched  with  the  feeling  of  our  Infirmities y 
and  therefore  are  exhorted  in  tfris  confidence, 
to  come  boldly  unto  the  Throne  of  Grace,  Heb.  iv. 
15-,  16.  vi.  17,  18.     We  are  a  flu  red,  that  he 
has  the  greateft  concern  for  that  Nature  which 
he  has  taken  into  a  perfonal  Union  with  him- 
felf,  and  continually  prefents  before  his  Father 
in  Heaven  for  us.     And  we  are  likewife  allured 
of  the  ^Father's  love  towards  us,*  For  now  we 
know  that  he  loves  us,  feeing  he  has  not  with- 
held his  Son,  his  only  Son  from  us,-  but  lent  him 
into  the  World  to  die  ipr  our  Salvation.     He 
that  fpared  not  his  own  Son,    but  deliver  d  him 
up  for  us  all ;  how  fiall  he  not  with  him   alfo 

freely 


$66  The  Reafonablenefs  and  Certainty 

freely  give  us  all  things  ?  Who  /hall  lay  any  thing 
to  the  charge  of  God's  Elect  ?    It  is  God,  that 
juftifietb,  who  is  he  that  condemneth  ?  it  is  Chrift  ] 
that  died,  yea  rather  that  is  rifen  again,  who  is   j 
even  at  the  right  hand  oj  God,  who  alfo  maketh  I 
Interceffion  for  us,  Rom.  viii.  32,  33,  34. 

And  as  the  manifeftation  of  Chrift  in  the  1 
Fleih  is  peculiarly  adapted  and  defign'd  to  raife  ] 
our  Faith  and  Hope,  andTruft  and  Confidence  I 
and  Dependance  upon  God,  fo  it  is  above  all 
the  moll  prevailing  motive  to  ■  engage  our  I 
Love.  The  infinite  Love  of  Chrift  in  dying 
for  us,  muft  needs  require  and  even  extort  j 
from  us  all  pofllble  returns  of  Love  and  Praife  i 
OJ  chry-  and  Adoration,     (y )  St.  Chryfoftome  gives  this  1 

Tom!'"'.""  as  one  Reaf°n>  w^y  tne  S°n  °f  God  was  In-  I 
carnate,  to  become  the  Saviour  and  Redeemer 
or  Mankind  ;  becaule  if  it  had  been  poffible  for  | 
a  Creature  to  undertake  and  efTedr.  our  Re- 
demption, Men  would  never  have  thought 
they  could  have  had  efteem  enough  for  him, 
or  have  made  due  expreifions  of  their  grati- 
tude, unlefs  they  had  Deified  him,  and  com- 
mitted idolatry  inWorfhippinghim,  and  pay- 
ing him  all  Divine  Honours:,  and  to  prevent 
this  in  Mofes,  who  was  but  a  Temporal  De- 
liverer, and  but  a  Type  of  Chrift,  his  Sepul- 
chre was  conceal'd  from  the  Ifraelites.  So 
dear  is  the  memory  of  great  and  generous  Be- 

»  nefactors  wont   to  be^    that  Men  are  apt  to 

think  they  never  can  be  fufficienfly  grateful  to 
them,    unlefs  they  even  adore  and  worihip 

them  j 


of  the  Cbrijiiaiu  Keligign.  ^6j 

them,  which  was  one  chief  occafio#of  Idola- 
try among  the  Heathens ;  therefore  the  Re- 
demption of  the  whole  World  was  a  thing  that 
could  belong  only  to  the  Son  of  God,  to  whom 
all  Love  and  Reverence,  all  Worfhip  and  Ado- 
ration is  due.  And  this  being  the  great  Aim 
and  Deflgn  of  the  Chriftian  Religion  to  bring 
us  to  obey  God  upon  Principles  of  Love,  the 
Foundation  of  it  is  laid  in  the  Love  of  God  to- 
wards us.  Nothing  can  be  conceiv'd,  which 
could  have  fo  powerfully  prevail'd  upon  Men 
to  love  God,  as  the  Incarnation  of  his  Son  ; 
and  Love  being  the  only  principle  of  Obedi- 
ence, which  can  be  acceptable  to  God,  this 
mud  be  the  moft  proper  and  fitting  difpenfa- 
tion,  which  is  moft  apt  to  excke  in  us  the 
Love  of  God.  The  Power  and  Majefty  of  God 
had  been  manifefted  before  in  the  Creation  and 
Prefervation-  and  Government  of  the  World, 
and  in  many  fignal  Judgments  upon  Sinners : 
the  Divine  Mercy  and  Goodrlefs  was  likewife 
vifible  in  the  daily  Bledings' beftowed  upon 
Mankind,  but  the  exceeding  Riches  of  his  Grace 
was -made  known  in  his  kindnefs  towards  us 
thro  Chrifi  Jefus,  Ephef  ii.  7.  ' 

And  as  this  mull  caufe  us  to.  love  God,  fo 
it  muft  make  us,  if  any  thing  can  do  it,  to 
have  love  one  for  another.  God  Incarnate  is 
the  Head  and  Vital  Principle,  the  common 
Bond  of  Life  and  Union  between  Chriftians; 
and  we  are  oblig'd  to  mutual  Love,  not  only 
becaufe  we  are  all  of  the  fame  Nature,  but  be- 

caufe 


g 68  'the  Reafonablenefs  and  Certainty 

caufe  the^on  of  God  has  been  plcas'd  to  digni- 
fie  that  Nature  in  afluming  it.  This  ought  to 
make  us  value  our  own  Nature,  and  to  have  a 
due  efteem  and  affection  for  it,  in  whomfoever 
it  be.  How  can  we  defpife  any  one  who  is  a 
Partaker  of  that  Nature,  of  which  the  Son  of 
God  has  vouchfafed  to  partake  in  its  meaneft 
Condition?  or  hate  any,  whom  lie  loved  fo 
well  as  to  die  for  him  ?  This  makes  all  Men 
worthy  of  our  refpecl:  and  love,  not  of  our 
contempt  or  hatred ;  they  are  of  that  Nature, 
which  Chrift,  as  Man,  is  of,  and  they  are  his 
Purchafe,  and  we  muft  love  what  is  his,  and 
what  he  has  fo  dearly  paid  for,  if  we  love 
Chrifl  himfelf.  Beloved,  fays  St.  J ohn,  if  God 
fo  loved  us,  we  ought  alfo  to  love  one  another, 
i  Joh.  iv.  ii.  And  this  is  St.  Paul's  Argu- 
ment to  the  Corinthians  to  excite  them  to  Cha- 
rity toward^  their  poor  Brethren.  For  ye  know 
the  Grace  of  our  Lord  Jefus  Chrift,  that  tho  he 
was  rich,  yet  for  your  fakes  he  became  poor, 
that  ye  thro  his  poverty  might  be  rich,  z  Cor. 
viii.  9. 

The. Incarnation  of  the  Son  of  God  mufl 
likewife  caufe  'us  to  have  the  greateft  hatred 
and  deteftation  of  Sin,  as  being  that  which  is 
mod  difpleafing  to  God,  and  that  which  occa- 
sioned the  death  of  his  only  Son  to  atone  for 
it.  And  it  is  evident,  that  all  who  neglect  fo 
great  Salvation,  muft  expect  the  heavieft:  Pu- 
niJhment  for  fo  heinous  a  Contempt  and  Pro- 
vocation : 


of  the  Chriflian  Religion*  *$& 

vocation:  if  we  will  be  gained  by  any  me- 
thods of  Love,  Chrift  has  done  all  that  is  poP 
fible  to  effecl:  it :  But  if  we  will  not  be  moved 
by  all  the  kindnefs  and  companions  of  Love  it 
felf,  we  can  hope  for  no  further  favour ;  if 
the  Son  of  God  came  to  die  for  us,  and  we 
will  not  regard  it  fo  as  to  be  made  the  better 
by  it,  nothing  more  can  be  look'd  for,  but 
Wrath  and  fiery  Indignation. 

So  .that  the  manifestation  of  the  Son  of 
God  in  the  Flelh  was  the  moft  proper  and  fit- 
ting means  to  work  upon  the  Love,  and  Fear, 
and  Hope,  and  all  the  Paflions  of  Mankind, 
and  to  produce  all  thofe  Graces  in  us  which 
the  Gofpel  requires.  It  is  the  beft  fitted  both 
to  the  Nature  and  Defign  of  the  Gofpel,  and 
to  the  Nature  of  Man  ;  and  therefore  if  any 
other  Means  had  been  pollible,  yet  none  that 
we  can  conceive  could  have  been  (o  effe&ual 
to  procure  the  Salvation  of  Men. 


Bb  CHAR 


a  70         Tfee  ReafonabUnefs  and  Certainty 
CHAP.     XXL 

Of  the  Fulnefs  of  Time,  or  the  Time  ap- 
pointed by  God  for  the  Incarnation  of 
our  Bleffed  Saviour. 


s 


Ince  we  have  fo  great  Evidence  to  fatisfie 
J  us  that  Chrift  did  come  into  the  World, 
and  die  for  us,    it  would  be  the  greateft  in- 
gratitude and  folly  as  well  as  Impiety  to  re- 
la  him,  tho'  we  ftiould  not  be  able  to  give 
any     exaft    account    concerning    the    Rea- 
fons  for  the  time  of  his  coming.     It  is  not  for 
us  to  how  the  Times  or  the  Seafons,  which  the 
Father  hath  put  in  his  own  power    Acts  1.  7. 
Thefe  things  are  in  God's  difpofal,  and  unleis 
we  can  be  contented  to  leave  the  manner  and 
circumstances  of  our  Salvation  to  his  Wifdom, 
we  only  mew  how  little  we  deferve  his  Mer- 
cies, and  how  unwilling  we  are  to  believe 
them,  and  to  accept  of  them.     But  tho   it  be 
a  mere  Cavil  to  difpute  the  coming  or  Uinit 
upon  a  bare  Circumftance  and  Nicety  concern- 
ing the  Reafons  for  the  particular  time  or  his 
Incarnation;  yet  it  will  be  eafie  to  give  fuch 
an  account  of  the  time  appointed  for  the  In- 
carnation of  our  Bleffed  Saviour,  as  may  ferve 
to  filence  all  Objections againft  it;  and  to  de- 
fire  to  know  any  further  of  it  is  an  ulele  s  and 
unwarrantable  Curiofity ',  for  all  mud  acknow- 
ledge 


i of  the  Chriflian  K eligion.  %ji 

ledge  that  God  may  have  the  beft  and  wifefl: 
Reafons  for  his  Difpenfations,  which  yet  we 
may  not  be  able  to  comprehend,  and  which  it 
doth  not  concern  us  to  know.  The  Scripture 
teacheth  us  that  Chrift  was  born  in  the  Fulnefs 
of  Time,  when  all  things  were  fulfilled  and  ac- 
complifhed  in  order  to  it,  and  the  World  was 
in  a  due  readinefs  and  preparation  for  his 
coming. 

i.  God  had  beforehand  us'd  all  other  means 
to  ihew  the  neceflity  offending  his  Son  at  laft, 
for  he  was  trot  to  be  fent  but  upon  neceflity  ; 
and  it  was  fit  they  to  whom  he  was  fent,  mould 
be  fenfible  of  that  neceility,   that  they  might 
the  better  know  how  to   value  the  infinite 
mercy  of  God  towards  them,  in  fending  his 
only  Son  to  be  born  and  to  die  for  them.     In 
the  beginning  of  the  World,   and  at  the  Re- 
peopling  it  after  the  Flood,  Revelations  were 
fo  frequent,    and  the  Will  and  Commands  of 
God  io  well  known,   and  his  promife  to  fend 
his  Son  fo  clearly  under  flood,  that  there  could 
be  no  neceffity  that  Chrift .  mould  be  Born 
then,  fince  their  Faith  in  him  and  their  Obe- 
dience to  God's  Commandments  was  as  effe- 
ctual to  the  Salvation  of  them  that  lived  fo 
long  before  his  coming,    as  it  is  to  us,   that 
live  fo  many  Ages.after  it.     The  Lives  of  Men 
in  the  beginning  of  the  World  were  fo  long, 
and  the  generations  decealed  were  fo  few  be- 
fore the  Flood,  that  nothing  but  wilmjl  igno- 
rance and  negligence  could  be  the  caufe  of  fo 
Bb  2  much 


L 


272         The  Reafonabknefs  and  Certainty 

much  wickednefs.  And  after  the  Flood,  '  the 
Race  of  Mankind  being  redue'd  to  fo  few  Per- 
fons,  the  Example  and  Inftru&ions  of  Noah 
and  Abraham,  and  the  other  Patriarchs  might 
have  been  fufhcient  to  keep  Men  within  the 
meafures  of  their  Duty,  and  to  prelerve  a  be- 
lief and  expectation  of  the  promis'd  Meffiah, 
For  they  were  faved  by  their  Faith  in  Chrift  to 
come,  as  we  muft  be  faved  by  Faith  in  him  al- 
ready come  fo  many  Ages  paft ;  and  therefore 
to  fuppoie  it  neceflary  that  he  mould  be  Born 
in  thofe  Ages,  we  mull:  fuppofe  it  neceflary 
that  he  mould  be  Born  in  every  Age  of  the 
World,  which  I  think  no  Man  will  imagine. 

But  when  the  reft  of  the  World  was  gene- 
rally fallen  away  to  Idolatry,  God  chole  to 
liimfelf  one  Perfon,  from  whom  by  a  courie 
of  Miracles  he  raifed  a  mighty  Nation,  who  by 
their  Journeyings  and  Captivities,and  by  all  the 
difpenlations  of  his  Providence  towards  them, 
were  appointed  to  make  known  his  Name  and 
Truth  among  the  Gentiles.  In  the  time  of 
Mofes  this  People  it  felf  was  uncapable  of  that 
pure  and  Spiritual  Worfhip  which  the  Meffiah 
was  to  appoint,  and  flood  in  need  of  a  Cere- 
monial Law  and  Service  to  reftrain  them  from 
Idolatry,  and  topreferve  the  fenle  and  remem- 
brance of  the  Promifes  and  Laws  deliver'd  to 
Adam,  and  Noah.  And  this  Ritual  Service 
was  unworthy  that  the  Meffiah  mould  come 
purpofely  to  appoint  it,  who  was  indeed  him* 
felf  the  principal  thing  fignifled  and  typified 

by 


of  the  Chriflian  Religion.  373 

by  it ;  and  the  Types  and  Figures  of  himfelf 
could  not  be  Inftitured  by  himfelf  in  Perfon  > 
for  then  they  would  have  been  infignificant, 
and  there  could  have  been  no  ufe  or  occafion 
for  thern.  But  the  mod  Excellent  and  Divine 
Inftitution  was  referv'd  for  his  Appointment, 
to  which  all  the  reft  was  but  preparatory. 
The  Law  was  added  becaufe  of  Tranfgrejjlons, 
till  the  Seed  fhould  come,  to  whom  the  Promife 
was  made,  Gal.  iii.  19. 

After  the  Revelation,  of  God's  Will  and  Com- 
mandments had  thro'  the  great  neglect  and 
vvickednefs  of  Mankind  become  ineffectual, 
God  fent  all  his  Servants  the  Prophets  daily  ri- 
fing  up  early  and  fending  them ;  an  expreflion 
letting  forth  his  great  care  and  watchfulnefs 
over  his  People  for  their  good,  yet  they  heark- 
ned  not  unto  him,  nor  endin^d  their  ear,  but 
hardned  their  neck,  Jer.  vii.  25,  26.     To  Cure 

*  this  ftrange  ftubbornnefs,  and  their  pronenefs 
to  Idolatry,  God  fent  this  People  into  Captivi- 
ty for  Seventy  years;  which  wrought  fo  tho- 
rough a  Reformation  in  them,  that  they  were 
never  afterwards  given  to  Idolatry,  but  en- 

• '  dur'd  all  extremities  of  Torments  rather  than 
they  would  be  brought  to  any  compliance 
with  the  Heathen  Worfhip  ;  and  therefore  there 
could  be  no  longer  fuch  neceflity  that  the  Ce- 
remonial Law  mould  be  continu'd  to  them  to 
keep  them  from  the  Worlhip  of  Idols :  But  in 
other  refpects  their  Provocations  were  {till  very 
great.    And  as  the  Lord  in  the  Parable  firft: 

B  b  3  fent 


074         the  Reafonablenefs  and  Certainty 

fent  his  Servants,  and  lad  of  all  his  Son,  fay- 
ing, they  will  reverence  my  Son ;  and  thereby 
left  thofe  wicked  Men  without  excufe,  and 
manifefted  the  Juftice  of  his  Vengeance  upon 
the  Murtherers  of  his  own  Son.  So  God  firfl 
fent  his  Prophets,  and  when  the  Jews  who  had 
been  train'd  in  the  knowledge  and  worfhip  of 
him,  and  were  to  conveigh  it  to  other  Na- 
tions, .would  not  be  reclaim'd  by  them,  but 
revil'd  and  deftroy'd  them,  and  then  fet  up 
their  own  Traditions  in  oppofition  to  their 
Doctrines ;  he  fends  hisfeeloved  Son  before  he 
would  utterly  take  away  their  City  and  Nation, 
atid  effected  that  by  the  death  of  his  Son, 
whom  they  Crucified,  which  the  experience 
of  fo  many  Ages  had  fhewn  could  be  effected 
no  other  way. 

God  reveafd  himfelf  at  funclry  times  and  in 
divers  manners,  and  in  his  Infinite  Wifdom  pro- 
portioned the. ways  and  meafure  of  his  Revela-  « 
tions  to  the  capacities  and  the  necetfities  of 
the  feveral  Ages,  in  which  they  were  made, 
till  at  lait  he  hath  fpoken  unto  us  ly  his  Son, 
Heb.  i.  i,  2.  When  we  were  Children  we  were  in 
hondage  under  the  Elements  of  the  World:  but 
when  the  fulnefs  of  the  time  was  come,  God  fent 
forth  his  Son,  made  of  a  Woman,  made  under  the 
Law,  Gal.  iv.  3,  4. 

z.  The  Reception  of  Chrift  and  his  Gofpel 
in  the  World  would  have  been  much  more  dif- 
ficult, if  fo  many  Prophets  in  fo  many  feveral 
Ages  had  not  foretold  his  coming.     Our  Sa- 
viour 


of  the  Chriftian  Religion.  375 

viour  himfelf  and  his  Apbftles  after  him  appeal 
to  Mofes  and  the  Prophets  for  the  truth  of  their 
Doctrine ;  this  was  the  great  Argument  which 
they  us'd  to  the  Jews  in  Confirmation  even  of 
their  Miracles  themfelves,  they  prov'd  that 
the  Prophets  had  foretold  that  Chrift  mould 
come .  at  that  very  time  when  he  came,  and 
that  he  lliould  work  thofe  Miracles  which  he 
wrought,  and  mould  empower  his  Difciples  to 
do  the  like:  his  Death  and  Refurre&ion, 
and  A/cenfion ,  and  the  defcent  of  the 
Holy  Ghofl  were  all  Prophefied  of ;  and  Pro- 
phecies thus  foretelling  the  Miracles,  and  Mi- 
racles fullfillfng  the  Prophecies,  and  both  mu- 
tually confirming  and  fupporting  each  other 
afforded  all  the  Evidence  that  could  be  given ; 
for  Prophecies  and  Miracles  are  all  the  ways 
by  which  God  can  be  fuppofed  to  reveal  him- 
lelf  to  Mankind.  And  therefore  thoufands  of 
the  Jews  were  convinc'd  out  of  the  Scriptures 
that  Jefus  is  the  Chrift,  and  were  Converted 
to  the  Chriftian  Faith.  And  the  Prophecies 
concerning  the  Mejftah  are  ftill  an  unanfwer- 
able  Argument  in  vindication  of  our  Religion ; 
which  Argument  we  mull:  have  wanted,  if  our 
ble(Ted  Saviour  had  come  fo  much  fooner,  as 
not  to  have  been  Prophefied  of  fo  many  Ages 
beforehand.  And  thofe  who  reject  the  Gofpel 
now,  would  have  thought  they  had  had  much 
more  Reafon  on  their  tide  than  they  can  now 
pretend  to  have ;  for  there  had  then  been  fo 
much  lefs  means  for  their  Conviction.     So 

Bb  4  that 


3/5  The  Reafonablenefs  and  Certainty 

that  the  coming  of  our  Saviour  was  deferr'd  to 
give  the  greater  Evidence,  and  the  fuller  con- 
viction of  his  being  the  Chrift. 

It  would  have  been  hard  to  believe  that  the 
Son  of  God  mould  come  into  the  World  with 
little  or  no  notice  given  of  it  beforehand,  and 
few  or  no  Prophets  fent  to  foretell  his  copiing, 
and  prepare  his  way.  But.  when  he  had  been 
fo  long  before  Prophefy'd  of,  even  from  the 
beginning  of  the  World,  thro'  the  feveral  Ages 
of  it,  when  there  had  been  a  general  expecta- 
tion of  the  Mejfiah  to  be  born,  and  the  Time 
and  Place,  and  Tribe  and  Family  and  Perfon 
of  whom  he  was  to  be  born,  by  degrees,  and 
at  feveral  times  had  been  foretold;  when  Mens 
hopes  and  defires  to  fee  him  were  thus  from 
Age  to  Age  awakened  and  alarmed,  this  was  a 
Solemnity  worthy  to  introduce  and  attend  the 
Son  of  God  into  the  World,  and  a  Method 
which  would  prove  a  (landing  Evidence  of  his 
being  come  into  it. 

3 .  The  time  of  Chrift's  coming  may  depend 
upon  things  which  we  are  uncapable  of  know- 
ing. For  it  may  depend  upon  the  duration  of 
the  World,  and  it  is  impolfrble  for  any  Man  to 
know  how  long  that  mall  be.  The  Scripture 
fpeaks  of  the  times  of  the  Gofpel  under  the 
Phrafe  of  the  A?/?  Days,but  this  is  to  be  under- 
ftood  in  relation  not  to  the  continuance  of  the 
World,  but  to  the  Chriftian  Difpenfation, 
which  is  the  lafl  means  of  Salvation  that  God 
■ill  vouchfafe  to  Mankind,   and  with  regard 

to 


of  the  Chriflian  Religion.  377 

to  the  Jewzjb  Church  and  Government,  which 
was  juil  then  at  an  end,  as  I  fhall  fhew  in  the 
aext  Chapter. 

Now  if  the  World  may  continue  as  long  un- 
der the  difpenfation  of  the  Gofpel  as  it  had 
done  before  it  (and  no  Man  can  tell  but  it 
may)  we  fhall  find  little  caufe  to  wonder  that 
Chrifl  was  not  fooner  born  into  the  World. 
For  we  find  that  the  Faith  and  Zeal  of  Chri- 
flians  decays,  as  we  are  at  a  farther  diflance  of 
.time  from  the  Incarnation  of  our  Saviour,  and 
the  firfl  propagation  of  his  Gofpel,  and  the 
length  of  the  time  it  felf  proves  a  temptation 
to  lome  to  disbelieve  it;  for  men  are  apt  to 
give  left  credit  to  what .  happened  long  ago, 
and  to  think  themfelves  lefs  concern'd  in  it. 
If  therefore  Chrifl  had  been  born  at  the  be- 
ginning of  the  World,  how  many  more  pre- 
tences would  thofe  Men  have  feigned  to  them- 
felves for  their  Infidelity,  who  are  now  fo 
prone  to  unbelief,  and  fo  unwilling  to  be 
Chriftians  ? 

•  Men  are  tempted  to  fufpe£l  that  there  is 
fomething  of  obfcurity  and  uncertainty  in  all 
things  long  fincepaft;  and  if  Chrifl  had  been 
born  a  thoufand  or  two  thoufand  years  fooner, 
thofe  who  now  think  he  came  too  late,  would 
then  have  cavilled  that  he  came  too  foon,  and 
that  it  was  too  long  ago  to  be  believed,  and 
had  happened  in  a  dark  and  fabulous  Age. 
And  therefore  it  feems  that  Chrifl  came  in  the 
very  feafon  and  centre  of  time ;  that  as  the 

former 


378  The  Reajonablenefs  and  Certainty 

former  Ages'  were  not  fo  remote  as  not  to  be 
capable  of  all  the  benefits  of  his  Death  and 
Pailion  to  be  in  due  time  accomplifh'd  ,•  fo  the 
lall  Ages  of  the  World  may  have  no  pretence 
to  queftion  the  truth  of  the  Chriftian  Religion 
upon  any  account  of  the  long  diftance  of  time 
fince  the  Death  of  our  Saviour  and  his  Apo- 
flles.  This  may  be  the  Cafe  for  ought  any 
Man  can  tell,  or  many  other  Reafons  there 
might  be  much  better  and  more  important 
than  this,  to  deferr  the  Incarnation  of  our  Sa#*^ 
viour;  and  therefore  it  is  an  ablurd  thing  to 
raife  Objections  about  it.  Many  Reafon  there 
might  be  for  it,  which  we  are  uncapable  of 
knowing ;  and  it  is  fufflcient  for  us  to  know, 
that  it  was  in  the  fulnefs  of  time ,  and  that  this, 
time  was  the  mofr.  proper  and  expedient, -and 
therefore  was  the  time  appointed  and  determi- 
ned by  God  from  all  Eternity. 

4.  God  had  by  the  various  Methods  of  his 
Providence  given  fuch  flgnal  opportunities  to 
the  Gentiles  to  become  acquainted  with  the 
Scriptures  of  the  Old  Teftament,  as  did" 
mightfy  prepare  them  for  the  acknowledgment 
of  Chrift  at  his  coming  into  the  YVorld.  All 
the  DifpenLitions  of  the  Divine  Providence 
from  the  Beginning,  had  been  as  fo  many  fe- 
veral  preparations  to  the  Birth  of  Chrift,  God 
chofe  Abraham  to  be  the  Father  of  a  peculiar 
People ;  and  when  that  People  had  been  by  the 
conftant  manifeftation  of  a  miraculous  Provi- 
dence preferv'd,  and  by  their  Laws  and  Cere- 
monies 


of  the  Cbrifiian  Religion.  379 

monies  diftinguifhed  from  all  other  People, 
they  were  driven  into  Captivity,  as  well  in 
mercy  to  other  Nations,  as  by  God's  juft  Judg- 
ment upon  them  for  their  Sins,  that  by  this 
means  the  Gentiles  might  be  inftructed  in  the 
Worlhip  of  the  true  God,  and  the  Prophecies 
concerning  Chrift  might  become  divulged,  and 
all  Nations  might  be  in  a  readinefs  to  acknow- 
ledge and  receive  him  who  was  to  be  the  de- 
fire  of  all  Nations,  and  the  joy  of  all  People. 
Firft,  the  Ten  Tribes  were  by  Shalmanefer  car- 
'  ried  away  Captive,  and  then  the  two  remain- 
ing Tribes  by  Nebuchadnezzar ;  and  Cyrus  was 
by  Name  appointed  to  reftore  them.  Alex- 
anders Conquefts  made  yet  way  for  a  farther 
reception  of  the  Prophecies,  which  were  the 
moft  conliderable  about  the  time  of  the  Capti- 
vity. And  befides  the  Prophecy  of 'Balaam,  by 
which  the  Wife  Men  were  directed  to  find  out 
Chrift  by  the  guidance  of  a  Star,  thofe  of 
ffaiah,  and  Jeremiah,  and  Daniel,  muft  be 
Well  known  in  the  Eaft.  The  Bible  had  been 
about  three  hundred  years  before  our  Saviour's 
Birtn,  at  the  Command  of  a  Heathen  Prince 
Tranflated  into  the  Greek  Tongue,  which  was 
by  the  Victories  of  Alexander  become  the  mofl 
known  Language  in  the  World.  And  we  read 
of  no  Revolution  of  Empires,  no  Blefling,  no 
Affliction  which  befell  the  Jews,  but  it  con- 
tributed in  a  remarkable  manner  to  raifean  ex- 
pectation of  Chrift,  and  to  prepare  for  his 
Coming. 

It 


g8o  The  Reafonablenefs  and  Certainty 

It  is  certain,  that  at  the  time  of  his  Birth, 
there  was  among  the  Jews  an  Univerfal  expe- 
ctation of  the  Mefliah,  and  that  it  was  a  re- 
ceiv'd  Opinion  irt  that  Age  all  over  the  Eaft, 
that  a  great  Prince  lhould  arife  out  of  Judea, 
this  appears  both  from  the  Scriptures,  and 
<:OSueton.  from  (z)  Heathen  Writers;  the  Wife  Men 
inv<fp*f-m  came  to  enquire  after  him,  and  Herod's  Jea- 
%$.  iib.v!  ^ou^e  proceeded  to  the  utmoft  Rage  and  Cru- 
elty, and  could  not  have  failed  of  luccefs,  if  it 
had  been  againft  any  but  the  true  MeJJiah^/hom 
God  dicl  by  an  immediate  Revelation  deliver" 
out  of  his  hands.  .  All  the  World  llood  in  ex- 
pectation of  foms  extraordinary  Perlon,  and 
it  was  no  unvvellcome  piece  of  Flattery  to  one 
of  the  Roman  Emperors  not  long  after,  to  have 
it  reported,  that  he  was  the  Prince  fpoken  of 
and  expe&ed  in  the  Eaft,  but  it  was  efteemed 
his  Glory  and  his  Happinefs  to  be  thought  the 
King  that  was  to  arife  amongft  a  defpifed  and 
hated  People.  The  expectation  of  Chrift  was 
fo  great,  that  he  could  not  lie  conceafd  in  that 
obicure  and  mean  Condition,  but  was  adored 
in  a  Manger,  and  receiv'd  more  than  Koyal 
Honours  from  the  remoteft  parts  of  the  Earth. 
And  in  this  refpect  it  was  the  fulnefs  of  time, 
or  the  mod  convenient  and  proper  time  for 
Chrift  to  appear,  becaufe  the  Divine  Provi- 
dence had  wonderfully  difpoled  and  prepared 
the  World  for  the  expectation  of  him. 

5".  The  particular  temper  and  difpofition  of 
the  Age  in  which  our  Saviour  was  born,  made 

it 


of  the Chriftian  Religion,      ;  38 

it  the  mofl  fitting  and  proper  Age  for  him  to  be 
born  in ;  for  there  were  feveral  things  peculiar 
to  that  Age,  which  very  much  conduce  to  the 
proof  of  the  certainty  of  his  Religion.  That 
Age  was  fo  remarkable,  and  the  Hiftory  of  it 
has  been  delivered  down  to  us  by  fo  many 
eminent  Writers,  that  it  is  more  fludied,  and 
generally  better  known  than  any  Age  of  the 
World  befides ;  and  it  was  fit  that  a  thing  of 
this  nature  and  confequence  fhould  come  to 
pafs  in  fuch  an  Age,  that  it  might  be  fully  en- 
quired into,  in  any  Age  afterwards,  and  that 
no  diflance  of  time  might  caufe  fuch  doubts 
concerning  it,  as  fhould  ever  render  it  the 
lefs  certain  to  any,  whoare  willing  to  acquaint 
themfelves  with  the  truth  of  it. 

If  it  had  been  an  Impoflure,  this  furely  had 
been  the  mod  'unlikely  time  of  any  for  it  to 
fucceed.  No  Prince  could  be  more  jealous 
than  Herod,  who  was  fo  enraged  at  the  Report 
of  the  Birth  of  Chrift,  that  he  too  plainly 
lhew'd  how  much  he  credited  it.  And  no  Age 
perhaps  fince  the  Creation  could  be  more  un- 
likely to  have  a  Cheat  put  upon  it  than  this; 
in  which  Peace  and  Learning  and  all  Polite 
Arts  flourifh'd,  which  refine  Men's  Under- 
Handings,  and  make  them  the  moll  unfit  and 
difficult  to  be  impofed  upon.  Policy  was  in 
its  higheft  perfection  in  the  Courts  of  Auguftus 
and  Tiberius,  which  have  been  efieemed  the 
greatefl  Patterns  of  it  ever  fince ;  the  Scribes 
and  Pharijees  were  in  great  Power  and  Autho- 
rity 


382  The  Reafonablenefs  and  Certainty 

rity  at  Jemfalem,  who  were  a  fubtle  Genera- 
tion of  Men,  and  the  word  Enemies  any  one 
could  have  to  deal  withall.  Vice,  which  was 
likely  to  give  the  greateft  hindrance  to  a  holy 
Religion,  was  the  fafhion  of  the  times,  and 
that  Empire  was  never  fo  abandoned  to  wick- 
ednefs,  as  at  the  firft  propagation  of  the  Go- 
fpel.  As  Men  were  then  moft  able  to  difcover 
any  Impofture,fo  they  mud  have  been  moft  un- 
willing to  find  the  ChriftianReligion  true,which 
puts  fuch  a  check  to  all  Licentioufnefs,  and  to 
their  beloved  and  long  accuftomed  Vices. 
Vice  would  be  fure  to  make  a  ftrong  defence, 
and  an  eager  Plea,  and  nothing  could  be  diffi- 
cult for  it  to  difcover,  when  it  had  fuch  a 
number  of  fuch  fubtle  and  devoted  Advocates. 
In  this  Conjuncture  of  time  the  Saviour  of 
the  World  appears,  and  he  appears  in  a  mean 
and  low  Condition,  defpiled  by  his  own  Peo- 
ple, who  foon  became  as  much  defpifed  them- 
felves  by  all  the  World  befides.  The  Prince 
of  Peace  is  Born  in  a  time  of  fetled  and  Uni- 
verfal  Peace,  when  Men  had  moll  leifure 
and  opportunity  to  examine  and  confider 
things ;  and  when  by  the  Eftablifhment  of  the 
Roman  Empire  under  Augujlus  in  its  full  power 
and  extent,  there  was  an  open  and  free  Cor- 
refpondence  between  all  Nations,  and  the 
Apoftlcs  and  their  Followers  by  this  means 
might  find  a  like  admittance  to  preach  the 
Goipel  in  all  Countries,  but  to  be  alike  hated 
and  perfecuted  in  all  parts  of  the  World.     The 

Religion 


of  the  Cbrijiian  Religion.  383 

Religion  of  Chrift  was  not  to  make  advantage 
of  any.  Troubles  and  Confufions  in  the  Empire, 
as  that  of  Mahomet  afterwards  did,  but  to  re- 
commend it  felf  by  its  own  worth  and  efficacy 
to  the  mod  ierious  and  impartial  Minds  ;  and 
under  all  thefe  difadvantages  it  foon  made  its 
way  into  the  Emperor's  Court,  where  Craft 
and  Luxury,  and  every  thing  that  is  moll: 
contrary  to  the  purity  and  fimplicity  of  the 
Gofpel  reigned.  St.  Paul  had  his  Profelytes  in 
C&far's  Houjboldy  and  his  Bonds  in  Chrift  were 
manifeji  in  all  the  Palace,  and  in  all  other  places 
at  Rome,  Phil.  i.  13.  iv.  22.  The  truth  of 
the  Gofpel  approved  itfelf  to  the  mod  prejudi- 
ced Judgments,  it  flood  all  the  Trials,  and 
Conquer'd  all  Oppofition,  that  Wit  and 
Learning,  and  Vice  it  felf  could  make.  For 
by  the  leave  of  the  Atheifts  and  Deifts  of  our 
own  Age,  the  Chriftian  Religion  found  the 
fubtilefl  and  mod  dangerous  Adverfaries  at  its 
ffrfl  propagation.  The  Epicureans  and  the 
Stoicks  encountred  St.  Paul  at  Athens,  and  thefe 
laft  efpecially  were  inferiour  to  no  other  Sed: 
of  Philofophers ;  either  for  their  obftinacy  in 
adhering  to  their  own  Opinions,  or  for  their 
Art  and  Skill  in  Difputation.  And  it  appears 
from  the  feveral  Apologies  made  afterwards 
in  vindication  of  our  Religion,  that  all  was  at 
the  very  firfl:  alledged  againft  it,  which  can 
with  any  pretence  or  colour  be  objected. 

Thus  was  Chrift  Born  in  the  fulnels  of  time,, 
when  all  the  Prophecies  concerning  his  coming 

were 


384         The  Reafonablenefs  and  Certainty 

were  fulfilled,  and '  when  the  World  was  in 
expectation  of  him,  and  had  fuch  general  no- 
tice of  his  coming  ;  in  a  time  the  moft  unlike- 
ly for  an  Impodure  to  pafs  undifcover'd,  and 
therefore  the  mod  feafonable  for  Truth  to  ma- 
nifed  it  felf ;  fince  that  mull:  needs  be  truex 
which  neither  Learning,  nor  Prejudice,  nor 
Vice,  nor  Intered  could  prove  to  be  falfe. 
The  accomplifhment  of  Prophecies,  and  the 
Converfion  and  Martyrdom  of  fuch  numbers 
of  Men  in  fuch  an  Age,  recommends  the 
Gofpel  to  us  with  all  the  advantage  which  any 
Juncture  of  Time  could  give. 


CHAP.     XXII. 

Of  the  lajl  Days  j  and  of  the  laft  Day, 
or  the  Day  of  Judgment. 

BY  the  laft  Days  in  the  Scriptures  mud 
be  meant  either  the  lad  Days  of  the 
World,  or  the  lad  Days  of  the  Jewijh  State 
and  Government,  or  the  Days  of  the  Gofpel 
Difpenfation;  which  are  the  lad  Days  in  re- 
aped: of  the  Means  and  Opportunities  of  Sal- 
vation vouch fafed  to  Mankind. 

I.  The  lad  Days  of  the  World  are  feldom 
mention'd  dire&ly,  and  in  exprefs  terms,  but 
under  fuch  Refemblances  as  were  fit  to  repre- 
fent  them  in  the  defcription  of  other  Events. 

For 


of  the  Chriflian  Religion.  285 

For  it  was  a  known  thing  among  'the  Jews, 
that  their  whole  Difpenfation  being  Typical, 
whatever  happened  to  them  under  their  I  aw 
arid  Government,  mull  afterwards  be  fulfilled 
in  a  more  eminent  manner  under  the  Oecono- 
my  and  Difpenfation  of  the  Meffias ;  and  there- 
fore the  la(i  Days  of  jfcrufalem  mud  be  Typi- 
cal of  the  laft  Days  of*  the  World.  For  the 
Deftruction  of  Jerufalem  at  the  Gonclufion  of 
the  Jewift  Difpenfation  was  only  a  Type  of 
the  final  Definition  of  the  World  at  the  con- 
fummation  of  all  things,  when  Chrift  mail  de*  ■ 
liver  up  th%  Kingdom  to  God,  even  the  Father, 
1  Cor.  xv.  24.  For  which  Reafon  our  Saviour 
makes  ufe  of  fuch  words,  Matt.  xxiv.  as  are 
applicable  to  both  of  thefe  events,  and  often- 
times more  fitly  to  the  laft  Judgment,  that 
after  the  Deftruclion  of  Jerufalem  it  might  ap- 
pear, that  the  reft  remains  ftill  to  be  accom- 
plifhed  at  the  Day  of  Judgment.  But  there 
are  likewife  fuch  Expreflions  ufed,  as  evidently 
fhew  that  the  Deftru&ion  oLJerufalem  is  the 
thing  immediately  defigned  in  the  Prophecy. 
This  will  appear,  if  we  confider  ieveral  Verfes 
of  that  Chapter.  Then  let  them  which  he  in 
Judea,  flee  into  the  Mountains,  ver.  16. 'and 
that  with  the  greateft  haft  ;  for  let  him  which  is 
on  the  houfe  top  not  come  down  to  take  any  thing 
out  of  his  houfe,  v.  17.  Neither  let  him  which  is 
in  the  field,  return  hack  to  take  his  Cloaths,  v.  1 8. 
But  the  Condition  of  fuch  would  be  very  mife- 
rable,  who  lhould  be  unfit  for  flight.     And  woe 

C  c  unto 


a  %6         Tb*  Keafonabknefs  and  Certainty 

unto  them 'that  are  with  Child,  and  to  them  that 
give  fuck  inthofe  days,  v.  19.  But  pray  ye  that 
your  flight  be  not  in  the  Winter,  neither  tin  the 
Sabbath  Day,  v.  20.  There  will  be  no  flying 
from  the  general  deftrudtion  of  the  World,  but 
the  Difciples  are  here  warned  to  fly  from  the 
deftruclion  of  Jerufakm,  and  efcape  into  the 
Mountains,  and  they  cfre  commanded  to  pray 
that  their  flight  might  be  hundred  neither  by 
the  feafon  of  the  year,  nor  by  the  Sabbath, 
on  which  the  Jews  were  permitted  to  travel 
but  a  very  little  way.  Which  fuppofes  that 
the  World  was  to  lad  after  the  Tribulation 
there  fpoken  of;  and  that  therefore  the  final 
deftruttion  of  this  material  World  is  not  the 
thing  there  immediately  meant.  And  except 
thofe  days  jbould  be  Jhortned,  there  fhould  no 
Flejh  be  faved:  but  for.  the  Eletls  fake  thofe 
days  fhall  be  fhortned,  v.  22.  If  this  Defini- 
tion ihould  have  raged  long  in  that  manner, 
no  Man  of  the  Jews  could  have  furvived  it, 
but  it  was  to  be  fo  abated  and  fo  foon  over, 
that  the  converted  Jews  might  be  preferved 
from  it ;  which  Promife  was  very  remarkably 
and  wonderfully  fullfilled  to  the  Chriftians  at 
the  Siege  otjerujalem,  who  made  their  efcape 
into  the  Mountains,  and  retir'd  to  Telia.  For 
wherefoever  the  Carcafs  is,  there  will  the  Eagles 
be  gathered  together,  ver.  28.  which  is  a  plain 
allufion  to  the  Roman  Eagles,  or  the  Standards 
of  their  Armies.  Immediately  after  the  tribu- 
•  lation 


of  the  Chrifiian  Religion.  387 

lation  of  thofe  days  {hall  the  Sun  be  darkned, 
and  the  Moon  {ball  not  give  her  light,  and  the 
Stars  /hall  fall  from  Heaven,  and  the  Powers  of 
the  Heavens  fhall  be  Jhaken,  ver.  29.  This  was 
in  fome  refpeft  litterally  fulfilled  at  the  De- 
finition of  Jerufalem.  But  it  is  ufual  with 
the  Prophets  by  thefe  Figures  to  defcribe  the 
Deflru&ion  of  Nations,   and  the  falfe  Teach- 

.  ers  are  fly  I'd  by  St.  Jude,  ver.  13.  wandring 
Stars,  becaufe  the  true  were  as  the  Sun  and 
nYd  Stars.  Balaam  Prophefy'd  that  a  Star 
fhould  come  out  of  Jacob,  and  a  i  Scepter 
fhould  rife  out  of  Ifrael,  Numb.  xxiv.  1 7.  and 
that  Impoflor  in  the  time  of  Adrian,  who  pre- 
tended to-be  the  Meffias  called  himfelf  Barcho- 
chebas,  or  the  Son  of  a  Star.  So  that  by  the  (a)<^»- 
darkning  of  the  Sun  and  Moon,  and  the  fall-  ^^: 

•  ing  of  the  Stars  from  Heaven,  by  an  ufual  Me-  tur  (m^ 
taphor,  was  meant  the  failing  of  the  Jewijh  as)  de 
State  and  Government.     This  is  agreeable  to  Gentts 
what  00  Maimonides   relates  of  the  form  of  J,^§- 
Speech  ufual  with  the  Arabians,    when  they  one,vel  de 
would  exprefs  any  great  Calamity,  into  which  Pofuli 
any   Man  was  fallen.     Verily  I  fay  unto  you,  allCMi^s,  , 
this  generation  fhall  not  pafs  'till  all  thefe  things  terj^  %**t 
be  fulfilled;  that  is,  'till  they  be  accomplifh'd  Stellas  ce* 

cidijje, 
ccelos  interline,  &  edntremifcere ,  folem  obtenebratum,  t  err  am 
v  aft  at  am  &  commotam  ejje,  aliifq\  mult  Is  Jimilibus  locutionibus 
Par  aboil  cis  utitur ;  Jicut  apud  Arabes  de  eo^  cm  fingulare 
aliquod  infortunium  accidit,  dicitur,  quod  caelum  ipfius  in  t  err  am 
converfum  (ity  vel  fuper  t  err  am  ems  ceciderit.  Maimon.  More  Ne- 
voch,  Part.  2.  c.  29.  Confuevit  enim  de  regno  all  quo  loqui  ac  Ji  effet 
mundus  peculiarity  hoc  <r/?,  caelum  &  terra,  lb. 

C  c  2  in 


388  The  Reafonableneff  and  Certainty 

in  their  firft  and  immediate  fenfe  in  the  De- 
struction of  Jerufalem,  which  was  deftroy'd 
forty  years  alter. 

II.  Thefe  were  therefore  properly  the  lafl 
days  of  the  City  and  Government  of  the  Jews, 
(fc)Lightf.  wno  were  wont  to  call  the  (J?)  coming  of  the 
the'it'.T.  Meffias  the  New  Creation,  according  to  the 
§.  ix.  Prophet,  Ifa.  lxv.  17.  lxvi.  2.2.  and  the  world 
to  come;  whereupon  in  their  account,  the 
time  immediately  foregoing  muft  be  the  lad 
days  of  the  former  World.  And  thus  the  Apo- 
ftle  fpfeaks,  they  are  written  for  our  Admonition 
upon  whom  the  ends  of  the  world  are  corns, 
1  Cor.  x.  11.  which  maybe  as  truly  rendred, 
upon  whom  the  ends  of  the  Times  or  Ages 
are  come ;  for  fo  the  word  there  ufed  Signi- 
fies. The  World  had  now  continued  about 
four  thoufand  years,  and  this  was  the  end  or 
conclufion  of  the  Ages,  when  a  new  period  of 
time  was  to  begin.  And  the  fame  Apoftle 
fhewing,  that  Chrift  is  not  like  the  Jewifh 
High-Priefts,  for  then  muft  he  often  have  fujfe red, 
fince  the  foundation  of  the  World,  adds,  but  now 
once  in  the  end  of  the  World  hath  he  appeared  to 
put  away  fin  by  the  facrifice  ofhimfelf,  Heb.  ix.  26. 
where,  tho'  in  our  Translation  the  word  World 
be  twice  ufed,  yet  in  the  Original  it  is  expreft 
by  two  different  words,  the  firft  Signifying  the 
vifible  and  material  World,  but  the  latter  Sig- 
nifying Ages,  to  teach  us  that  Chrifl  appeared 
to  fufter  tor  us  in  the  end  of  the  Ages,  not  in 
the  end  of  this  material  World.    For  the  Apo- 

ftfe 


of  the  Chrijiian  Religion.  389 

file  would  have  ufed  the  fame  word,  if  he  had 
meant  the  fame  thing  in  both  places,  and 
would  never  have  made  lb  fudden  a  change  of 
words  to  no  purpofe.  * 
'  The  lad  Days,  which  the  Prophet  Joel 
foretold,  and  for  which  he  is  quoted  by  St.  Pe- 
ter, Afts  ii.  16.  are  the  laft  days  of  the  Jewijh 
State  and  Government,  which  was  fhortly  to 
receive  its  final  period ;  the  Jewifh  Law  and 
Power  was  then  near  its  end,  and  the  days  or 
times  juft  before  its  conclufion  and  ultimate 
period  was  the  (pace  granted  the  Jews  for  their 
Converfion,  before  the  deftru&ion  of  their 
City  and  Nation  ;  and  thefe  were  the  laft  days 
of  their  difpenfation,  and  the  laft  opportunity 
that  was  to  be  afforded  them,  as  a  diftinct  and 
peculiar  People. 

III.  The  Scripture  fpeaks  of  the  times  of  the 
Gofpel  as  the  laft  days  ,•  which  is  to  be  under- 
ftood,  not  with  refpecT:  to  the  duration  of 
time,  but  to  the  difpenfation  of  the  Gofpel ; 
k  is  the  laft  difpenfation  which  God  will 
vouchfafe  to  Mankind,  the  laft  means  and  op- 
portunity of  Salvation  which  will  be  granted 
to  the  World,  and  it  is  Prophecy 'd  of  under 
the  Character  of  the  laft  days,  Ifa.  ii.  2. 
Micabiv.  1,  2.  For  the  opportunity  and  time 
allotted  for  the  means  of  Salvation,  is  wont  to 
be  ftiled  the  day  of  Salvation.  If  thou  hadfi 
known  1  even  thou  at  leaft  in  this  thy  day,  the 
things  which  he  long  unto  thy  peace,  but  now  they 
are  hid  from  thine  eyes,  Luke  xix.  42.    To  day 

Cc3  */ 


gpo         The  Keafonablenefs  and  Certainty 

if  ye  will  hear  his  voice,  harden  not  your  hearts, 
Hcb.  iii.  7,  15.  iv.  7.  For  he  faith,  I  have 
heard  thee  in  a  time  accepted,  and  in  the  day  of 
Salvation  have  I  fuccoured  thee  ;  behold  now  is 
the  accepted  time,  behold  now  is  the  day  of  Sal- 
vation, 2  Cor.  vl.  2.  Ifa.  xlix.  8.  So  that  by 
Day  is  fignified  Seafon  or  Opportunity  in  the 
Language  of  Scripture,  .as  Night  is  put  to  fig- 
nifie  the  contrary.  /  mufi  work  the  works  of 
him  that  fent  me,  while  it  is  day,  the  Night 
cometh,  when  no  man  can  work,  Job.  ix.  4. 

The  Scriptures  herein  confider  the  continu- 
ance and  duration  of  the  World  no  othervvife 
than  with  relation  to  the  difpenfations  which 
God  has  been  pleas'd  to  afford  Men  in  order  to 
their  Salvation,  and  in  this  refpect  the  time 
under  the  Gofpel  is  the  laft  days,  tho'  it  be  of 
never  fo  long  duration,  becaufe  the  Gofpel  is 
the  laft  difpenfation-.  The  laft  Age  of  the 
World  is  the  Age  under  the  Gofpel,  whether 
it  be  longer  or  Shorter  than  the  reft,  and  the 
whole  duration  of  this  Age  is  ftyled  the  laft 
Days,  ftnee  by  Days  is  not  to  be  underftood 
the  length  or  continuance  of  any 'certain  time, 
but  the  difpenfation  of  the  Gofpel,  and  the 
time  under  the  Gofpel  is  the  laft  Days ;  not  be- 
caufe the  World  then  began  to  draw  towards 
its  period  or  diflblution,  but  becaufe  the  Go- 
fpel offers  us  the  laft  opportunity  of  Salvation, 
and  is  the  conclufion  and  period,  and  the  final 
ccniummation  of  the  grace  and  goodnefs  of 
God  extended  towards  Mankind.    The  Gofpel 

being 


ef  the  Chrifiian  Religion.  gpi 

being  the  lad  means  of  Salvation  offend  to 
Mankind,  the  whole  time  under  it  is  there- 
fore fometimes  ftiled  the  lafl  Days,  the  laft  di- 
ftinction  of  Times,  the  laft  Seafon  and  Oppor- 
tunity to  be  expected. 

IV.  The  Day  of  Judgment  being  purpofely 
cbnceafd  both  from  Men  and  Angels  to  keep 
us  in  a  continual  watchfulnefs  and  expectation 
of  it,  the  Apoftle  St.  Paul  fpeaks  of  it,  as  that 
which  as  to  the  time  of  it  is  uncertain,  and 
therefore  is  at  all  times  to  be  expected. 
And  this  gave  occasion  to  fome  to  miftake 
his  meaning,  tho  there  is  nothing  in  his 
words  which  implies  that  the  Day  of  Judg- 
ment was  then  approaching.  For  this  we  fay 
unto  you  by  the  word  of  the  Lord,  thai  we  which 
are  alive,  and  remain  unto  the  coming  of  the 
Lord,  fhall  not  prevent  them  which  are  ajleep. 
Then  we  which  are  alive  and  remain,  jhall  be 
caught  up  together  with  them  in  the  Clouds,  to 
meet  the  Lord  in  the  air  ;  and  fo  fhall  we  ever 
be  with  the  Lord,  i  Thef.  iv.  15,  17.  yiju&s 
oT  ^&vn<;,  oi  Tri&iA&nrQ^vQi,  we  the  living, 
the  remaining,  that  is  the  faithful  which  mall 
then  be  alive  and  remain  upon  the  Earth. 
St.  Paul  fpeaks  of  the  Faithful  here  'under  a 
twofold  denomination,  viz.  of  the  Dead  and 
the  Living,  and  fpeaking  of  the  Living  he 
ufes  the  firft  Perfon  Plural,  as  being  himfelf 
yet  in  the  number  of  the  Living ;  not  that 
he  mould  be  of  that  number  at  the  Day  of 
Judgment 

Cc  4  Thus 


3p2  The  Reafonablenefs  and  Certainty 

,  .  _,  „.      .       L,  „     TT  Thus  frequent  (c)  Ex- 

(V)  Tolht  animos   (Tullus  Ho-      „  —  ~i  „         i     *      r       j 

mi^iMafiWelm^jjet,   tfes     ar?Ples  ^t0  be  found> 

»W*  w/w,  metus  hoflibus,  Flor.     where    Hiltorians  Rela- 

fib.  i.  c.3.  — Stipendlariam  nobis  ting  matters  of  Fa6t 
J^feMW  |Wt  (Scipio  Africa.  which  happened  long 
nus.)  Htfpamam  lib- 11.  c  1 7.  O*-      ,    r         ,     rr         — .       » 

nV«»  £&*»,  7?  tvr4  W«mw  before  their  own  Times, 
ito/cere,  nosfecimus,  lib.  iii.  c  7.        u(e  the  expreflions  of  we 

and  <w;  we  Fought, 
our  Army  Conquerd  ;  that  is,  the  People  of 
which  I  am  now  a  Member,  or  the  Army  of 
this  People.  We  ( the  Englijh )  Conquer'd 
Frame  m  the  Reign  of  King  Henry  V.  and  if 
this  had  been  Prophefy'd  of,  it  might  have 
•been  faid,  we  fhall  Conquer, '  &c.  Our  Sa- 
viour fpeaking  to  the  Jews,  fays  Mofes,  gave 
you  not  that  bread  from  Heaven,  when  they 
had  told  him  before,  our  Fathers  did  eat  Man- 
na in  the  Defart,  Joh.  vi.  $1,  32.  And  it 
might  as  well  have  been  faid  to  the  Patri- 
archs you  fhall  eat  manna  in  the  Wildernefs, 
as  to  the  Jews  of  our  Saviour's  time,  you  did 
eat  it. 

A  Prophet  "foretelling  things  to  come  to 
pafs  after  his  own  death,  might  fay,  We  fhall 
do  fo  and  fo,  that  is,  thofe  of  this  Nation  and 
People  fhall  do  it  to  which  I  belong ;  and 
therefore  reckon  my  lelf  in  the  Number,  tho* 
i  can  have  no  ihare  in  the  A&ion,  nor  live  to 
fee  it.  In  the  fame  manner  St.  Paul  fays,  we 
/hall  not  alljleep,  hut  we  fhall  all  he  changed, 
1  Cor.  xv.  51.  that  is,  we  who  are  not 
yet  in  the  number  of  the  Dead,   but  are  to 

be 


of  the  Chriflian  Religion.  opj 

be  reckoned  amongft  the  prefent  and  future 
Living.  As  when  he  writes  to  the  Ephefiansy  , 
among  whom  alfo  we  all  had  our  conversation  in 
times  pafl,  in  the  lufls  of  our  fiejh,  fulfilling  the 
de fires  of  the  fle(h  and  of  the  mind,  and  were  by 
Nature  the  Children  of  wrath,  even  as  others, 
Eph.  ii.  3.  it  is  Paraphras'd  by  Dr.  Hammond 
thus,  among  who  we  of  the  Gentile  Church  of 
Rome,  from  whence  I  write ',  formerly  lived,  &c. 
It  is  certain  St.  Paul  expe&ed  his  own  death, 
2  Tim.  iv.  6.  but  it  is  ufual  with  him  to  fpeak 
in  his  own  perfon  by  a  Figure,  and  fometimes 
even  when  he  mentions  himfelf  by  Name, 
1  Cor.  iv.  6.  and  he  exprefly  declares  that  he 
dicj  neither  by  word  nor  letter  figniffe  that  the 
Day  of  Chrift  was  at  hand,  2  Thef.  ii.  2. 

V.  The  Day  of  Judgment  is  defcrib'd  with 
fo  much  Solemnity,  and  fo  many  Particulars, 
that  it  may  feem  imporlible  for  them  ail  to  be 
difpatched  in  the  compafs  not  only  of  one  but 
of  many  Days.  But  (<?/)  the  Jews,  from  ^  Med<* 
whom  our  Saviour  and  his  Apoflles  took  the  Epift.  xx.' 
expreflion  of  the  Day  of  Judgment,  underdood 
by  it  a  Time  of  many  years  continuance,  and 
fometimes  the  term  even  of  a  thoufand  years. 
And  by  Day  in  the  Language  of  the  Scriptures 
is  to  be  underflood  Seafon,  or  any  period  and 
diftinction  of  time  with  refpeel:  to  iome  parti- 
cular thing  or  occafion ;  as  thefe  are  the  Gene- 
rations of  the  Heavens,  and  oj  the  Earth,  when 
they  were  Created,  in  the  day  that  the  Lord  God 
made  the  Earth  and  the  Heavens ,  Gen.  ii.  4. 

that 


3  p a.  The  Reafonablenefs  and  Certainty 

that  is  in  the  Time,    confiding  of  fix  days  ; 
the  day  of  temptation   in   the  Wilder nefs    was 
forty  years,  Heb.  iii.  8,9.     Nay  St.  Peter  iifes 
it  to  exprefs  Eternal  Duration,  to  him  he  Glory, 
fays  he,    both  now  and  for  ever,  which  in  the 
Original  is,  both  now,  and  to  the  day  of  Eter- 
nity, 2  Pet.  iii.  1 8.    Day  is  us'd  for  Judgment 
(OGror.  itfelf,  1  Cor.  iv.  3.  and  (e)  fo  the  Jews  under- 
jjf  *  Cat'  flood  Days  to  be  meant,  Job  xxiv.  1.    In  our 
Language  Days-man  fignifles  Judge  or  Umpire, 
Job  ix.  33.  and  Diem  dicere  was  the  Law-term 
amongft  the  Romans  for  the  Summons  to   a 
Tryal,    but  it  doth  not  follow  from  thence, 
that  the  Caufe  mufl  needs  have  been  decided 

(nitaquecumego  diem  in  Sicilian  UP°n,    the    fame     ?*Y> 

inquirendt  perexiguam  poftutlflem,  invent  WhlCll     Was    appointed 

iftey  qui  fibi  in  Acbaiam  biduo  breviotem  fop  j^g  hearing  it.      (  e  ) 

diem  toftulam :  nonut  is  idem  conficeret  rr>  n    t       r\       •     i  ■     c  n. 

diligent*,   &  induftrU  fud,   quod  ego  Tully  by  Day  in  his  firft 

meo  labore  &  vigihis  confecutus  jum.  Et-  Oration  again  ft  Verres, 

enimille  Achaicus  inquifuor,  ne  Brundi-  ^^^   -,-he   fmrP  nf   ««. 

■fiumquidemfervenit.     Ego  SicMam  to-  "Beans    tne   lpaCC  OT    at 

tam  quinquaginta  dtebus  Jic  obij,    «r  om-  lealt  riity  Days.    1  here 

mum  populoium,  privaiorumque  Htteras  [s    n0    Realon    then     to 

^ia^cognofcerem^c.  in  Wcr.A^.L  ^^     ^  ^    ^ 

Judgment  mufl:  be  confined  to  one  or  more 
Days;  but  it  will  take  upas  much  time  as  the 
•vSolemnity  of  the  Proceedings  require. 

m'PIunc  diem  Judicii  ultimum  diem  dicimus^ 
id  eft,  noviffimum  Tempus.  Nam  per  quot  dies 
hoc  judicium  tendatur,  incertum  eft  :  fed  fcrip- 
turarum  more  fanftarum  diem  poni  folere  pro 
tempore,  nemo  qui  literas  illas  quamlibet  neg- 
ligent er  legerity  tiefcit.  Aug.  de  Civ  it.  Dei, 
Jib.  xx. c.i.  CHAP. 


of  the  Cbrijiian  Religion.  gp5 

C  H  A  P.     XXIII. 

Of  Sacraments. 

THO*  the  Jewifb  Law  was  very  requi- 
fite  at  that  time,    and  for  that  People, 

when  it  was  in  force,  and  the  wifeft  and  bell 
Inflitution  that  could  have  been,  yet  it  was  in- 
deed a  yoke,  and  fuch  a  yoke  as  was  burthen- 
fome  and  not  to  have  been  born,  but  in  fure 
hopes  and   expectation  of  better  things  to 
come.    And  at  the  approach  of  the  Son  of 
Righteoufnefs  thefe  fhadows  vanifhed,  and  the 
Types  having  attained  their  end  and  accom- 
plifhment,  were  laid  afide  ;  and  in  their  room 
Chrift  has  Inftituted   as  few  Rites  as  it  was 
poflible ;    only  the  two  Sacraments ;  one  for 
our  Initiation,    and  firfl  Reception ;  and  the 
other  for  our  Re-eftablifhment  and  Confirma- 
tion in  that  Covenant,   which  he  has  been 
pleas'd  to  make  with  us.    And  yet  even  thefe 
are  thought  too  many  by  lbme,    who  as  if 
they  were  all  Soul  and  Spirit  without  Body,* 
are  only  for  a  Mental  and  Spiritual  Worfhip. 
To  vindicate  therefore  the  Inftitution  and  ufe 

•  of  Sacraments,  I  ftiall  Firfl,  Confider  the  Na- 
ture and  Defign  of  Sacraments  in  General ; 
Secondly,  I  mall  fhew  how  fully  the  two  Sa- 
craments of  Baptifm  and  the  Lord's  Supper 
anfwer  the  End  and  Defign  of  the  Inftitution 
of  Sacraments. 

I.  I  will 


396         The  Reafonablenefs  and  Certainty 

I.  t  will  enquire  into  the  Nature  and  De- 
fign  of  Sacraments  in  General.  Sacraments 
may  be  confider'd,  either,  i.  as  outward  and 
vifible  Signs  of  our  entrance  into  Covenant 
with  God,  or  of  our  renewing  our  Covenant 
with  him.  Or,  z.  As  Pledges  of  God's  Grace 
and  Favour  towards  us.  Or,  3.  As  the  Means 
and  Inftruments,  whereby  he  is  pleas'd  to  con- 
vey into  our  Souls  the  bleiled  Influences  of 
his  Holy  Spirit.  Or,  laftly,  they  may  be 
confider'd  as  vifible  Rites,  whereby  we  are  ad- 
mitted into  the  vifible  Society  of  Chrift's 
Church,  or  profefs  our  Communion  with  it. 
And  in  all  thefe  refpedts  it  will  appear,  how 
beneficial  and  requiiite  the  Inftitution  of  Sa- 
craments is,  and  how  fitting  it  is  that  God 
in  his  Dilpenfations  with  Men  mould  appoint 
fomething  outward  and  vifible  to  be  done,  or 
received  by  them.' 

I.  Ceremonies  and  -Rites  of  Initiation  and 
of  Worfliip  have  been  Inftituted  in  all  Reli- 
gions, which  is  Evidence  fufficient,  that  the 
Nature  of  Man  requires  them,  and  that  our 
.Worfliip  cannot  be  wholly  Mental  and  Spiri- 
tual. And  God  is  pleas'd  in  his  Dealings  with 
Mankind,  to  condefcend  to  their  Capacities, 
to  afcribe  to  himfelf  their  Paflions,  to  allude 
jto  their  Cuftoms,  and  to  make  ufe  of  fuch 
1  Means  and  Methods  as  Men  are  accuftomed 
£0  in  their  Dealings  with  one  another.  He 
beft  underilands  Humane  Nature,  and  knows 
all  the  difpofitions  and  tendencies  of  it ;    be 

bmvetb 


of  the  Chrijlian  K  eligion.  397 

kncvcetb  our  frame,  he  rememhretb  that  we  %are 
duft,  Pf.  ciii.  14.  He  considers  that  we  are 
Flefh  as  well  as  Spirit,  he  fully  comprehends 
the  ftricl:  Union  between  the  Soul  and  the  Bo- 
dy, and  the  caufe  and  manner  of  it,  and  how 
great  influence  the  one  hath  upon  the  other  in. 
their  feveral  Operations ;  he  planted  in  us  all 
our  Powers  and  Faculties,  and  (gqs  all  their 
Motions  and  Inclinations,  the  fecret  Springs  of 
Action  and  Paflion,  and  has  accordingly  fitted 
and  proportioned  the  Inflitution  of  his  Laws 
and  Ordinances. 

We  fee  among  Men,  that  they  are  not  con- 
tent only  to  underiland  one  anothers  Meaning, 
or.to  exprefs  their  Minds  in  Words,  tho*  they 
be  the  moll  folemn  and  fignificant ;  but  are 
wont  to  ufe  fome  Ceremony  and  Solemnity  of 
Action  and  Qrcumftances  in  matters  of  great 
Importance ;  becaufe  this  makes  greater  im- 
preilion  upon  the  Mind,  and  lays  upon  it  a 
more  forcible  and  lading  engagement  by  ta- 
king in  theSenfesand  Pailions,  as  Parties  con- 
cerned with  it ;  and  this  is  by  experience  found 
to  have  the  beft  effect  to  all  the  ends  and  pur- 
pofes  of  Agreement  and  Obligation  between 
Men.  Oaths  themfelves  are  not  found  to  be 
Co  fecure  to  be  rely'd  upon,  when  they  are 
only  pronounc'd,  as  when  they  are  taken  with 
fuch  Circumftances  of  words  and  gefture,  as 
may  create  an  awe  and  reverence  in  thole 
who  take  them.  For  the  manner  and  circum- 
flances  in  which  any  action  is  done,    raife  and 

fix 


gp8  The  Keafonablenefs  and  Certainty 

fix  the  Attention,  and  exprels  the  Mind  "and 
Defign  of  the  Doer,  and  are  better  retain'd  in 
the  Memory,  and  work  more  upon  the  Will 
and  AfFe&ions,  than  the  Adtion  of  itfelf  can 
do.  This  Orators  very  well  underftand  ;  for 
the  Art  of  Rhetorick  is  almoft  nothing  elfe  but 
askilfull  management  of  the  circumftances  of 
actions  to  the  advantage  of  a  Caufe.  And 
Philofophy  informs  us,  that  the  evil  or  good- 
nefs  of  Actions  depends  chiefly  upon  their 
Circumftances ;  from  whence  we  learn  what 
the  intention  of  the  Mind  is,  and  to  what  de- 
gree of  Refolution  it  came  in  the  performance 
of  any  Action.  If  an  Action  be  performed  at 
a  folemn  time  and  place,  in  the  prefence  of 
Witnefles  met  together  for  that  very  purpofe, 
upon  great  deliberation ;  with  fuch  words  and 
geftures  as  are  very  figniflcant  .to  exprefs  our 
lull  Defign  and  Intention ;  all  thefe  Circum- 
ftances confider'd  make  it  much  more  our  own 
proper  Adt  and  Deed  than  if  it  were  done 
without  them,  tho'  the  Intention  were  the 
fame.  For  what  we  declare  before  others  to 
be  our  mind  and  purpofe  to  do  or  undertake, 
we  cannot  but  think  our  felves  bound  to  un- 
der more  obligations  than  if  we  barely  defign'd 
it,  or  promis'd  it  only  to  the  Perfons  con- 
cern'd  ;  becaufe  the  defign  of  declaring  it  is  to 
lay  upon  our  (elves  a  farther  obligation  to  per- 
form it,  and  to  call  others  as  Witnefles  againft 
us,  if  we'neglecT:  the  performance  of  it;  and 
fince  our  Refolution  may  be  declar'd  as  well 

by 


of  the  Chrifiian  Religion.  399 

by  Actions  as  by  Words ;  he  that  exprefies 
his  Resolution  both  thefe  ways,  ihews  a  far- 
ther defign  to  oblige  himfelf,  than  if  he  fliould 
only  ufe  words  to  exprefs  it ;  and  if  the  Cir- 
cumftances  of  Actions  be  ftated,  and  folemn 
and  figniflcant,  then  all  the  ways  and  means 
concurr,  by  which  it  is  poflible  for  Men  to 
declare  and  exprefs  their  Minds  in  any  Cafe, 
and  to  oblige  themfelves  to  the  performance  of 
any  Covenant. 

Now  Sacraments  are  the  Seals  of  the  Cove- 
nant between  God  and  Man,  and  when  God  is 
pleas'd  to  receive  Men  into  Covenant  with 
himfelf,  it  is  requifite  that  Men  mould  not 
barely  give  their  aflent  to  the  Terms  and  Con- 
ditions of  it,  and  declare  that  they  will  un- 
dertake them ;  but  it  is  farther  neceflary  that 
this  mould  be  done  with  all  the* Solemnity  of 
Words  and  Actions  that  may  engage  *them  to 
the  performance  of  it,  and  render  them  inex- 
cufable  if  they  tranfgrefs  it ;  it  is  fitting  it 
mould  be  entred  into,  and  renewed  in  the  pre- 
fence  of  Witnefles,  that  the  Words  mould  be 
Solemn,  and  the  Actions  Significant,  and  that 
nothing  fliould  be  wanting,  which  may  te- 
flifie  the  Sincerity,  and  fecure  the  Fidelity  of 
the  Undertakers.  For  if  Covenants  between 
Man  and  Man  be  made  with  all  the  formality 
of  Witnefles,  and  Hands  and  Seals,  and  Deli- 
very in  folemn  and  exprefs  words;  if  Men 
know  themfelves  too  well  to  trull:  one  another 
without  all  this  Solemnity,    it  may  well  be 

^  expected 


40 o  The  Reafonabknefs  and  Certainty 

expected,  that  when  God  is  pleas'd  to  permit 
them  to  enter  into  Covenant  with  himfelf,  he 
fhould  not  receive  them  under  lefs  Obligations 
of  Caution  and  Security  for  their  Integrity, 
than  Men  are  wont  toufe  amongfl  themlelves. 
For  every  breach  of  Covenant  with  him,  is 
infinitely  more  affronting  and  finfut  than  any 
breach  of  Covenant  with  Man  can  be  ;  and 
therefore  God,  who  will  not  be  mocked,  has 
appointed  the  moil  effectual  Means  to  fecure 
his  Laws  from  contempt ;  he  knows  the  de- 
ceitfulnefs  of  Man's  heart,  how  perverfe  and 
Stubborn  -it  is,  efpecially  in  things  of  fuch  a 
Nature  as  thefe  are  of,  to  which  Men  are  obli- 
ged by  that  Promife  and  Vow  that  they  are 
required  to  make  to  him ;  and  that  all  the  Re- 
straints and  all  the  Remembrances  which 
Words  or  Actions  can  afford,  are  little  enough 
to  keep  Men -in  any  tolerable  meafure  to  their 
Duty. 

God  was  pleas'd  to  confirm  his  Promife  to 
Abraham  with  an  Oath  ,*  and  therein  fhew'd 
himfelf  willing  to, give  all  the  aflurance  that 
the  mod  Incredulous  Man  can  defire,  of  the 
fix'd  and  unalterable  iledfaftnefs  of  his  purpofe, 
and  the  Immutability  of  his  Coumil,  that  we 
wight  have  aflrong  Qonfolation,  Heb.  vi.  17, 1 8. 
And  when  God  himfelf  is  pleas'd  fo  far  tocon- 
defcend  for  our  comfort  and  fatisfaction,  it  is 
moft  reafonable  that  he  mould  oblige  us  to 
perform  our  part  of  the  Covenant,  by  all  the  . 
ways  that  may  put  us  in  remembrance  of  our 

Duty, 


of  the  Chriflian  Religion.  a  o  i 

Duty,  and  make  us  faithful  and  conftant  in 
the  performance  of  it.  And  this  could  be  ef- 
fected1 by  no  better  Means,  than  by  outward 
A£fcs  and  vifible  Signs  to  teftifle  and  profefs  in 
the  moft  ferious  and  folemn  manner,  what 
our  inward  Faith  and  Refolutions  are.  This  is 
that  fort  of  fecurity  which  Men  have  of  one 
another,  and  when  God  makes  a  Covenant 
with  Men,  he  confiders  them  as  Men ;  that 
is,  he  appoints  fuch  Solemnities  of  it  as  have 
refpecl:  to  the  Body  as  well  as  to  the  Soul ;  he 
doth  not  deal  with  us  as  with  immaterial  Spi- 
rits, but  as  with  Creatures  confifling  of  Soul 
and  Body,  and  who  little  regard,  and  are  little 
afTetted  with  that,  which. doth  not  forne  way 
concern  the  one  as  well  as  the  other. 

And  it  is  ftrange  to  fee  to  what  Extravagan- 
cies thofe  have  proceeded,  who  have  fet  up 
for  a  purely  Spiritual  Worftiip  without  any 
thing  Sacramental  for  a  vifible  Sign  in  it.  For 
not  to  mention  the  Pretenfions  of  our  Enthu- 
fiafls,  who  by  decrying  the  ufe  and  neceffity 
of  Sacraments,  have  made  Religion  nothing 
but  an  empty  and  uncertain  Name  amongft 
them.  Prophyry,  who  was  a  Man  of  Study 
and  Learning,  after  he  had  Apoftatiz'd  from 
the  Chriflian  Religion,  upon  a  ridiculous  Oc- 
cafion,  as  Hiftory  relates  it,  was  aihamed  to 
return  to  the  Heathen  Idolatry,  which  after 
the  appearance  of  Ghriftianity  in  the  World, 
foon  became  too  notoriouily  abfurd  and  abo- 
minable for  any  Man  pretend iDg  fo  much  to 

D  d  Reafon 


-..- 


402  The  Keafonabkmfs  and  Certainty 

Reafort  and  good  Senfe  to  own  it ;  but  lie  pla- 
ced all  Divine  Worihip  in  Mental  Prayer,   and 
fo  iar  rejected  all  outward  and  Bodily  Wdrfhip, 
(g)Porpbyr.  (g)   that  he  pretended  the  Prayers  of  Men 
fttoent      uerc  P°^ute<^  an^  defiled  by  any  thing  of  that 
Ub.2.%.^.  Nature,  and  rendred  unacceptable  to  the  De- 
ity, and  that  they  never  were  diffidently  pure 
and  perfect,   it  they  were  exprefs'd  by  the . 
Voice,  but  were  then  in  their  highefl  degree 
of  Perfection}   when  they  were  all  Contem- 
plation, and  Rapture,*   and  Extafie.     And  the 
(hjErfeb.  very  fame  Notions  were  taught  by  (£)  Apol- 
Evang.1-    fortius  Tyanaus,  and  have  been  revived  of  late 
Hb.iv.c.   by  fueh  as  undervalue  all  outward  Ordinances, 
l?'         which  may  be  a  Warning  to  others,   and  an 
Evidence  of  the  Divine  VVifdom  in  appointing 
Sacraments  as   outward  and  vifible  Signs  of 
our  Covenant  and  Communion  with  God. 

2.  As  thefe  outward  Signs  ferve  to  raife  our 
Attention  and  fix  our  Minds,  and  to  put  us 
in  Remembrance,  that  Heaven  and  Earth.  An- 
gels and  Men  are  Witnefles  againft  us,   if  wc 
prove  treacherous  and  unfaithful  in  this  Co- 
venant ;  fo  they  are  as  Tokens  and  Pledges  to 
%         us  of  God's  Love  and  Favour,  and  of  his  mer- 
.riful  and   gracious  Intentions  towards  us,   in 
taking  us  into  Covenant  with  himfelf;  they 
give  us  fenfible  and  vifible  AfTurances  of  that 
Grace,  which  is  in  vifible  and  Spiritual.     And 
this  feems  but  necefTary  for  Creatures  that  are 
led  fo  much   by  Senfe,   as  we  all  are  in  this 
Life,  that  God  together  with  his  Word  and 

Promifes 


.1 


of  the  Chriftian  Religion.  ^03 

Promifes  fhould  befides  appoint  fomething, 
which  may  be  perceiv'd  by  our  Bodily  Senfes 
in  Token  of  thofe  Bleffings  which  are  beftow'd 
upon  the  Soul,    that  what  is  no  Object  of 
Senfe,  may  yet  be  reprefented  and  ilgnined  by 
fomething  that  is  fenfible;  to  bring,  as  far  as. 
it  is  poflible,  the  moft.  Divine  and  Heavenly 
things  down  to  our  very  Senfes ;  which  may 
be  a  Sign  and  Token  of  prefent  Grace  and  Fa- 
vour, and  a  Pledge  and  Earneft  of  future  Glo- 
ry and  Happinefs.     And  this  is  what  is  found 
very  ufeful  and  neceftary  amongft  Men,  who 
are  better  contented  with  fomething  prefent 
and  in  hand,  tho'  of  little  value,  and  infigni- 
'ficant  in  itfelf,  as  a  Token  and  Pledge  of  what 
is  promifed  and  made  over  to  them,    than 
they  are  with  the  greateft  Promifes  and  Prote- 
ctions without  any  thing  as   an  Earneft  to 
confirm  them;   becaufe  this  is  a  Natural  Evi- 
dence, that  they  are  indeed  in  Earnefl  (as  our 
Englijb  word  exprefles   it)  and  really  intend 
#what  they  fay,  and  it  may  be  produced  againft 
them,    if  they  mould  fail   of  Performance. 
Now  what  is  inward  and  invifible  is  abfent  as 
to  Senfe,  and  what  is  future  has  need  of  iome- 
thing  prefent  to  reprefent  it  to  us :    And  God 
who  was  pleafed  to  bind   himfelf  even  by  an 
Oath  for  our  farther  Comfort  anfpTruil  in 
him ;  has  been  pleafed  likewife,  that  he  might 
be  wanting  in  nothing,  which  might  help  our 
Infirmities  and  ailifl  our  Faith;    he  has  been 
pleafed  in  condefcention  to  the  Condition  and 
D  d  z  Frailty 


404         The  Reafonablenefs  and  Certainty 

Frailty  of  Humane  Nature,  to-appoint  tifibte 
Signs  and  Pledges  of  that  which  is  Invifible, 
and  to  give  all  the  Aflurance  to  our  very  Sen- 
ks  that  they  are  capable  of,  that  all  the 
Promifes  of  his  Spiritual  Bleflings  and  Graces 
fhall  as  certainly  be  fulfilled  to  us,  as  the  out- 
ward Signs  and  Pledges  are  appointed  for  us, 
and  duly  received  by  us. 

3.  Sacraments  are  not  only  Signs  and  To- 
kens of  Spiritual  Gifts  and  Graces,  but  they  I 
are  ordained    as  Means  and  Inftruments  of  I 
Grace  and  Salvation  to  us,  that  as  the  Body  | 
partakes  in  the  Moral  Actions  of  Vertue  and 
Vice,  fo  it  might  concur  in  the  Religious  Acts 
ordained   for  our   SanQihcation.    For  God,* 
who  has  made  us  fo  as  to  confift  of  Soul  and 
Body,  and  to  have  the  Vital  Union  between 
Soul  and  Body  depend  upon  a  fit  Difpqfition  of 
the  Body,  and  to  be  maintained  by  the  Health 
and  Nourifhment  of  it,    has  been  pleas'd  to 
appoint  certain  Bodily  Actions  as  the   Means 
and  Inftruments  of  our  Spiritual  Life,  that  the' 
Soul  might  not  even  in  this  Cafe,  where  itfelf 
is  more  immediately  concern'd,  be  wholly  in- 
dependent of  the  Body  ;   but  that  fmce  both 
mud  be  either  happy  or  miferable  together  in 
the  next  Life,  both  might  concurr  in  the  way 
and  means  ol  Salvation  in  this;  yet  fo,  as  that 
the  Soul  fliould    be  the  firft  and  principal 
Agent,  and  the  Body  mould  act  only  in  fub- 
ordination  and  fubferviency  to  it  in  this,  as  it 
doth  in  other  Cafes;  that  as  in  Moral  Actions 

the 


of  the  Chriftian  Religion.  40  $ 

the  Soul  ads  Vertuoufly  or  vicioufly  by  the 
Body  ;  fo  in  Spiritual  Adions  the  Soul  might 
receive  Advantage  and  Benefit  by  Bodily  Atts, 
and  be  deprived  of  it  upon  the  OmuTion  or 
Neglect  of  fuch  Act's. 

The  Body  without  the  Soul  is  not  the  Man, 
nor  the  Soul  without  the  Body,  but  both  Soul 
and  Cody   together,   and  the  whole  Man  be* 
conies  dedicated  and  confecrated  to  God's  Wor- 
ihip  and  Service  in  the  ufe  of  Adions  per- 
formed outwardly  in  the  Body.     And  it  is  re- 
quifite  that  the  Body  as  well  as  the  Soul  fhould 
be  thus  dedicated  to  God  in  Token  of  the  Re- 
furredion  of  the  Body,  and  of  that  Happinefs 
which  it  muft  receive  in  Heaven,  if  the  Soul 
be  happy.     St.  Paul  exhorts  the  Corinthians  to 
glorifie  God  in  their  Body   as  well  as  in  their 
Spirit,  1  Gor.  vi.  20.  he  tells  them,  that  the 
Body   is  not  for  Fornication,   hut  for  the  Lord, 
and  the  Lord  for  the  Body :    know  ye  not,    fays 
he,  that  your  Bodies  are  the  memlers  of  Chrifl  > 
what  >  know  ye  not,  that  your  Body  is  the  temple 
of  the  Holy  Ghofl  ?   There  have  been  thofe  in 
feveral  Ages,    who  have  made  fuch  high  Pre- 
tences to  Spiritual  Worfhip,  that  they  would 
allow  the  Body  no  part  or  mare  in  it;  and 
others  from  the  great  irregularity  and    cor- 
ruption which  they  could  not  but  obferve  in 
their  Carnal  Appetites,  have  concluded  that 
the  Body  was  made  not  by  God,   but  by  a 
wicked  Being,  and  that  the  Soul  only  was 
from  God.    Since  therefore  God  is  pleated  to 
D  d  3  .regard 


406         The  Reafonabknefs  and  Certainty 

regard  our  Bodies  as  Members  ofChrift,  and 
Temples  of  the  Holy  Ghoft,  it  was  requisite, 
that  in  contradiction  to  thefe,  and  fuch  like 
Errors,  they  mould  by  fome  Rite  or  Sign  be 
devoted  to  him,  by  which  it  might  be  decla- 
red, that  Chrifi  is  the  Saviour  of  the  Body, 
Ephef.  v.  13.  and  by  which  fuch  Grace  might 
be  communicated,  as  to^render  it  the  Temple 
and  place  ofRefidenceof  the  Holy  Ghoft,  fet 
apart  and  dedicated  to  him,  and  inhabited  by 
him,  that  the  whole  Spirit  and  Soul  and  Body 
may  be  preserved  blamelefs  unto  the  coming  of  our 
Lord  Jefus  Chrifi,  1  Thef.  v.  23.  It  is  the 
great  and  gracious  Defign  of  God  to  fan&ifie 
the  whole  Man,  and  therefore  Chrift  took 
not  only  an  Humane  Soul,  but  Humane  Flefli 
likewife,  to  dignifie  it  in  the  Affumption,  and 
offer  it  upon  the  Crofs,  and  tranflate  it  into 
Glory.  And  as  his  Incarnation  fhews  the 
particular  Regard  he  has  for  the  Body  as  well 
as  for  the  Soul  of  Man,  fo  the  whole  Inftitu- 
tion  of  the  Gofpel  hath  relation  to  both. 

4.  Laflly,  The  Sacraments  are  Fcederal  Rites  | 
of  our  Admiftion  into  the  Ghurch,  as  into  a 
viable  Society,  and  of  our  Union  with  it  as 
fuch.  For  we  cannot  be  admitted'into  a  vifible 
Society,  nor  communicate  with  it,  but  by  vi- 
fible and  outward  Ads,  which  mull  be  per- 
formed  in  the  Body. 

So  that  whatever  way  we  confider  the  Sa- 
craments, either  in  refped:  of  God,  or  of  our  | 
Mvqs,   or  of  others,  there  is  a  neceilary  ufe 

and 


of  the  Chriflian  Religim.  407 

and  benefit  from  them,  and  evident  Reafon 
for  their  Inftitution.  They  are  requifite  as 
Symbols  of  our  entrance  into  Covenant  with 
God,  or  of  the  Renewing  and  Confirmation 
of  it,  and  of  Dedicating  both  our  Bodies  and 
Souls  to  his  Honour  and  Service ;  they  are 
Inftruments  of  his  Graces,  and  Pledges  of  his 
Promifes  made  to  us  by  Covenant,  and  of  the 
Reward  and  Happinefs  both  of  our  Bodies  and 
Souls  at  the  Kefurreclion ;  and  are  vifible 
Marks  and  Evidences  of  our  Profeffion,  as 
Members  of  the  Church,  of  our  Admirlion  in- 
to it,  and  our  Communion  with  it. 

II.  The  Sacraments  of  Baptifm  and  the 
Lord's  Supper  fully  anfwer  the  End  and  De- 
fign  of  the  Inftitution  of.  Sacraments.  After 
the  coming  of  Chrift,  and  the  fulfilling  of  the 
Ceremonial  Law  by  him,  it  was  of  no  longer 
j.  ufe  or  continuance,  the  Gofpel  being  to  intro- 
duce a  Spiritual  Service,  by  teaching  Men  to 
worjhip  God  in  Spirit  and  in  Truth  :  Yet  there 
was  need  of  fbme  external  Ordinances  or  Sa- 
craments, the  Nature  of  Man,  and  the  State 
of  this  World  requiring  them ;  but  that  they 
might  be  as  ftw  as  poflible,  Chrift  has  ap- 
pointed but  two  Sacraments  as  generally  ne- 
ceffary  to  Salvation,  and  thefe  the  fltteft  and 
moft  expedient  for  the  .benefit  and  wants  of 
Men. 

1.  As  to  Baptifm,  the  Reafons  and  Defigns 

in  the  Inftitution  of  Sacraments  are  all  vifible 

in  it.    It  is  a  very  fignificant  and  apt  Repre- 

D  d  4  lentation 


4 .o8         The  Reafonablenefs  and  Certainty 


fentation  of  the  deanfing  and  purifying  the 
Soul  from  Sin,  and  in  this  Men  of  all  Nations 
and  of  all  Religions  feem  to  have  been  agreed. 
For  nothing  was  more  frequent  among  the 
Heathens  than  their  Warnings  and  Purificati- 
ons ;  and  tho*  they  attributed  a  great  deal  too 
much  to  them,  yet  the  fuperflitious  Opinion 
which  they  had  of  thefe  outward  Cleanfings, 
could  never  have  fo  univerfaJly  prevail'd,  if 
there  had  not  been  fome  Foundation  for  the 
ufe  of  them  in  the  Nature  of  Things,  and  that 
is  the  great  fknefs  which  is  in  thefe  outward 
Wafliings  to  excite  us  to  purity  of  Mind,  and 
to  reprefent  the  great  Duty  which  lies  upon 
us,  to  keep  our  Confciences  undeflled,  which 
only  can  render  us  accepted  with  God. 

And   as  thefe  Warnings  and  Purifications 

were  common  in  other.  Religions,  fo  the  Jew- 

.  ijh  Church  was  wont  to  receive  Profelytes  or 

Converts   by  Baptifm ;.    for  which  Cuftom* 

they  alledge  the  command  of  God  to  Mofesy 

COHebr.  Exod.  xix.  io.  but    (i)  Dr.  Light foQt  fets  it 

tf  Talmud  higher,    and  thinks   it  was  begun  by  Jacob, 

Matt'liiS. Geth  xxxv-  2-  ^nd  our  Saviour,  who  both  in 
his  Words  and  Actions  throughout  the  whole 
Gofpel  condefcended  to  a  compliance  with 
the  Cuftoms  in  ufe  among  the  Jews  fo  far 
as  they  might  be  ferviceable  to  the  ends  of  the 
Gofpel,  was  pleafed  to  make  choice  of  Bap- 
tifm for  the  Admiffion  of  Perfons  to  the  Pro- 
fefliqn  of  his  Religion,  as  the  Jews  ufed  it  for 
the  AdmilTion  of  their  Profelytes. 

Baptifm 


of  the  Chrifiian  Religion.  aqq 

Baptifm  is  very  agreeable  to  the  Nature  of 
the  Chriftian  Religion,  being  a  plain  and  eafie 
Rite,   and  having  a  Natural  fignificancy  of 
that  Purity  of  Heart  which  it  is  the  defign  of 
the  Gofpel  to  promote  and  eftablifh  in  the 
World ;  and  it  is  fitted  to  reprefent  to  us  the 
cleanfing  of  our  Souls  by  the  Blood  of  Chrift, 
and  the  Grace  of  Purity  and  Holinefs,  which 
is  conveyed  in  this  Sacrament,  and  the  Spirit 
of  Regeneration  which  is  conferred  by    it, 
John  iii.  5.  Tit.  iii.   5.     And  it  being  in  ufe 
both  amongft  Jews  and  Gentiles ,it  was  fo  much 
the  more  proper,  becaufe  both  had  already  an 
Opinion  of  the  expediency  of  it.  Chrift  came 
to  aboliih  the  Ceremonies  of  the  Jewijb  Law, 
and  the  vain  and  idolatrous  fu  perflations  of  the 
Heathen,  Worfhip,  and  yet  fome  outward  Rite 
of  Worlhip  was  neceflary  to  be  made  ufe  of,  to 
dedicate  the  Body  as  well  as  the  Soul  to  God's 
Honour  and  Service,  to  be  a  Pledge  of  the  Re- 
furre&ion  of  the  Body,  as  well  as  of  the  Immor- 
tality of  the  Soul,  to  put  Men  in  mind  of  that 
Integrity  and  Purity  of  Life  which  the  Gofpel 
requires,  and  to  be  a  means  of  conveying  it, 
and  to  admit  them  as  vifible  Members  into 
the  Church.    And  as  Baptifm  was  very  ex- 
pedient to  be  Inftituted  upon   all  thefe .  Ac- 
counts ;  fo  it  had  this  peculiar  advantage  be- 
yond any  other  Rite,  that  it  was  already  in 
great  u(e  and  efteem,  and  could  feem  ftrange 
neither  to  Jews  nor  Gentiles;  but  it  had  been 
a  Very  ftrange  thing  to  both,   and  very  un- 
suitable 


4 1  o  the  Reajonablenefs  and  Certainty 

fuitable  to  the  Nature  of  Man,  if  the  mod 
Spiritual  and  Heavenly  Religion,  that  can  be, 
on  this  fide  Heaven,  had  been  inftituted  with- 
out any  external  Rite  for  the  AdmifTion  into 
it  ;  this  had  been  to  fuppofe  the  Church  to 
confifl  of  Angels  ^nd  not  of  Men,  who  have 
need  of  ArTiiiance  from  outward  Objects  in 
their  higheft:  Acls  of  Religion,  it  had  been  to 
make  Men  to  fufpecT:  that  the  Body  (as  fome 
Hereticks  imagined)  was  little  regarded  of 
God,if  no  notice  had  been  taken  of  it,at  our  Re- 
ception into  Covenant  with  him;  andit'befides 
had  been  to  contradict  the  Notion  which  Man- 
kind have  ever  had  of  Religion,  and  to  givethe 
higheft  fcandal  both  to  Jews  and  Gentiles. ' 

z.  The  Sacrament  of  the  Lord's  Supper  is 
fo  often  the  fubjecl:  of  Sermons,  and  .of  every 
good  Chriftians  Meditation,  that  very  little 
needs  to  be  here  faid  of  ir.  For  it  is  evident 
that  the  Elements  of  Bread  and  Wine  have  a 
peculiar  fuitablenefs  to  bring  to  our  remem- 
brance *the  Body  and  Blood  of  Chrift  otfer'd 
upon-  the  Crofs  for  us,  to  make  us  Partakers 
of  them,  and  to  be  Pledges  of  all  the  Benefits 
which  we  receive  thereby.  And  as  the  Eu 
charifl  was  appointed  by  Chrift  in  the  room 
of  the  Pafchal  Supper,  fo  Bread  and  Wine 
were  in  ufe  among  all  Nations  in  their  Reli- 
gious Worfhip,  and  nothing  can  more  fitly 
exprefs  our  Communion  with  God  and  with 
one  another,  than  to  be  entertained  together 
at  God's  Table. 

So 


of  the  Chriflian  Religion.  ah 

So  that  fince  there  mull:  be  Sacraments  or 
External  •  Rites  and  Ordinances,  they  could 
neither  be  fewer,  nor  more  fuitable  to  the  fim- 
plicity  of  the  Gofpel,  and  to  the  Wants  of 
Chriftians,  than  the  Sacraments  of  Baptiim, 
and  of  the  Lord's  Supper  are. 


chap,    xxiv: 

Of  the  Bleffed  Trinity. 

I  Am  not  here  to  prove  the  Doctrine  of 
the  Trinity  from  the  Scriptures,  but  to 
fuppole  this  to  be  the  Doctrine  which  the 
Scriptures  teach,  and  to  ihew  that  no  reafon- 
kable  Objection  can  be  brought  againft  the  Chri- 
flian Religion  upon  that  Account.  And  in- 
deed this  was  fuppofed  to  be  the  Doctrine  of 
the  Scriptures ,  and  objected  againft  by 
(k)  Heathens  long  before  the  Council  of^)Lucian 
Nice.  Which  is  a  ftrong  proof  for  the  Truth  Ptoiopatr. 
and  Antiquity  of  this  Doctrine,  when  it  was 
fo  well  known  even  to  the  Heathens,  that  they 
upbraided  the  Chriftians  with  it  in  the  fecond 
Century,  and  in  all  probability  from  the  very 
beginning ;  for  we  find  it  tjien  mentioned  as 
a  known  and  common  Reproach.  Suppofing  ■ 
then  this  to  be  the  Doctrine  of  the  Scriptures, 
that  the  Father,  Son,  and  Holy  Gholt  are  but 
one  God,  I  will  Ihew, 

*  I.  That 


1 2         The  Keafonabknefs  and  Certainty 

I.  That  there  is  no  Contradiction  in  this 
My  fiery  of  our  Religion. 

II.  That  other  things  are  and  mud  be  be- 
lieved by  us,  which  we  as  little  underftand. 

III.  That  the  Belief  of  this  Doctrine  doth 
mightily  tend  to  the  advancement  of  Vertue 
and  Holinefs,  and  hath  a  great  influence  upon 
the  Lives  and  Converfations  of  Men. 

i.  There  is  no  Contradiction  in  this  Do- 
ctrine, We  are  ignorant  of  the  Eflences  of 
Created  Beings,  which  are  known  to  us  only 
by  their  Caufes,  and  Effects,  and  by  their 
,  Operations  and  Qualities ;  and  our  Realbn  and 
Senfes  and  PalTions  being  continually  conver- 
fant  about  thefe,  our  Notions  are  formed  up- 
on the  Ideas  which  we  frame  to  our  felves 
concerning  the  Creatures,  and  this  makes  us 
the  lefs  capable  of  understanding  the  Divine 
Eflence,  befides  the  infinite  Difproportion  be- 
tween the  Nature  of  God,  and  Humane  Fa- 
culties. When  we  fay,  that  God  is  an  Infinite 
and  Incomprehenlible  Being,  we  fpeak  the  ge- 
neral fenfe  of  Mankind,  and  no  Man  cavils  at 
it ;  but  becaufe  the  Scriptures  reprefent  this , 
Incomprehenfible  Being  to  us  under  the  No- 
tion of  Father,  Son,  and  Holy  Ghofl,  that  is 
Matter  of  Cavil  and  Difpute.  Whereas  God 
being  eilentially  Holy  and  True,  we  mud  be- 
•  lieve  him  to  be  what  he  declares  himfelf  to  be 
in  the  Scriptures,  and  he  being  Incompre- 
henfible, we  may  not  be  able  to  comprehend 
it.    If  God  be  infallibly  True,   why  do  we 

not 


of  the  Chrijlian  Religion.  415 

not  believe  what  he  delivers  concerning  him^ 
felf  ?  And  if  he  be  Incomprehenfible,  what 
Reafon  can  be  given  why  the  Divine  Eflence 
may  not  fubfift  in  Father,  Son,  and  Holy 
Ghoft?  Thefe  are  flyled  Three  Perfons,  be- 
caufe  we  find  diftinfl:  Perfonal  Ads  and  Pro- 
perties attributed  to  them  in  the  Scriptures, 
and  we  may  fuppofe  Three  Perfons  in  the 
Unity  of  the  Divine  Nature  without  arty  ap- 
pearance of  contradiction.  This  will  be  evi- 
dent, if  we  confider, 

1.  The  Diftin&ion  of  the  Three  Perfons  in 
the  Deity. 

2.  The  Unity  of  the  Divine  Nature. 

3.  The  Difference  between  the  Divine  Per- 
fons, and  Humane  Perfons. 

1.  The  Diftin&ion  of  the  Three  Perfons  in 
the  Deity.  The  Ditine  Nature  is  in  Three 
Perfons,  the  Father,  the  Son,  and  the  Holy 
Ghoft ;  in  the  Father  Originally  without  ei- 
ther Generation  or  Proceffion  ;  in  the  Son,  as 
communicated  to  him  by  the  Father,  not  in 
any  fuch  way  as  Sons  amongfl  Men  have  their 
Nature  derived  to  them  from  their  Fathers, 
but  yet  in  fome  fuch  manner  as  is  bed  expreft 
to  our  Apprehenfions  by  flyling  him  the  Son 
of  God,  tho'  the  manner  of  his  Generation  is 
altogether  incomprehenfible  to  us.  The  Holy 
Ghofl  has  the  Divine  Nature  communicated  to 
him  from  the  Father  and  the  Son,  not  in  the 
fame  way  whereby  the  Son  has  it  communi- 
cated to  him  from  the  Father,  but  in  fome 

other 


414  fhe  Reafonabkmfs  and  Certainty 

other  different  incomprehenfible  manner, 
whereby  he  is  not  begotten,  but  proceeds  both 
from  the  Father  and  the  Son.  The  Divine 
Nature  is  communicated  by  the  Father  to  the 
Son  by  Eternal  Generation,  and  by  the  Father 
and  the  Son  to  the  Holy  Ghoft  by  Eternal' 
Proceffion :  We  have  nothing  further  revealed 
to  us  of  the  Generation  of  the  Son,  but  that 
.  he  is 'begotten,  or  received  the  Divine  Nature 
from  the  Father  in  fome  fuch  way,  as,  for 
want  of  a  fitter  Word,  •  we  can  bed  underftand 
by  the  Term  of  Generation ;  and  the  Scripture 
teacheth  us  no  more  of  the  ProceiTion  of  the 
Holy  Ghofl,  but  that  he  is  not  begotten  of  the 
Father,  as  the  Son  is,  but  proceeds  from  the 
Father  and  the  Son  fome  other  way,  and  not 
by  Generation.  But'  as  he  that  would  Dif- 
courfe  to  a  Man  born  Blind  concerning  Light, 
muft  ufe  many  very  improper  exprellions  to 
make  himfelf,  tho'  never  fo  imperfectly,  un- 
derflood ;  fo  it  is  here ;  we  have  no  words 
that  are  proper,  but  thefe  are  (ufficient  to 
teach  us  all  which  we  are  capable  of  know- 
ing, at  leaf!  all  that  is  neceflary  for  us  to  know 
of  the  Godhead. 

z.  The  Unity  of  the  Divine  Nature.  To 
fay  that  Three  Gods  are  one  God,  or  that 
Three  Perfons  are  One  Perlbn  is  a  manifeft 
Contradiction  ;  but  to  fay  that  Three  Perfons 
are  (not  OnePerfon,  but)  One  God,  is  (o  far 
from  a  Contradiction,  that  it  is  a  Wonder 
how  it  mould  be  miftaken  for  One  by  any 

who 


of  the  Chriflian  Religion.  4 !  $ 

who  underftand  what  a  Contradiction  means. 
The  Father  is  God,  the  Son  is  Godf  and  the 
Holy  Ghofi  is  God,  and  yet  they  are  not  Three 
Gods,  hut  One  God.  For  neither  of  thefe  Three 
Perfons  is  God  diftindt.  and  feparate  from  the 
reft,  but  they  all  are  but  One  God ;  One  Lord 
f Jehovah)  not  Three  diftindfc  and  feparate 
Lords,  and  (o  not  Three  Eternals;  nor  Three 
Incomprehenfihles,  nor  Three  Uncreated,  nor 
Three  Almighties,  diftintl:  and  feparate  from 
•each  other;  but  all  the  Three  Perfons  toge- 
ther are  One  Eternal,  Incomprehensible,  Un- 
created, Almighty  Lord,  God. 

It  is  Majter  of  Difpute,  what  is  the  Princi- 
ple of  Individuation  in  Men,  or  what  it  is 
which  caufes  one  Man  to  be  a  different  Indivi- 
dual Perfon  from  another  ;  and  it  is  ftill  more 
difficult  to  find  out  the  Principle  of  Individu- 
ation in  Beings  which  are  purely  Spiritual, 
and  have  nothing  of  Material  Accidents  Co 
diftinguifh  them.  But  whatever  the  Principle 
of  Individuation  in  Men  may  be,  it  is  certain 
that  the  Confequence  of  it  is,  that  two  Men 
may  exift  feparately.  both  as  to  Time  arrd 
Place,  and  that  one  may  know  more  or  lefs 
than  the  other,  they  may  live  at  a  diftance 
the  one  from  the  other,  and  can  never  at  once  • 
fill  the  fame  Numerical  Place,  nor  is  their 
Knowledge  the  fame :  there  is  nothing  in  their 
common  Nature  todetermine  them,  that  they 
mould  be  born  or  die  together,  or  that  there 
mould  be  any  mutual  communication  of  the 

Thoughts, 


41 6         The  Reafonablenefs  and  Certainty 

Thoughts,  and  Operations  of  their  Minds, 
much  lefs  that  their  Life  and  Death  and  Ope- 
rations Ihoufd  be  all  the  very  fame.  So  that 
this  Principle  of  Individuation,  whatever  be 
afligned  to  be  it,  cannot  belong  to  the' 
Divine  Nature,  which  is  Omniprefent,  Eter- 
nal, and  Omnifcient ;  the  Exiftence,  Know- 
ledge, and  Local  prelence  of  Men  are  Terfo- 
nal  not  Ejfential,  but  Omniprelence,  Eternity, 
and  Omnifcience  are  Ejfential  Attributes  of 
God,  and  not  Perfonal,  or  do  not  belong  to 
each  Perfon,  as  they  are  diftinguifhed  from 
one  another,  but  as  they  are  united  in  the 
fame  Eflence  ;  for  they  are  predicated  of  the 
Father,  as  God ;  of  the  Son,  as  God  ;  and  of 
the  Holy  Ghoft,  as  God  ;  and  not  of  each  fe- 
verally,  as  Father,  as  Son,  and  as  Holy  Ghoft. 
Every  of  thefe  Ejfential  Attributes  therefore 
cannot  be  numbred  with  the  Terfons  in  the 
Deity,  but  can  be  but  One,  .  as  the  Ejfence 
itfelf  of  the  Deity  is,  and  tho'  the  Father  be 
Eternal,  the  Son  Eternal,  and  the  Holy  Ghofl 
Eternal^  yet  they  are  not  Three  Eternals^  or 
Three  Individual  Beings  of  Eternal  Exiftence, 
as  Three  Humane  Perlons  are  Three  Men  of  a 
Finite  Exiftence.  It  is  a  Contradiction  that 
there  ihouid  be  Three  feparate  Infinite  Per- 
fons ;  for  their  being  feparate  muft  fuppofe 
them  to  be  Finite,  or  to  have  a  limited  and 
confined  Subfiftence;  and  therefore  Three  In- 
finite Perfons  can  be  but  One  God,  or  One 
•  Being,  which  has  all  the  perfections  of  Perfo- 
nal 


of  the  Chriflian  Religion.  a  i  7 

ml  Diftin&ion,  without  the  imperfe&ion  of 
the  Divifion  of  Perfons. 

3.  From  hence  appears  the  Difference  be- 
tween the  Divine  Perfons  and  Humane  Per- 
fons. The  Perfons  of  Men  are  diftincl:  Men 
as  well  as  diftincl:  Perfons,  but  this  is  no 
ground  for  us  to  affirm,  that  the  Perfons  in 
the  Divine  Nature  are  diftincl:  Gods,  becaufe 
the  Divine  Nature  is  acknowledged  to  be  In- 
finite and  Incomprehenfible,  and  when  we 
fpeak  of  Three  Perfons  in  it,  we  do  not  mean 
fuch  Three  Perfons  as  Three  feveral  Men  are. 
But  we  read  of  the  Per/on  of  the  Father, 
Hehr.  i.  3/  and  of  Three ,  that  hear  record  in 
Heaven,  the  Father ,  the  Word,  and  the  Holy 
Ghoft,  andthefe  Three  are  One,  1  Joh.  v.  7.  and 
when  we  fpeak  of  Three  Intelligent  Beings, 
we  can  have  no  Conception  of  them,  but  un- 
der the  Notion  of  Perfons.  We  learn  from  the 
Scriptures,  that  there  are  Three  Perfons  in 
the  Deity ,  which  bear  that  Relation  to  each 
other,  which,  is  beft  exprefs'd  by  the  Terms 
of  Father,  Son,  and  Holy  Spirit ;  but  the 
Terms  of  Father,  Son,  and  Spirit  are  not 
therefore  fo  to  be  underftood,  as  they  are  in 
Humane  Relations,  and  the  word  Peribn  is 
not  to  be  underftood,  as  it  is  of  Humane  Per- 
fons ;  and  therefore  whereas  we  ufe  the  word 
Per/on,  the  Greeks  call  them  Suhftftencies,  but 
acknowledge  that  they  mean  the  fame  thing 
under  that  difference  of  words. 

E  e  And 


a  1 8  Tfce  Reafonabhnefs  and  Certainty 

And  yet  this  is  all  the  foundation   of  any 
pretence  of  contradiction  in  the  Notion  of 
the  Bleffed  Trinity,    that  Men  will  needs  un- 
derdand  the  Terms  of  Perfon,  and  of  Father, 
Son,    and  Spirit,    when  they  are  applied  to 
God,   as  they  do,   when  we  fpeak  of  Men, 
and  from  thence  they  conclude,   that  Three 
Perfons  in  the  Divine  Nature  mud  be  Three 
Gods,    as  Three  Perfons  amongft  Men  are 
Three  Men ;  and  that  the  Father  mud  be  Su- 
periour  and  Elder  than  the  Son,  as  it  is  in  Hu- 
mane Generations.     But  this  is  all  Midake  ; 
Adam  is  filled  the  Son  of  God  in  a  fenfe  of 
the    word  peculiar  to   himfelf,   Luke  iii.  38. 
God  is  in  one  fenfe  the  Father  of  all  Man- 
kind,   and  in  another  fenfe  he  is  the  Father 
of  the  Regenerate  'only ;  and  when  in  either 
fenfe  we  call  him  our  Father,    we  take  not 
the  Word  Father  in  the  fame  fenfe  that  we 
take  it  in,  when  we  apply  it  to  Men  ;  and 
when  we  fay  he  is  the  Father  of  his  only  be- 
gotten Son,     this  is  another  fenfe  of  the  word 
Father,   very  different  from  all  the  former. 
The  Relation  between  the  Father  and  Son  is 
not  the  fame  in  the  Nature  of  God,  that  it  is 
amongft  Men,    nor  are  the  Divine   Perfons 
iuch  as  the. Perfons  of  Men  are;  but  theleare 
the  fitted,   and  the  mod  proper  and  fignifi-# 
cant  Terms,  to  exprefs  the  Nature  of  God  to 
us,  that  Humane  Language  and  Humane  Un- 
derdandings  are  capable  of.     We  mud  ac- 
knowledge that  there  is  a  vaft  difproportion 

and 


of  the  Chriflian  Religion.  4 1  p 

and  impropriety  in  thefe  expreflions,  and 
that  they  give  us  but  a  very  imperfect  con- 
ception of  the  Divine  Nature,  but  it  is  the 
mod  perfect  that  we  are  able  to  have  of  it, 
or  that  it  is  neceflary  for  us  to  have  of  it  in 
this  Mortal  ftate;  and  if  we  will  but  allow 
for  the  incompetency  of  our  own  Faculties  to 
have  Words  and  Notions  adequate  to  the 
Divine  Nature,  and  will  remember  that  God 
is  God,  and  that  we  are  but  Men,  there 
will  appear  to  be  no  contradiction  in  the  No- 
tion of  the  Trinity. 

The  Divine  Nature  is  fuch,  that  it  has 
Three  diftinct  Principles  of  Operation  and 
Subfiflency,  which  are  fo  defcribed  and  re- 
preiented  in  the  Scriptures  by  Perfonal  Acts 
and  Properties,  that  we  know  them  to  be  as 
really  diftinct  as  Humane  Perfons  are,  which 
yet  being*  but  One  God,  cannot  in  this  re- 
fpect  be  like  Humane  Perfons.  And  whoever 
will  oppofe  this  Doctrine  of  the  Holy  Trini- 
ty, muft  prove  that  the  Three  Perfons  of  the 
Trinity  cannot  be  as  really  diftinct,  as  the 
Perfons  of  Three  Men  are ,  tho'  they  are 
not  fuch  Perfons,  as  the  Perfons  of  Men.  And 
to  prove  this,  he  mult  underftand  the  Na- 
ture of  God,  as  well  as  he  underftands  the 
Nature  of  Man  ;  for  otherwife  he  can  never 
be  able  to  prove  that  Three  Divine  Perlbns 
may  not  be  One  God,  tho'  Three  Humane 
Perfons  cannot  be  One  Man.  That  they  are 
diftinct  Perfons  is  revealed,   and  that  thefe 

Eez  Three 


42 o         The  Reafonableneff  and  Certainty 

Three  diflind:  Perfons  are  but  one  God  Isv 
revealed,  but  wherein  the  Diftin&ion  and 
the  Unity  of  thei'e  Three  Perfons  confifts  is 
not  revealed,  nor  is  it  pofiible  for  us  to  un- 
derfland  it,  at  lead  without  a  Revelation. 
The  Diftin&ion  of  the  Perfons  of  Men  is 
founded  in  a  feparate  and  divided  Subfift- 
ence,  but  this  cannot  be  the  foundation  of 
the  Diftin&ion  of  the  Divine  Perfons,  becaufe 
Separation  and  Divifion  cannot  belong  to  an 
Infinite  Nature.  There  is  then  no  Repug- 
nancy in  faying  that  there  are  Three  Subfilt- 
encies,  .or  Three  diftincl;  Principles  of  Perfo- 
nal.Acls  and  Properties  in  one  undivided  In- 
finite Nature,  or  that  the  Perlbns  in  the  Tri- 
nity a£r,  as  diftin&ly  and  perfonally,  as  Per- 
fons do  amongft  Men,  but  are  united  in  one 
Infinite  Nature,  which  is  uncapable  of  exift- 
ing  in  feparate  Subfiftencies,  tho'  nt>t  of  act- 
ing and  fubfilting  in  Three  diftindt  Perfons, 
or  as  diflin&Iy  from  each  other,  as  the  Per- 
fons among  Men  do  act  and  fubfift. 

The  Summ  is,  that  in  the '  mod  perfect 
Unity  of  the  Divine  Nature,  do  fubfift  the 
Father,  the  Son,  and  the  Holy  Ghoft,  be- 
tween whom  is  a  real  Diftin&ion,  which 
tho'  not  the  fame,  yet  is  equivalent  to  the 
Diftin&ion  of  Perfons  among  Men.  That 
there  is  this  Unity  and  this  Diftin&ion,  we 
learn  from  the  Scriptures,  but  what  kind  of 
Diftin&ion  this  is,  or  how  far  it  is  to  be 
reconciled  with  our  Notion  of  Perfons  amongft 

Men, 


nf  the  Chriflian  Religion*  42 1 

Men,  and  after  what  manner  it  is  confident 
with  the  Unity  of  the  Godhead,  the  Scrip- 
tures have  not  told  us,  and  it  is  impoffible 
for  us  to  determine. 

IT.  Other  things  are,  and  mud  be  believed 
by  us,  which  are  as  little  underftood  as  this 
Do&rine.  Our  Knowledge  at  the  belt,  con- 
cerning Finite  Things  is  very  imperfect, 
which  is  fo  generally  acknowledged  by  all 
Men  ;of  Wifdom  and  Experience,  that  it  is 
©fteemed  a  great  point  of  Wifdom  for  a  Man 
to  be  truly  fenfible  of  his  own  ignorance ; 
and  it  is  the  Character,  which  Solomon  him- 
felf  giveth  of  the  Fool,  that  he  rageth  and  is 
confident,  Prov.  xiv.  1 6.  But  when  we  con- 
fider  things  Infinite,  We  are  much  more  at 
a  lois.  That  there  muft  of  neceffity  be  fome- 
thing  Eternal,  mud:  be  acknowledged  by  all, 
who  underftand  what  is  meant  by  the  word  ; 
even  thofe  that  are  fo  fooliJhy  as  to  fay  in 
their  hearts  there  is  no  God,  yet  muft  believe 
fomething  elfe  to  be  Eternal ;  they  muft  be- 
lieve that  there  always  was  fomething,  be- 
caufe  if  ever  there  had  been  nothing,  there 
never  could  have  been  any  thing.  For  how 
could  any  thing  have  been  produced  by  No- 
thing? Out  of  Nothing  it  might,  but  then 
there  muft  have  been  fomething  to  produce 
it.  We  can  be  certain  therefore  of  Nothing, 
if  we  are  not  fure  of  this,  that  there  is  fome- 
thing Eternal ;  the  Atheift  himfelf  cannot  de- 
ny it,  unlefs  he  be  fo  ftupid  as  not  to  know 

E  e  3  what 


422  the  Reafonablenefs  and  Certainty 

what  it  means.     And  yet  what  apparent  con- 
tradictions may  he  fancy  to  himfelf  in  the 
Notion  of  Eternity  ?   For  what  is  Eternal  can 
never  be  capable  of  either  a  ihorter  or  a  lon- 
ger Duration  than  it  always   had;    fo  that 
Millions  of  Ages  hence  it  will  not  have  con- 
tinued longer,  than  it  had  done  as  many  Mil- 
lion of  Ages  pad.      And   how  ftrange  and 
contradictory  doth  this  feem  to  be,  that  not 
only  Three  Ages  and  one  Age  mould  be  the 
fame,  but  that  there  fliould  be  no  different 
between  one  Hour  or  Moment,  and  never  fo 
many    Ages   in   refpeft    of  Eternity.     And 
there   is    no    avoiding    this  •  difficulty,    if  a 
Man   be  of  any  Religion,    or  no  Religion, 
let  him  but    apprehend   what  is  meant  by 
Eternity,  and  he  mull  own  both  that  there 
is  fuch  a  thing,  and  that  he  is  utterly  unable 
to  explain  it.    Here  then  is  an  unafwerable 
Difficulty  in  a  thing  which    all    the  World 
mud  believe,  if  they  have  it  but  fo  propofed 
to  them,    as  to  be  made  underftand  what  it 
is.     And  there  is  no  difficulty  imaginable  in 
the  Dodtrine  of  the  Blefled  Trinity,  which 
can  be  pretended  to  be  greater,than  that  which 
is  infeparable  from  this  Notion,  which  all 
mud  of  necellity  hold. 

And  if  we  do  but  obferve  it  in  Finite 
things,  which  are  ufual  and  familiar  to  us, 
and  the  Objects  of  our  Senfes  every  day,  we 
Believe  what  we  very  little  underftand,  or 
are  capable  of  underftanding.  Our  Know- 
ledge 


of  the  Chrifiian  Religion.  423 

ledge  indeed  is  fo  very  imperfect  concerning 
the  Nature  of  mod  things,  that  I  may  al- 
rnofl  venture  to  fay,  that  if  we  will  but  be 
contented  for  the  prefent  to  believe  what 
God  has  delivered  concerning  his  own  Nature, 
we  may  hereafter  know  God  himfelf  as  plainly 
as  now  we  know  many  things  here.  For  now 
we  fee  through  a  Glafs  darkly,  hut  then  face  to 
face ;  now  I  know  in  part,  but  then  fb a  11 1  know, 
even  as  alfo  I  am  known,  1  Cor.  xiii,  12. 

If  it  be  thought  unreaibnable  however, 
that  fuch  abftrufe  Myfteries  mould  be  made 
neceflary  to  Salvation,  and  that  we  mould 
pronounce  that  ivhofoever  will  he  faved,  muji 
thus  think  of  the  trinity,  and  that  all  who 
do  not  thus  think  and  believe,  mail  without 
douht  perifh  everlaftingly. 

Let  it  be  considered,  that  in  all  Religions, 
whether  Natural  or  Revealed,  there  mull:  be 
fbmething  believed,  which  is  above  all  Hu- 
mane Comprehension,  and  which  can  be 
known  no  further ^than  in  order  to  be  belie- 
ved ;  there  can  be  no  Faith  without  all  Know- 
ledge, but  Knowledge,  if  it  were  compleat, 
would'  exclude  Faith,  which  is  the  Evidence  of 
things  not  feen.  Knowledge  may  be  confider- 
ed  either  as  it  is  general  and  imperfecl: ;  or  as 
it  is  particular  and  adequate  to  the  Nature  of 
the  thing  known ;  we  mull  have  a  general 
Knowledge  of  whatever  is  the  Object  of  Faith, 
but  if  we  had  a  particular  and  adequate  know- 
ledge of  it,  there  could  remain  nothing  of  it 
Ee  4  un- 


4^4  Ibe  Reafonablenefs  an  d  Certainty 

unknown,  to  be  the  Object  of  Faith.  The 
difference  between  Science  and  Faith  is,  not 
that  we  are  lefs  certain  of  the  Objects  of 
Faith,  than  of  the  Objects  of  Science,  but 
that  we  know  lefs  of  them.  For  Certainty 
depends  upon  our  general  Knowledge,  as  that 
God  is  true ;  and  therefore  what  he  has  re- 
vealed, is  as  certain,  as  if  we  faw  it,  or  could 
demonftrate  it  in  every  particular.  And  this 
general  Knowledge,  which  is  neceflary  in  or- 
der »-to  Faith  is,  in  Natural  Religion,  attained 
to  by  Reafon,  and  in  Revealed  Religion,  from 
Revelation.  Thus  we  attain  to  fuch  a  gene- 
ral Knowledge  of  the  Divine  Nature  by  Ra- 
tional Evidence,  as  to  be  convinced,  that  In- 
finite Power,  and  Goodnefs,  and  Truth,  and 
all  manner  of  Infinite  Perfections  belong  to  it ; 
but  we  believe  the  Divine. Perfections  without 
any  particular  comprehenfive  Knowledge  of 
them  ;  in  like  manner,  from  Revelation  we 
attain  to  this  general  Knowledge,  that  the  Di- 
vine Nature  confifls  of  Three  Perfons  in  One 
undivided  Eflence,  but  we'believe  thefe  Three 
Perfons  to  be  One  God,  without  any  particu- 
lar and  comprehenfive  Knowledge  of  fo  great 
a  My  fiery  ;  for  then  it  would  no  longer  be 
a  Myftery ,  and  Faith  would  be  no  more 
Faith. 

I  would  therefore  ask  the  Adverlaries  of 
this  Doctrine,  whether  the  Belief  of  a  God, 
Omniprefent,  Eternal,  Almighty,  Omnifci- 
ent,  Infinitely  Holy,   Juft,   and  Merciful,   be 

not 


of  the  Chrifiian  Religion.  42$ 

not  neceflary  to  Salvation  ?   No  rational  Man 
can  deny  it.    I  enquire  further,  whether  In- 
fants and  Ideots  are  obliged  neceflarily  under 
pain  of  Damnation  to  this  Belief  ?  They  mull 
certainly  anfwer,    no ;    becaule  none  can  be 
obliged   to  Impdflibilities.      I   demand  then 
again,  whether,    if  one  or  more  of  thefe  At- 
tributes, or  the  Agreement  of  them  one  with 
another  be  impoflible  to  be  underftood  Cwith 
a  general  and  imperfect  Knowledge)   by  any 
who  are  capable  of  knowing  and  believing 
the  reft  ;    the  ignorance  of  thefe   Articles, 
which  are  above  their  Underftandings  (even 
as  to  this  general  and  imperfect  way  of  Know- 
ledge) can  be  deftru&ive  of  their  Salvation  ? 
They  muft  needs  fay  it  cannot,  becaufe  God 
can  require  nothing  impoflible  of  any  Man. 
And   the    very    fame    Anfwers    applied    to 
the  Cavils  againft  the  Athanafian  Creed  will 
be  fufficient   to  Silence-  them.     That  Creed 
contains  fuch  Truths  as  are  neceffary  to  be 
believed  in  order  to  Salvation,  but  neceflary 
to  particular  Perfons  fo  far  only,  as  they  are 
capable  of  knowing  them,  in  order  to  believe- 
ing  them.     He  that  will  he  fayed,    muft  thus 
think  of  the  Trinity ;  but  this  fuppofes  him  ca- 
pable of  thinking  thus ;  for  it  is  ever  fuppo- 
fed  and  agreed  in  all  Cafes,    that  no  Man  is 
bound   to   any    thing  impofftble ;    and  that 
God  requires  nothing  of  any  Man  either  in 
Faith  or  Practice  beyond   his  Power  and  Ca- 
pacity.    Whofocver  will  be  Saved,    before  all 

things 


426  ibe  Keajonablenefs  and  Certainty 

things  it  is  neceffary,  that  he  hold  the  Catho- 
lick  Faith ;  which  Faith  except  every  one  do 
keep  whole  and  undefiled,  without  doubt  he  Jhall 
perijh  everlaflingly.  But  this  fuppoies  that  he 
has  already  attained,  or  is  able  to  attain  to 
the  Knowledge  which  is  neceiTary  to  Faith, 
for  no  Man  can  hold  that  Faith,  the  general 
Knowledge  whereof  he  cannot  attain.  We 
muft  with  an  implicit  Faith  believe  all  that 
God  fays  to  be  true,  tho'  it  be  never  fo  much 
above  our  Underftanding ;  but  no  Man  is 
bound  to  believe  explicitly  any  more  than  he 
"can  underftand  fofar,  as  is  neceflary  to  fuch 
a  Belief.  He  is  able  to  underfland  fo  much  of 
it,  as  to  know  in  general  what  he  is  required 
to  believe,  tho'  he  can  have  no  fuch  compleat 
and  comprehensive  Notion  of  it,  as  to  give  a 
particular  and  full  Account  of  the  Nature  and 
Manner  of  Exiftence  of  that  which  is  to  be 
believed  by  him. 

And  let  the  Articles  of  Faith  fuppofed 
neceilary  to  Salvation  according  to  Natural 
Religion  be  never  fo  icw  and  plain,  yet 
there  will  ftill  be  fome  Men,  who  are  unca- 
pable  of  underilanding  them  in  any  way  or 
meafure;  and  then  there  will  lie  the  fame 
Objections  againfl  thofe  Articles  of  Natural 
Religion,  which  are  upon  this  Account  ur- 
ged againft  their  Faith  in  the  Trinity  it  felt; 
which,  fo  far  as  it  is  required  to  be  known 
and  believed,  is  not  above  the  Capacity  of 
the  Generality  of  Mankind ;   and  no  more  is 

required 


of  the  Cbrijiian  Religion.  427 

required  to  be  believed  explicitly  of  any, 
than  they  are  capable  of  knowing  in  fuch  a 
Degree  as  is  necellary  in  order  to  fuch  a  Be- 
lief ;  whatever  Articles  of  Faith  be  affigned 
in  Natural  or  Revealed  Religion,  they  will 
be  above  the  Capacity  of  many  Adult  Per- 
(6ns,  and  of  all  Infants  to  apprehend  them  ; 
who  therefore  .according  to  all  Religions 
may  be  Saved  without  the  actual  Knowledge 
of  thofe  Articles  which  are  never  fo  neceP 
fary  to  others.  And  what  may  be  objected 
againfl  all  Religions,  Natural  as  well  as  Re- 
vealed ,  ought  in  Reafon  to  be  objected 
againfl  none ;  for  there  can  be  no  force 
in  it. 

III.  This  Dodrine  exceedingly  tends  to  the 
advancement  of  Vertue  and  Holinefs,  and 
has  a'  great  influence  upon  the  Lives  and  Con- 
ventions of  Men. 

That  God  the  Father  mould  fend  his  Son, 
his  only  Begotten,  and  only  beloved  Son  to 
be  Born  and  to  Die  for  us,  is  an  endearing  and 
amazing  Acl:  of  the  Divine  Goodnefs.  The 
Death  not  of  a  meer  Man,  but  of  the  Son 
of  Gqd,  Bleiled  for  ever,  in  our  flead,  muft 
needs  heighten  our  Love  of  God,  and  our 
Faith  and  Dependance  on  him ;  our  Hatred 
of  Sin,  and  our  Aflurance  of  Pardon  upon 
Repentance.  This  I  have  proved  at  large  in 
Difcourfing  of  the  Incarnation  and  Death  of 
the  Son  of  God  for  us,  and  therefore  fhall  not 
infill  upon  it  here. 

In 


4^8  The  Reafonabknefs  and  Certainty 

In  like  manner,  whatever  the  Holy  Ghofl  (1 
hath  done,  and  is  continually  doing  for  us, 
.  muft  needs  be  of  more  weight  with  us,  and 
give  us  quite  another  Notion  and  Apprehen- 
sion of  his  Goodnefs  and  our  own  Duty,  than 
we  could  have  had,  if  we  believed  him  to  be 
a  Creature.  For  unlefs  we  believe  him  to  be 
God,  we  cannot  have  that  devout  Love  and 
Faith,  and  Dependance  upon  him,  which  we 
ought, ,  we  cannot  have  that  Efteem  and  Reve- 
rence for  his  Communion  and  Prefence,  which 
is  required  of  us,  nor  that  fenfe  of  the  heinouf- 
ncfs  of  Sin,  whereby  we  refift,  and  grieve  and 
do  defpight  to  him.  That  Argument  of 
St.  Paul,  what  know  ye  not  that  your  Body  is  the 
Temple  of  the  Holy  Ghoft  .\  and  many  other  to 
the  like  pur  pole,  would  be  loft,  but  on  fuppo- 
fition,  that  the  Holy  Ghoft  is  God.  We  can 
never  have  that  Senfe  which  it  behoves  us  to 
have  of  our  Sins  committed  in  oppofition  to 
the  Gifts  and  Influences  of  his  Grace,  without 
an  acknowledgment  of  his  Godhead.  So  that 
our  Faith,  and  Hope,  and  Fear  and  Love  is 
more  excited  and  enlarged,  and  all  the  Powers 
and  Faculties  of  our  Souls  are  moredifpofed  to 
the  obedience  of  the  Gcfpel,  thro'  the  belief 
of  this  Dodtrine  of  the  Trinity,  than  they 
could  be  without  it.  And  therefore  as  there  is 
nothing  ajbfurd,  or  impoflible  to  be  believed 
in  this  Doctrine,  fo  it  was  very  reafonable  and 
expedient  that  it  Ihould  be  revealed. 

CHAP. 


of  the  Chrijlian  Religion.  429 


CHAP.     XXV. 

Of  the  Resurrection    of  the 
Dead. 


THE  Refurreftion  of  our  Saviour  from 
the  Dead,  was  that  which  the  Apoftles 
chiefly  infifted  upon  in  all  their  Difcourfes  i 
For  if  once  they  could  convince  Men,    that; 
Chrift  was  Rifen  from  the  Dead,   they  could 
not  fail  of  perfwading  them   into  a  Belief  of 
all  that  they  Taught  befides.    There  was  no 
other  Part  of  their  Doctrine  which  could  feem 
more  ftrange  and  incredible  than  this ;   and 
when  that,    which  they  could  with  fo  much 
Difficulty  be  brought  to  believe,    and  which 
could  not  come  to  pafs  but  by  the  Almighty 
Power  of  God  himfelf,    was  evidently   and 
undeniably   proved  to  them,    this  muft  give 
that  Credit  and  Authority  to  all  their  other 
Doctrine,    that  it  could  be  no  longer   with- 
flood  or  gain-faid.     This  therefore  is  the  Point 
which  the  Apoftles  mod  of  all  urged,  know- 
ing that  if  they  could  gain  this,  all  the  reft 
would  follow  of  Courfc,    and  that  every  Man 
muftofneceflity  be  Converted  to  the  belief  of 
the  whole  Gofpel  of  Chrift,  who  was  once  con- 
vinced of  his  Refurredtion, 

And 


430  The  Reafonablenefs  and  Certainty 

And  St.  Paul  in  his  Defence  before  King 
Agrippa  puts  the  Queftion,  Why  Jhould  it  be 
thought  a  thing  incredible  with  you,  that  God 
jhould  raife  the  Dead  >  A&s  xxvi.  8.  which 
implies,  that  it  is  a  very  unreafonable  thing 
to  think,  that  God  cannot  Raife  the  Dead, 
and  that  therefore  there  was  all  the  Reafons 
in  the  World  to  believe  that  he  had  raifed 
Chrift.  For  there  was  fo  great  Evidence  of 
his  Refurre&ion,  and  fo  many  Men  daily 
WitnefTed  it  at  the  peril  of  their  Lives,  that 
if  their  Adverfaries  would  but  allow  the  thing 
to  be  poflible,  there  could  be  no  Doubt  re- 
maining, but  that  Chrift, was  indeed  raifed 
from  the  Dead. 

The  Apoflle  Argues  that  it  is  a  very  ab- 
furd  thing  to  lay,  that  God  cannot  raife  the 
Dead.  What  Reafon  could  any  Man  give 
why  God  cannot  doit?  Or  how  durft'any 
Man  fo  limit  and  confine  the  Infinite  Power 
of  God  by  his  own  Notions  and  Conceptions 
of  things,  as  to  fay  that  the  Refurre&ion  of 
the  Dead  cannot  be  effected  by  him  ?  This 
is  unreafonable  and  abfurd  in  the  higheft  De- 
gree, and  therefore  it  is  manifeft  that  Chrift 
is  Rifen,  and  that  there  is  to  be  a  General 
Refurre&ion  of  the  Dead,  fince  there  is  no 
other  Objection  that  can  lie  againft,  it,  but 
the  Impoflibility  of  the  thing  it  (elf.  For 
our  Refurre&ion  is  aflerted  in  the  Scriptures, 
as  a  neceflary  Confequence  of  Chrift's  Refur- 
reftion,    1  Cor.  xv.  20.  and  his  Refurrection 

was 


of  the  Cbrifliah  Religion.  431 

was  fo  well  attefted,  that  the  greatefi:  Ene- 
mies to  Chriftianity  could  not  deny  the  Evi- 
dence of  the  Facl:,  fuppofing  the  thing  pof- 
fible;  but  they  would  not  own  it  poflible, 
that  fuch  a  thing  mould  be,  and  upon  that 
account  rejected  all  the  Evidence  that  could 
be  produced,  as  tending  only  to  prove  an  Im- 
poffibility,  and  fo  not  to  be  regarded.  I  mall 
therefore  mew  the  poiTibility  of  the  Refur- 
reclion  of  the  Dead,  and  that  it  is  unreafon- 
able  to  think  it  incredible  that  God  fhould 
raife  the  Dead. 

If  it  be  incredible,  that  God  mould  Raife 
the  Dead,  it  muft  be  upon  one  of  thele  Two 
Accounts ;  either  becaufe  he  cannot,  or  be- 
caufe  he  will  not  do  it.  For  what  God  both 
can  and  will  do,  is  fo  far  from  being  Incre- 
dible, that  it  is  a  moll:  undoubted  Truth. 
Therefore  I  mall 

Firll,  Prove  that  God  is  certainly  able  to 
Raife  the  Dead  ;  and,  , 

Secondly,  That  he  certainly  will  do  it. 

1.  That  God  is  certainly  able  to  Raife  the 
Dead,  is  a  thing  credible  in  it  (elf,  and  there- 
fore ought  to  be  efteemed  incredible  by  no 
fort  of  Men  whatfoever,  tho'  they  have  no 
Knowledge  of  any  Revealed  Religion,  if  they 
have  but  right  Apprehenfions  concerning  God. 
No  Man  can  have  a  true  Notion  of  God,  but 
he  mufl  know  that  God  is  a  Being  of  Infinite 
Power  and  Wifdom ;  tjiat  he  made  the  World, 
and  all  things  therein ;   that  he  preferves  and 

fuftains 


433  the  Reafonabtenefs  and  Cert  dint y 

fuftains  all  Creatures,  and  that  all  things  are 
wholly  at  his  Will  and  Difpofal,  to  do  with 
them  as  he  pleafes ;  that  nothing  can  oppofe 
or  refill  his  Will,  or  give  him  the  lead  hin- 
drance in  any,  thing-  which  he  is  pleafed  to 
undertake.  How  then  can  it  feem  incredible 
that  God  fhould  raife  a  Dead  Man  to  Life  a- 
gain,  when  he  at  firft  gave  him  his  Life? 
And  is  it  not  as  eafie  to  redore  it  to  him,  as 
to  give  it  him  at  firfl  ?  Might  we  not  as  well 
difpute  that  it  is  impoffible  for  a  Man  to  be 
Born,  as  that  it  is  impoflible  for  him  to  be 
Railed  from  the  Dead,  if  our  own  experience 
did  not  convince  us  of  that,  but  not  of  this  ? 
God,  who  gave  all  that  Power  and  Ability, 
which  Natural  Caufes  have  to  produce  their 
Effecis,may,  if  he  pleafes,  produce  the  fame  Ef- 
fects immediately  by  himfelf.  For  it  is  not  be- 
caule  he  (lands  in  need  ofany  help  from  Natural 
Caufes,  that  he  has  appointed  them,  but  becaufe 
it  feemed  bed  to  his  Infinite  Wifdom  to  ap- 
point this  Courfeand  Order  in  the  World. 

And  it  is  evident  even  to  Natural  Reafon, 
that  there  mud  have  been  fome  who  were  im- 
mediately Created  by  God,  and  were  not 
born  of  others,  as  Men  are  fince,  that  there 
mud  have  been  fome  Firfl  Parents,  fome, 
who  had  no  Parents  themlelves,  but  were  of 
Gods  immediate  Creation,  that  there  mufl 
have  been  fome  who  were  the  Firil  of  all 
Mankind,  and  therefore  could  be  born  of  no 
others.    Since  then  Man   mull  of  neceffity 

have 


of  the  Chrijiian  Religion.  433 

have  been  firft  formed  by  God  himfelf,  and 
not  have  come  by  a  Natural  Birth  into  the 
World  ;  it  is  evident,  that  God  might  have 
made  as  many  Men  and  Women  after  this 
manner  as  he  had  pleaied ;  and  he,  who  is 
the  Author  of  our  Nature,  may  acl  without 
it,  and  as  much  beyond  and  above  any  Na- 
tural Powers  and  Faculties  in  his  Creatures, 
as  it  feems  beft  to  him.  And  it  may  as  well 
be  thought  incredible,  that  God  mould  at 
firft  make  Man,  as  that  he  ihould  be  able  to 
raife  him  up  again  after  Death;  for  Death  is 
only  the  End  of  Nature's  power  of  work- 
ing, not  of  the  Power  of  God  himfelf; 
who,  as  he  originally  made  the  Race  of 
Mankind,  fo  he  appointed  the  Nature  of 
Things,  and  gave  it  a  Hinted  Power,  which 
it  cannot  exceed  ;  but  his  own  Power  is  In- 
finite, and  no- Bounds  can  be  fet  to  it. 

When  a  Man  is  once  Dead,  Nature  has 
done  with  him,  and  can  never  recover  him 
to  Life  again ;  for  God  ordained  at  firft  that 
according  to  the  Courfe  of  Nature  he  ihould 
only  be  born,  and  live  here  a  while;  not 
that  his  Life  fhould  be  reftored  again  to 
him  after  Death.  But  he  is  not  fo  confined 
himfelf,  that  he  cannot  give  Life  to  the 
Dead,  but  has  referved  this  as  his  own  Pre- 
rogative, and  above  any  thing  in  Nature's 
Power.  God,  who  formed  Adam  of  the 
Duft  of  the  ground,  might  have  formed  all 
F  f.  Mankind 


434       ^je  ReaforiaMenefs  and  Certainty 

Mankind  fo,  if  he  had  pleafed ;  and  he  can 
as  eafily  raife  all  Mankind  to  Life  again  out 
of  the  Dull;  as  he  made  jhe  firft  Man  out 
of  it. 

And  the  Atheift,  one  would  think,  has 
of  all  Men  the  lead  pretence  to  fcruple  the 
Refurrection  of  the  Dead,  who  muft  fuppofe 
that  Mankind  at  firft  lprung  out  of  the 
Earth  as  Plants  do ,  by  a  Spontaneous 
Production  ;  and  for  him  to  pretend 
that  the  Bodies  of  Men  cannot  be  raifed 
to  Life  again  by  an  Almighty  Power  is 
as  unreafonable,  as  any  thing  in  Atheifm  it 
felf  can  be. 

When  at  certain  Seafons  every  Year,  we 
fee  things  .receive  a  New  Life,  as  it  were,  ac- 
cording to  the  Courfe  of  Nature,  we  may 
well  conclude,  that  if  fo  ftrange  an  Altera- 
tion can  proceed  from  Natural  Caufes,  then 
furely  God  is  able  to  effecl:  that  which  is 
much  more  wonderful,  and  to  raife  even 
thefe  Bodies  of  ours  after  they  are  dead  and 
rotten  in  the  Grave,  to  Life  again.  And 
fince  the  Corn  which  is  Sown  in  the  Earth, 
is  not  quickned  except  it  die,  and  will  not 
revive  and  grow  again  and  come  to  perfe- 
ction unlefs  it  be  firft  buried  in  the  Ground, 
and  undergo  great  Alterations  there  ;  it  is  a 
foolifh  thing,  as  the  Apoftle  argues,  to 
doubt  of  the  Refurre&ion  of  the  Dead,  be- 
caufe  we  cannot  underftand  the  way   and 

manner 


of  the  Chrijiian  Religion.  435 

manner  of  it.  Let  Men  Anfwer  all  the  Dif- 
ficulties in  Nature,  and  it  will  be  time  e- 
nough  afterwards  to  difpute  with  them  about 
a  Refurredtion  ;  but  when  we  are  at  a  lofs 
about  the  mod  common  and  obvious  things, 
it  mull:  be  great  Preemption  to  deny  the 
Refurredtion,  becaufe  we  cannot  compre- 
hend it ;  when  alas !  what  is  there  befides 
that  we  are  able  to  comprehend  ?  Will  we 
prefume  to  fay  that  God  can  do  nothing, 
but  what  we  underftand  how  it  may  be 
done ;  when  every  thing  we  fee,  may  in- 
form us  that  his  Wifdom  is  Infinite,  and  his 
ways  pafl  finding  out.  Indeed  if  we  under- 
ftood  every  thing  elfe,  there  might  be  fome 
pretence  to  fcruple-  the  RefurretStion,  be- 
caufe we  do  not  underftand  how  it  lhall  be. 
But  when  our  Ignorance  is  lb  notorious  in 
all  •  other  things,  •  it  is  the  heighth  of  Folly 
and  Perverfenefs  to  think  our  felves  com- 
petent Judges  of  fuch  a  Myflery  as  this.  So 
far  are  we  trom  being  able  to  make  any  Efti- 
mate  of  God's  Power,  and  fo  far  is  the  Re- 
furredtion  from  being  Incredible,  becaufe 
there  may  be  Objections  made  about  it, 
which  may  feem  unanswerable  ;  that  if  no 
other  Anfwer  could  be  given,  this  would  be 
fufficient,  that  God  can  do  more  than  we 
can  have  the  leaft  Thought  or  Conception 
of;  and  that  it  is  no  Argument  that  he  can- 
not do  what  we  cannot  conceive  how  it 
F  f  2  ftiould 


436        Tbe  Reafottabknefs  and  Certainty 

iriould  be  done,  ib  long  as  there  is  nothing  ; 
contrary  to  the  Divine  Nature  in  it,  nor 
which  implies  a  Contradiction,  the  Doctrine 
of  the  Reiurre&ion  would  be  very  credible 
and  certain  too,  whatever  other  Objections 
might  be  urged  againfl:  it ;  which  yet  are 
not  in  themfelves  fo  formidable  as  they  may 
be  imagined  to  be. 

All  the  Objections  againfl:  the  Refurre- 
ction  of  the  Dead  are  either  againfl  the  Re- 
furrection  of  Bodies  after  their  Corruption 
and  Diflblution,  or  againfl:  the  Refurrection 
of  trie  lame  Bodies  of  Men  which  they  had 
before  their  Death,  becaufe  the  parts  of  our 
Bodies  are  in  a  perpetual  Change  and  Flux 
here,  and  after  Death  by  feveral  Accidents, 
as  by  the  devouring  of  Humane  Bodies  by 
Men,  or  by  Fifh,  or  other  Creatures,  which 
1  are  afterwards  eaten  by  Men,  it  may  come 
to  pafs  that  the  fame  parts  which  Com- 
pounded one  Man's  Body,  fhall  afterwards 
belong  to  anothers,  and  yet  in  the  Refurre- 
ction  they  can  belong  but  to  one  of  thefe  Bo- 
dies.    But, 

i.  Bodies  after  their  Corruption  and  the 
Diflolution  of  the  Parts  which  compofe 
them  may  be  reftored  to  Life  by  the  Re- 
union of  thefe  Parts  again.  We  have  feve- 
ral Inflances  of  this  in  Natural  Philofophy 
that  Bodies  divided  into  never  fo  minute 
Parts,  tho'  thefe  Parts  be  mix'd  and  con- 
founded 


of  the  Chriflian  Religion.  437 

founded  with  the  Parts  of  other  Bodies,  may 
by    Chymical  Operations   be  reduced    to 
their   former   State    and  Condition,     and 
which  is   of  nearer  affinity  to  the  Subje£fc  in 
hand,  after  the  Afhes  of  a  Plant  have  been 
fown  in  a  Garden  fairer  and  larger  Plants 
have  fprung  up  than  had  been  known  of 
that  kind  in  the  place  where  the  Experiment 
was  made!    And  (/)  Mr.  Boyle  thinks  it^/^' 
fcarce  to  be  imagined  what  Expedients    to  confident, 
reproduce  Bodies,  a  further  Difcovery  of  the  "on  about 
Myfteries  of  Art  and  Nature, may  lead  us  Mor-^ffi* 
tals  to.     And  much  lefs,  (ays  he,  can  our  dim  i^fum- 
and  narrow  Knowledge  determine  what  means,  ^Mm 
even  Thyfical  ones,    the  mojl  wife  Author  of 
Nature  and  abjolute  Governour  of  the  World  is 
able  to  employ  to  bring  the  Refurreclion  to  pafs. 
And  where  the  powers  of  Nature  fail,   we 
know  that  God  is  Infinite,    and  can  want 
no  means  to  effect  whatever  he  pleafes. 

2.  We  may  rife  with  the  fame  Bodies 
which  we  have  here,  notwithflanding  any 
Change  or  Flux  of  the  parts  of  our  Bodies 
whiie  we  live  or  any  Accidents  after  Death. 
It  is  agreeable  to  Reafon,  and  to  the  Obfer- 
vations  of  Philofophers  and  Phyficians  to 
believe  that  the  Bones  and  Mufcles  and 
Nerves,  and  all  the  Effential  conftitutnt  Tarts 
of  Humane  Bodies  are  of  fo  firm  and  folid  a 
fubftance  as  to  fufier  little  Alteration  during 
our  Lives,  when  once  they  are  come  fo  their 
F  f  3  full 


438       The  Reafonablenefs  and  Certainty 

full  growth   and  proportion,    but  to   conr 
tinue  the  fame  till  we  die ;  and  the  Altera- 
tions which  they  undergo  before  Men  come 
to  their  full  Stature  is  by  Addition  of  parts, 
not  by  the  diminution  of  thofe  wherewith 
we  are  born.     It  appears  from  a  late  Dif- 
(m)Dr.  courfe  of  a  (w)  Learned  Phyfician,    that 
oSiog.  Nutrition  is  a  fupply  of  the  Fluid  Parts,  and 
2d  D>f-     that  trje  proper  Subflance  of  the  Solid  Parts 
courfe  of  fuffers  no  Diminution,  but  in  fome  extraordi- 
and  mtfi-  nary  Cafes,   and  therefore  can  Hand  in  no 
<im        need  of  Reparation  but  in  fuch  a  Cafe.    For 
the  whole  Body  is  Vafcular,    or  made  up  of 
Ve/Iels  and  Pipes  replenifhed  with  their  fe- 
veral  Subftances ;  fo  that  in  an  Atrophy  the 
Fibres  become  dry,     and  the  Nerves   and 
Veilels  are  contracted,  and  fhrunk  for  want 
of  the  Spirits  and  Juices  and  Liquors  which 
before  filled  and  diflended  them.     But  the 
Solid  Parts  are  of  fo  durable  a  Subflance, 
that  they  can  fuffer  no  Diminution,  but  by 
fuch  Corrofives  to  diflblve  them,    as  mud 
produce  Ulcers,   and  fuch  as  would  affec-t 
the  Fibres  with  fo  intolerable  Pains,  that 
the  Torments  of  the  Stone  and  Gout  would  le 
moderate  and  eafie  to  them ;  which  in  a  Con- 
fumption  would  be  Universal  in  all  parts  of 
the  Body  ;  whereas  there  is  no  fuch  Symp- 
tom in  any  Part ;  and  in  the  greateft  Con- 
fumptions  the  Bones  are  found  to  retain 
£heir  entire  Bignefs  $  tho'  a  piece  of  Bone  is 

fooner 


of  the  Chriftian  Religion.  439 

fooner  Diflblved  by  a  Corrofive  Liquor, 
fuch  as  Aqua-Fortis,  than  Mufcular  Fibres 
of  equal  quantity  or- weight. 

It  is  wont  to  be  obferv'd  upon  this  Sub- 
ject, that  when  the  Change  of  Parts  is  gra- 
dual, and  in  the  courfe  of  fome  Years  the 
Body  may  dill  be  the  fame,  as  it  could  not 
be,  if  the  Change  were  made  all  at  once. 
A  Ship  or  'Houfe  remains  the  fame  t^io'  it 
be  never  fo  often  repaired,  and  tho'  the  Ma- 
terials in  Succenlon  of  Time  be  all  or  mod 
of  them  renewed  .*  whereas  if  it  mould  be 
taken  to  pieces  all  at  once,  and  all  the  Ma- 
terials fhould  be  changed,  and  new  Mate- 
rials of  the  fame  Figure  and  Dimeqfions 
fhould  be  exactly  in  the  fame  manner  fra- 
med and  built  up  together  in  their  flead, 
thefe  would  make  another  Houie  or  Ship, 
and  not  the  fame  that  was  before. 

But  when  the  Parts  which  conftitute  the 
Humane  Body,  and  give  it  the  Denomina- 
tion of  the  Body  of  this  or  that  individual 
Man  continue  the  fame,  the  fame  Perfon  has 
the  fame  Body  in  his  Old  Age,  that  he  had 
in  his  Youth,  as  truly  as  he  has  the  fame 
Body  in  Sicknefs,  which  he  had  in  Health  ; 
and  the  fame  under  the  'Languiiliings  of  a 
Confumption,  which  he  had  in  his  greateft 
Vigour  and  Strength.  For  the  Change  is 
only  in  the  .variable  and  accidental  Parts, 
which  are  not  necejfary  to  conftitute  the  Body 
F  f  4  of 


440       The  Keafondblemfs  and  Certainty 

of  fuch  a  Man  ;  «and  the  neceffary  conftituent 
«     Parts  (tho'  they   were  changed  or  altered, 
as  in  fome  very   rare  cafes  they  may  be) 
being   fo  few  in   Comparifon  of  the  reft, 
which  make  up  the  Bulk  of  a  Mans  Body, 
can  hardly  be  fuppofed  by  the  devouring  of 
Canibals,   or  by  any  other  Accident  to  be- 
come  the  conftituent  Parts   of    any  other 
{DefiaZ  Mani  Body-     (  n  )  Santtoritu  from  his  Sta- 
Medicina  tick  Experiments  has  Obferved,  that  a  very 
Aph  v;    inconfiderable  part  of  what  we  eat,  is  turned 
Hx.  ix!'    to  Nourifhment;    and  from  the  fmall  pro - 
Seft.  Hi.    portion  which  the  Neceffary  conftituent  Tarts 
Aph.  x.    kear  t0  t^e  re^^    ancj  tjje  unfjtnefs  0f  them, 

as  of  Bones,  &c.  to  nourifh,  it  may  be  con- 
cluded, that  little  or  nothing  of  that  which 
turns  to  Nourifhment,  can  be  fuppofed  to 
be  of  thofe  conftituent  Parts ;  and  confider- 
ing  further  the  great  Changes  which  hap- 
pen in  our  Bodies  in  the  continual  Flux  of 
Parts,  and  the  fmall  Proportion  again,  which 
the  conftituent,  or  neceffary  effential  Parts 
have  to  the  reft,  we  may  conclude  (fuppo- 
fing  thofe  parts  as  well  as  others  to  fuffer 
Alteration)  that  it  is  the  greateft  odds,  that 
the  conftituent  Parts  which  turn  to  Nourish- 
ment, do  not  by*  that  Nourifhment  happen 
to  belong  to  the  conftituent  Parts  of  the 
Mans  Body  who  is  nouriihed  by  them  when 
he  comes  to  die.  So  that  if  a  Man  mould 
live  wholly  upon  Humane  Flefh,  which  it 

is 


of  the  Chriflian  Religion.  a±i 

is  not  to  be  believed  that  ever  any  Man 
did,  yet  it  would  perhaps  be  above  an  Hun- 
dred to  one  whether  any  conflituent  Part  of 
his  Body  were  made  up  when  he  died,  of 
the  conflituent  Parts  of  any  other  Man's 
Body.  And  befides,  it  muft  be  granted  by 
all,  that  Believe  a  God  and  a  Providence, 
that  a  particular  Providence  may  take  fuch 
effe&ual  care  of  us  as  to  referve  to  every 
Man  his  own  Body  in  all  the  Ejfential  Parts 
of  it ;  the  Hairs  of  our  Heads  are  all  Num- 
bred ',  that  is,  they  are  as  well  known  to 
God,  as  they  could  be  to  us,  if  we  had 
told  and  numbred  them  never  fo  exactly  ; 
and  therefore  much  more  the  neceffary 
Parts  of  us  are  under  his  Cognizance  and 
Care. 

Thefe  neceffary  conflituent  Parts  then  be- 
ing the  fame,  God  may  fupply  the  reft,  as 
he  mail  fee  fitting ;  and  the  Body  will  be 
the  fame  after  the  Refurreclion,  that  it  was 
in  this  Life,  tho'  the  Bodies  of  Men  at  the 
Refurredtion  muft  arife  in  all  the  Perfection 
of  an  Humane  Body,  and  therefore  muft 
have  no  part  wanting  :  For  if  any  part  of 
an  Humane  Body  Ihould  be  wanting,  they 
would  not  have  all  the  perfection  of  fuch  a 
Body,  tho'  they  Ihould  be  never  fo  perfect 
in  all  the  parts  which  they  be  fuppofed  to 
have.  For  if  a  Man  having  but  one  Eye, 
or  one  Ear,    mould  be  able  to  fee  or  hear 

with 


44 2         The  Reajonablenefs  and  Certainty 

with  that  one  better  than  ever  any  Man 
did  with  two,  yet  it  would  flill  be  a  defed  in 
his  Body  to  want  an  Eye,  or  an  Ear. 

All  the  ufes  of  any  one  part  of  our  Bo- 
dies are  not  perhaps  yet  fully  known,  and 
the  Dependance  which  one  part  has  upon 
another  may  be  fuch,  as  that  it  may  be  re- 
quifite  that  thofe  parts  fhoukl  be  raifed  for 
their  Relatiye  ufefulnefs,  which  may  feem 
to  have  no  proper  ufe  of  their  own  after  the 
Refurrection.  The  Sight  is  a  Senfe  which 
may  be  capable  of  Improvements  beyond 
what  we  now  are  able  to  conceive,  as  we 
may  conclude  from  th«  Improvements  which 
have  been  made  by  the  help  of  Microfcopes 
and  Telefcopes.  And  who  knows,  but  that 
in  the  Glorified  State  our  Eyes  ihall  have 
that  perfe&ion,  as  to  be  able  to  difcern  the 
Contexture  and  Motions,  and  the  whole 
Frame  of  thofe  pure,  Spiritual  and  Ccele- 
llial  podies;  and  then  thofe  parts,  which 
now  to  the.  naked  view,  and  much  more 
when  difcerned  thro'  Microfcopes  caufe  fo 
much  Admiration,  will  be  (till  much  more 
admirable  to  behold,  when  they  are  tho- 
roughly feen  and  fully  underftood  by  us ; 
and  to  want  thofe  parts  which  may  feem  to 
be  then  no  longer  of  any  ufe,  would  be  to 
want  one  great  Argument  of  our  praife  of 
God  in  the  contemplation  of  his  Wonderful 
Works. 

But  this  is  mentioned  only  to  mew  that 

an 


of  the  Cbrijiian  Religion.  44  3 

an  ordinary  Fancy,  if  it  be  allowed  to  take 
the  Liberty  which  fome  have  done  upon 
this  Subject,  might  eafily  propofe  as  pro- 
bable Reafons  in  Defence  of  the  Received 
Doctrines,  as  can  be  framed  againft  them. 
(  0  )  The  Author  of  the  Anfwers  to  the  Or- 
thodox amongft  the  Works  of  Jujiin  Martyr,  C<0  OS**, 
fays  that  fome  parts  of  our  Bodies,  tho' 
they  will  then  have  no  direct  u  feral  nefs, 
yet  will  be  raifed  at  the  laft  Day,  to  be 
Memorials  to  us  of  the  Wifdpm  of  God  in 
that  ufe  which  we  had  of  them  in  this 
Life.  'And  (j>)  St.  Auftin  fays,  that  the 
Glory  of  God  will  be  magnified,  in  that  he  ^Jfh'i 
will  have  freed  thole  Members  from  the  lib.  xxit.  * 
Corruption  to  which  they  were  fubjeft  co- 
here. However,  it  ought  to  'fufhee  Chri- 
flians  that  our  Bodies  fhall  be  like  to  Chrift's 
Body,  and  therefore  iliall  have  the  full  per- 
fection and  proportion  of  all  the  parts  con- 
flicting an  Humane  Body,  as  his  Body  had 
after,  his  Refurrection.  We  know  that  we  fkall 
It  like  him,  1  Joh.  iii.  z.  and  as  for  any 
thing  further  it  will  be  time  enough  to  know 
it  at  the  Refurre&ion. 

II.  It  is  not  only  Credible  and  Reafonable. 
to  believe  that  God  can,  but  likewife  that 
he  will  Raile  the  Dead.  The  Revelation  of 
his  Will  in  his  Holy  Word  ought  to  put 
this  beyond  Difpute  among  Chriftians.  But 
jbefides,  it  appears  to  be  requifite  from  the 

Nature 


44+       Ibe  Keafonabknefs  and  Certainty 

Nature  of  Man,  confiding  of  Soul  and  Bo- 
dy, that  there  fhould  be  a  RefurredHon  of 
the  Body  ;  it  is  fit  that  the  Man  fhould  be 
punifhed  that  Sinned,  and  that  the  Man  who 
lived  well  here,    and  fuffered  for  Righteouf- 
ne(s  fake,  fhould  be  rewarded  for  it.    But  if 
the  Soul  only  be  Punifhed,  or  the  Soul  only 
be  Rewarded,    the  Man  is  not  rewarded  or 
Punifhed  ;   for  the  Soul  is  but  part  of  the 
Man,  but  Soul  and  Body  together  make  up 
the  whole  Man,    and  therefore  it  is  requifite 
that  the  Soul  and  Body  fhould  be  re  united. 
For  we   muffl  all  appear  before  the  Judgment 
Seat  of  Chrift,    that  every  one  may  receive  the 
things  done  in  his  Body,    according  to  that  he 
hath  done,  whether  it  be  good  or  bad,  z  Cor. 
v.  10.     For  this  Reafon  it  is  requifite  that 
the  Soul  fhould  be  again  united  to  the  fame 
Body ;  otherwife  the  Soul  and  Body  would 
conftitute  a 'Man,    but  not  the  fame  Man 
that  was  before,    the  Body  not  being  the 
fame  ;  for  it  mult  be  the  fame  Soul  and  the 
fame  Body  that  make  the  fame  Man.     As  in 
Adam   all  die, '  even .  fo  in  Chrift  fiafl  all  be 
made  alive,    i  Cor.  xv.  i'x.   the  fame  Body 
.therefore  that  died  in  Adam  is  to  be  made 
alive  in  Chrift;    who  Jhall  change  our  vile 
Body,  that  it   may  be  fajhioned  like  unto  his 
glorious  Body,  according  to  the  working,  where- 
by he  is  able  even  to  fub due  all  things  unto  him- 
felf    Philip,  iii.  21.     Chrift   himfelf  rofe 

with 


of 'the  Chriflian  Religion.  445 

with  the  fame  Body  that  was  Crucified,  and 
we  are  to  be  like  him  at  the  Reiurreclion, 
and  to  have  our  Bodies  Changed  into  the 
likenefs  of  his  Glorious  Body.  And  indeed, 
if  a  New  Body  were  afTumed  how  could  it 
be  a  Refurreclion  ?  Which  implies  the 
Rifing  again  of  that  Body,  which  after  the 
Separation  of  the  Soul  was  Buried  in  the 
Grave  ;  and  other  wife,  as  it  is  ufually  argued, 
one  Body  may  be  punifhed  for  the  Sins  com- 
mitted in  another.  + 

If  it  be  faid  that  the  Body  wov\y  the  In - 
flrument  of  Senfation  to  the  Soul,  but  is  it 
felf  capable  of  none,  and  therefore  mud 
be  urfcapable  of  Rewards  or  Punifhments. 
It  may  perhaps  be  Anfwered,  that  this  is 
more  than  can  be  abfolutely  concluded  from 
the  Notions  of  Modern  Philofophy  againfl 
the  General  Senfe  of  Mankind,  and  the  Phi- 
lofophy of  all  former  Ages.  However,  the 
Body  being  unable  to  determine  it  felf  in 
its  Senfations,  if  it  have  any  of  its  own. 
1  confefs  I  cannot  think  this  Argument  fit 
to  be  infifted  upon,  in  as  much  as  no  Acti- 
ons can  be  capable  of  Rewards  or  Punifh- 
ments, but  fuch  as  proceed  from  choice. 

But  it  mud  be  acknowledged,  that  the 
the  Soul  may  be  capable  of  more  Happinefs 
or  Mifery,  when  re-united  to  the  Body, 
than  in  its  Separate  State.  For  befides  the 
Anguifh,  or  the  Peace  and  Joy  of  Mind, 
befides  its  own  Reflections,    and  its  proper 

Operations, 


a^6        The  Keafonablemfs  and  Certainty 

Operations,  which  the  Soul  is  capable  of 
in  a  State  of  Separation  from  the  Body ;  it 
is  capable  of  being  affected  with  Senfations, 
which  arife  from  its  Union  with  the  Body. 
And  that  thefe  may  be  anfvverable  to  what 
a  Man's  Actions  in  this  Life  have  been,  the 
Soul  mufl  be  United  to  the  felf  fame  Bo- 
dy, fo  difpofed  and  qualified  to  affect  the 
Soul  as  it  was  in  this  Life,  only  with  In- 
finitely greater,  more  exquifite  and  more 
lafting  Degi^  of  Pain  or  of  Joy  and  Sa- 
tisfaction ;  %et  without  any  mixture  of 
grofs  and  (eniual  Pleafures  in  the  Righte- 
ous, but  only  fuch  as  are  fuitable  to  Spi- 
ritual Bodies.  And  this  Difpofition  bf  Bo- 
dy depends  upon  the  Vertuous  or  Vicious 
Actions  and  Habits  of  Men  here  ;  for  a 
Body  by  Vicious  Practices  and  Cuftoms 
prone  to  raging  and  furious  Pailions,  infa- 
'  tiable  Appetites,  and  tormenting  Inclinati- 
ons and  Defires  (without  any  thing  to  gra- 
tifie  or  affwage  them)  mull:  have  quite  ano- 
ther effect  upon  a  Soul,  than  a  Body  fub- 
dued  to  the  mild  and  calm  and  obedient 
Temper  of  Religion  and  Vertue.  And  tho' 
God  could  by  his  Almighty  power  form 
another  Body  to  that  Frame  and  Difpofi- 
tion, which  the  Body  of  any  particular 
Man  was  in,  when  his  Soul  departed  out 
of  it ;  yet  it  doth  not  feem  agreeable  to 
jthe  Divine  Goodaeis  and  purity,  by  his  im- 
mediate 


of  the  Chrijlian  Religion.  4.4.7 

mediate  power  to  frame  a  New  Body  to  the 
depraved  Temper  and  Inclinations  of  a  Vi- 
cious Man.  And  we  are  fo  little  acquainted 
with  the  Union  of  tfie  Soul  and  Body,  that 
for  ought  we  know,  a  Soul  can  be  United 
only  to  its  proper  Body.  The  Truth  is,  we 
know  nothing  of  thefe  Matters,  but  from 
the  Scriptures,  all  beiides  is  only  Conje- 
cture. But  the  Do&rine  of  the  Scriptures 
is  probable  even  to  our  Reafon,  tho'  indeed 
it  ought  to  over-rule  Reafon,  efpecially  in 
things  which  are  (b  obicure,  and  fo  little 
underflood  by  us.  God  has  declared  that 
he  will  raile  thefe  Bodies  to  Life  again  at  the 
Day  of  Judgment ;  and  whatever  we  may 
think  of  it,  to  him  all  things  are  alike  eafie, 
it  is  as  eafie  for  him  to  do,  as  to  fay  it. 


CHAR 


448        The  Reafonablenefs  and  Certainly 

CHAP.     XXVI. 

Of  the  Reafons  why  Lhrift  did  not  fhew 
himfelf  to  all  the  People  of  the  Jews 
after  his  RefurreSlion. 

ST.  Peter  fpeaking  of  Chrift's  Refurre- 
6tion  fays,  him  God  raifed  up  the  third 
Day,  and  fhewed  him  openly \  not  to  all  the 
People,  hut  unto  Witneffes  chofen  he  fore  of  God, 
even  to  us,  who  did  eat  and  drink  with  him, 
after  he  rofe  from  the  Dead,  Acls  x.  40,  41. 
After  his  Refurre&ion  he  was  fhewn  openly, 
but  not  to  ali  the  People ;  he  was  feen  in  a 
plain  and  open  manner,  yet  not  fo  publick- 
ly,  as  to  make  all  the  People  Witnefles  of  his 
Refurredtion.  The  Will  and  good  Pleafure 
of  God  is  a  fum*cient  Reafon  to  us  of  all  his 
A&ions,  efpecially  in  A&s  of  Mercy  :  For 
it  would  be  a  flrange  Return  made  but  to  a 
Man  for  any  Favour  received,  to  be  capti- 
ous and  quarrellbme  about  the  manner  of 
his  bellowing  it,  inflead  of  being  grateful 
to  him  for  it.  But  befides  this  General  Rea- 
fon which  ought  to  be  of  Force  with  us  in 
all  Cafes,  there  are  Reafons  peculiar  to  the 
prefent  Cafe,  whereby  we  may  be  able  to 
give  an  Account  of  it,  even  according  to  our 
own  Apprehenfions  of  things. 

I.  There 


of  the  Chrijlian  Keligion.  a/l^ 

I.  There  are  Reafbns  peculiar  to  this  Di- 
fpenfation of  Chrift's  Refurreclion ;  why 
Chrifl  fhould  not  fliew  himfelf  to  all  the 
Pep'ple,  after  he  ■as  rifen  from  the  dead. 

II.  It  had  not  Deen  fuitable  to  the  other 
Difpenfations  of  God  towards  Mankind  for 
him  to  do  it. 

III.  Great  Numbers  of  the  Jews  were  gi- 
ven over  to  hardnefs  of  heart,  and  would  not 
have  believed,  tho'  they  had  ieen  Chrifl: 
after  his  RefurrefUon. 

IV.  If  they  had  Believed,  their  Conver- 
sion had  not  been  a  greater  proof  of  the 
Truth  of  his  Refurre&ion,  than  their  Un- 
belief has  been. 

V.  The  Power  of  his  Refurrection  mani- 
fefted  in  the  Miraculous  Gifts  bellowed  up- 
on the  Apoftles  was  as  great  a  Proof  of  his 
Refurre&ion,  as  the  Perfonal  Appearance  of 
our  Saviour  himfelf  could  have  been. 

i.  There  are  Reafons  peculiar  to  this 
Difpenfation  of  his  Refurre&ion,  why  Chrifl 
fhould  not  fhew  himfelf  to  all  the  People 
after  he  was  rifen  from  the  Dead.  Chrifl 
after  his  Refurre&ion  was  to  a£fc  according 
to  the  Majefly  of  the  Divine  Nature,  not 
according  to  the  Infirmities  and  Condefcen- 
fion  of  the  Humane ;  the  time  of  his  Con- 
verting with  Men  was  at  an  end  at  his 
.Death,  and  then  another  method  and  man- 
ner of  Difpenfation  was  to  begin;  he  was 
then  to  Converfe  only  with  his  particular 
G  s  Friends 


At  o       The  Reafonabknefs  and  Certainty 

'  Friends  and  Favourites,   to  fatisfie  them  of 
his  Refurre£tion,    and  to  inftrud:  and  enable 
them  both  by  their  Doftxme  and  Miracles 
to   iatisfie  others.     It  com  not  be  iuitable 
to  the  Dignity  of  his  Majerty;  which  he  had 
afiumed  after  his  Refurre£fcion,   to  fubmit 
himfelf  to  the  Cenfures  of  his  Enemies  ;  he 
had  differed  enough  from  them  already  in 
the  State   of  his  Humiliation,   and  mull  he 
'  never  be  above  the  Sufpicion  and  Scrutiny 
of  their  Malice  ?    Shall  not  his  Refurrecl:ion 
free  him  from  it  ?  When  they  faw  him  hang- 
ing upon  the  Crols,  they  cried  out  with  up- 
braiding and  iniblent  Scorn,  that  they  would 
believe  in  him,    if  he  would  come  down 
from  thence ;   but  neither  did  they  deferve 
fuch  a  Miracle  to  be  wrought  at  their  Plea- 
fure,  who  thus  called  for  it,  nor  was  it  fuit- 
able   to     the  Divine-  Difpenfation    that   it 
fhould  be  wrought.     It  was  neither  fitting 
that  he  mould  fave  himfelf  from  Death,  nor 
that  he  fhould  appear  to  them  after  he  "was 
rilen  from  the   Dead.     He  was  to  Die  for 
our  Redemption,  and  as  we  had  wanted  the 
Argument  from    his  Refurre&ion  for   the 
Truth  of  our  Religion,  if"  he  had  come  down 
from  the  Crofs;  To  if  he  had  appeared  to  all 
the  Jews,    we  had  wanted  other  Evidence  ; 
which,   as  \  iliall  ihew,   at  leaft  amounts  to 
all  the  Proof  which  that  could  have  given. 

In  the  State  of  his  Humiliation  our  Sa- 
viour was  pleafed  to  fufler  himfelf  to  be  ex- 
poled 


of  the  Chriflian  Religion,  451 

poled  to  the  contradiction  of  Sinners,  and  to 
a(I  their  Affronts  and  Injuries  ;  but  whoa  this 
their  Hour  and  the  Power  of  Darknefs  was  once 
paft,  they  were  to  fee  him  no  more,  but 
with  confufion  of  Face  and  terrour  of  Mind; 
yet  his  Mercy  was  (till  the  fame  towards 
them ;  one  of  the  greatefl  Perlecutors  was 
converted  by  a  Voice  from  Heaven,  the 
Son  of  Man  fpeaking^to  him  from  thence, 
that  he  might  be  the  happy  Inftrument  in 
the  Conversion  of  others,,  and  a  Pattern  to 
them  of  the  long  fiffering  of  Chrift,  1  Tim. 
i.  1 6.  But  his  manifeftation  of  himfelf  to 
St.  Paul  at  his  Converfion  was  with  dread- 
ful Awe  and  Majefty,  not  in  that  mild  and 
gracious  Glory,  in  which  he  was  {&en  by 
St.  Stephen ;  and  it  is  referved  for  thofe  who 
perfecuted  and  pierced  him,  to  look  upon 
him  with  Confternation  and  Anguifh  at  the 
Laft  Day,  Rev.  i.  7. 

x.  It  had"  not  been  fuitabJe  to  the  other 
Difpenfations  of  God  towards  Mankind  for 
Chrifl  to  be  mown  openly  to  all  the  People. 
God  might  work  fuch  aftonifhing  Miracles, 
and  flrike  fuch  Terrors  into  the  Minds  of 
Men,  as  to  make  it  iaipoifible  for  any  one 
to  doubt  of  his  Exiftence,  or  of  the  Truth 
of  his  Word;  but  he  doth  not  all  which  he 
can  do,  but  what  he  in  his  Wifdom  fees  fit 
.to  be  done;  he  doth  not  ule  all  the  Means 
which  fome  Men  may  conceit  he  might  ufe, 
but  leaves  Men  without  excufe,  and  then 
G  g  2  requires 


452         The  Keafonabknefs  and  Certainty 

requires  their  Faith  and  Obedience  at  their 
peril.  To  imagine  that  Chrift  mould  have 
app*  red  promiicuoufly  unto  all,  is  as  un- 
reafonable,  as  to  fuppofe  that  God  fhould 
communicate  himfelfto  all  ali"ke,  or  that  he 
fhould  have  fpoken  from  Heaven  to  Men 
without  the  Meflage  and  Miniftry  of  his 
Prophets.  For  when  Chrift  was  rifen  from 
the  Dead ,  he  was  no  longer  to  ad  like  a 
Mortal  Man,  but  as  in  his  Glorified  State  as 
our  Lord  and  King,  and  as  God  in  our  Hu- 
mane Nature,  now  no  longer  fubject.  to  any 
of  its  Imperfections ;  and  therefore  he  was 
no  more  to  come  himfelf  to  the  People,  as 
he  had  done  in  the  State  of  his  Humiliation, 
but  to  fend  his  Apoftles  and  Difciples  among 
them,  as  he  had  before  his  Incarnation  fent 
the  Prophets. 

3.  Great  Numbers  of  the  Jews  were  given 
up  to  hardnefs  of  heart,  and  would  not  have 
believed,  tho'  they  had  feen  Chrift  after  his 
Refurredtion.  Thofe,  who  when  they  had 
(een  our  Saviour's  Miracles,  had  vilified 
them,  and  blafphemed  the  Holy  Ghoft,  by 
whom  they  were  wrought,  had  their  hearts 
hardncd,  that  feeing  they  might  fee  and  not 
perceive,  and  be  converted.  And  of  this  Num- 
ber the  Chief  Prjefts  and  Elders  muft  be  fup- 
pofed  to  be,  who  hired  the  Soldiers  to  Con- 
tradict, and  Stifle  the  Belief  of  hisRelurre- 
clion  with  a  falfe  Story  of  their  own  Inven- 
tion. TheChief  Priefb  before  had  Confulted 

to 


of  the  Chrijlian  Religion.  453 

to  put  Lazarus  to  Death,  when  he  was  un- 
deniably known  to  have  been  raifed  from 
the  Grave,  Johnxii.ic.  So  far  were  they 
from  being  brought  to  a  Belief  in  Chrift  by 
the  fight  of  Lazarus,  that  they  fully  verified 
that  Saying,  that  there  are  fome,  who  wi& 
not  believe,  tho  one  rofe  from  the  Dead.  La- 
zarus was  fhewn  openly  to  all  the  People, 
and  lived  among  them  for  many  years  after 
he  had  been  reftored  to  Life  again,  when  he 
had  been  Dead  four  Days;  and  they  would 
not  believe,  tho5  they  faw  and  converfed 
with  him,  but  were  the  more  enraged  at  it; 
Chrilt  himfelf  therefore  after  his  Refurre- 
&ion  did  not  vouchfafe  them  his  prefence, 
but  ufed  other  means  which  were  more  pro- 
per. 

4.  If  the  Jews  had  believed  in  Chrift,  their 
Converfion  had  not  been  a  greater  Proof  of 
the  Truth  of  his  Refurredrion,  than  their 
Unbelief  has  been.  Their  flubbornnefs  and 
hardnefs  of  heart  was  foretold  by  the  Pro- 
phets, with  their  Difperfion,  and  the  De- 
ftrud:ion  of  Jerufalem ;  and  the  Propagation 
of  the  Gofpel  (according  to  the  Prediction 
likewife  of  the  Prophets)  in  fo  Miraculous  a 
manner,  not  only  at  a  diftancq,  but  in  Ju- 
Jea,  and  in  Jerufalem  itfelf,  notwithftanding 
all  the  Oppofition  which  the  Jews  could 
make,  gave  as  great  a  Teftimony  to  it,  as 
their  Favour  and  Protection  could  have  done. 
And  therefore  it  was  juft  with  God  rather  to 
G  g  3  leave 


454       fl)e  R-eafonablenefs  and  Certainty 

leave  them  to  the  hardnefs  of  their  own 
hearts,  than  to  ufe  liich  further  Methods 
with  them  as  were  unfui table  to  the  Divine 
m  Difpenfation  ia  the'  Myftery  of  our  Re- 
demption, and  would  either  have  only  hard- 
ncd  them  to  a  greater  Degree,  or  at  lead 
would  not  have  proved  more  effectual  to- 
wards the  Manifestation  of  the  Truth  of  the 
.  GofpeJ. 

5.  The  Power    of  Chrift's  Refurre&ion 
manifefted  in  the  Miraculous  Gifts  bellowed 
upon  the  Apoftles,  was  as  great  a  proof  of 
his  Refurre&ion,  as  the  Perfonal   Appear- 
ance of  our  Saviour  himfelf  could  have  been. 
Our  Saviour  iliewed  himfelf  to  Witneffes  cho- 
Jen  hefore  of  God,  to  be  Witnejfes  of  all  things 
which  he  did  both  in  the  Land  of  the  Jews  and 
in  Jerufalem,  A&s  x.  3  9, 41.  thefe  Men  knew 
his  Life  and  Do&rine,   they  had  been  In- 
truded by  him,   and  had  forfaken  all  for 
him,    and  according  to  his  Promiie  were  en. 
dued with  Tower  from  on  high,  to  enable  them 
to  teflifie  to  the  whole  World,  that  they  had 
not  only  leen  him,  but  had  often  Converfed 
with  him  after  he  role  from  the  Dead.    And 
one  of  their  Chief  Qualifications  was,   that 
they  were  but  a  i'ew,  poor  and  ignorant  Men 
without  Force  or  Policy,  without  any  Art  or 
Contrivance ;  they  could  tell  a  plain  Truth, 
but  could  neither  feign  nor  diflemble;   if 
they  had  been  more  in  Number,  the  Con- 
vcrfion  of  the  World  had  been  fo  much  the 

lefs 


of  the  Chriflian  Religion.  455 

lefs  Miraculous ;  and  they  were  not  chofen 
out  of  the  Scribes  and  Elders  who  had  been 
ufed  to  Artifices  and  Falfhood,  but  had  them 
all  along  their  Enemies,  and  oppofed  to  their 
Craft  and  Power  an  honed  fimplicity  of 
Mind,  that  neither  knew  what  belonged  to 
Deceit,  nor  feared  any  in  fo  good  a  Caule  ; 
nor  were  they  in  the  leafl  difcou raged  to  fee 
their  own  and  all  other  Nations  againft  them. 
God  had  chofen  the  Foolifh  things  of  the  World 
to  confound  the  Wife  ;  and  God  had  &hofen  the 
weak  things  of  the  World  to  confound  the  things 
which  are  mighty,  1  Cor.  i.  27. 

Thefe  Men  under  all  Necefllties,  and  Per- 
fections, and  Dangers,  and  Torments, 
both  Living  and  Dying  Witnefled  that  they 
had  feen  Chrilt  alive  after  he  had  been  Cru- 
cified, and  tho'  they  were  but  very  few  in 
Comparifon  of  their  Enemies,  yet  confidered 
as  Witnefles  they  were  many ;  for  he  was 
feen  by  alovefve  hundred  at  once,  which  is  a 
vaft  number  in  any  matter  of  Evidence ;  and 
if  fo  many  Men  be  not  a  fufTicient  Teftimo- 
ny,  no  numfjer  of  Men  could  have  been. 
That  which  is  demonftrated  but  in  one  way, 
is  as  certain  as  if  it  were  demonfirable  in  .ne- 
ver fo  many  Methods ;  and  he  who  fees  a 
thing  plainly  with  his  two  Eyes,  may  be  as 
fure  of  it,  as  if  he  had  never  fo  many  Eves 
to  lee  it  withal.  It  is  written  in  the  Law  of 
MofeSy  that  the  Testimony  of  two  Men  is  true, 
or  Credible,  and  to  be  relied  upon  for  Truth; 
G  g  4  John 


4$  6       The  Reafonablenefs  and  Certainty 

John  viii.  17.  and  it  is  the  Law  and  Practice 
of  all  Nations  to  content  themfelves  with  a 
fmall  number  of  fufficient  Witnefles  in  proof 
of  the  mofl:  important  Affairs.     And  if  thefe 
Witnefles  chnfen  before  of  God  fpoke,and  a&cd, 
and  fuffcred,  as  no  Men  would  or  could  have 
done,    if  they  had  not   been  well  aflured  of 
what  they  teftified,    and  aflifted  from  above 
in  preaching  the  Gofpel ;    the  Truth  of  the 
Refurrection   of  Chrift  is  as  infallibly  deli- 
vered to  us  by  their  Teftimony,  as  it  could 
have  been  by  the  Teftimony  of  never  fo  ma- 
ny more:  for  all  that  never  fo  many  others 
could  have  done,  would  have  been  but  the 
lame  thing  over  again,  which  thefe  Men  cer- 
tified   by  many  infallible  Proofs  ;   and  what  is 
once  infallibly  proved,  is  as  certain  as  if  ail 
the  World  fliould  agree  in  declaring  it.     It 
is  not  the  number  of  Witnefles,  but  the  Cha- 
racter and  Qualifications  of  the  Perrons,  and 
the  Evidence   it  felf  in  its  fall  force  and  cir- 
cumftances,  which  are  chiefly  to  be  regarded 
in  Matters  of  this   Nature.     If  but  a  few 
Men  can  make  it  fufficiently  appear,  as  the 
Apoftles  did,   by  undeniable  Miracles,  that 
what  they  fay  is  true,  and  that  God  himfelf 
confirms  the  Truth  of  it,  they  then  appeal 
to  every  Man's  own  Senfes,    before  whom 
they  work  their  Miracles,    and  make  every 
one  that  fees  them  a  Witnefs  to  the  Truth  of 
their  Doctrine  ;  God  himfelf  bears  Witnefs 
to  it,  and  the  Jews  might  havefaid  in  this, 

as 


of  the  Chrijiian  Religion.  a<t 

ns  they  did  in  a  very  different  Cafe,  What  need 
we  any  further  Witneffes  ?  for  we  ourfelves  have 
heard  of  their  own  mouths ',  in'the  Miraculous  Gift 
of  Tongues,  or  feen  it  with  our  own  Eyes,  in 
the  many  wonderful  Works  which  were  conti- 
nually wrought  in  the  mofl  publick  manner,  in 
Teftimony  of  the  Refurre&ion  of  Chrift. 

Our  Blefled  Saviour  therefore  gave  as  full 
proof  of  his  Refurre&ion,  as  if  he  had  appear'd 
in  the  Temple,  or  in  the  midft  of  Jerufalem,  to 
the  whole  People  of  the  Jews.  For  this  had 
not  been  more  effectual  to  the  Converfion  of 
mofl  of  them,  nor  more  fufficient  to  evidence 
the  Truth  of  the  Gofpel,  than  his  Appearance 
to  his  Difciples  was ;  and  if  the  Jews  had  una- 
nimoufly  believed, it  could  not  have  contributed 
more  to  convince  Men  of  the  Truth  of  the  Re- 
furre&ion,  than  their  Unbelief  has  done  ;  he 
lent  his  Apoftles  with  a  Miraculous  Power,  as 
convincing  as  his  own  Appearance  could  have 
been ;  and  all  things  confidered,  the  Jews  af- 
ford us  as  full  Evidence  in  behalf  of  the  Gofpel 
by  oppofmg  it,  as  they  could  have  done  by 
their  compliance  with  it.  And  fince  we  have 
fufficient  Teftimony  to  refolve  our  Faith  into 
the  Divine  Veracity,  the  certainty  is  the  fame, 
whether  the  Witneffes  be  more  or  fewer,  be- 
caufe  it  depends  upon  the  veracity  of  God, 
which  is  always  the  fame,  whatever  the  means 
be,  by  which  our  Faith  is  refolved  into  it. 

CHAP. 


458  "The  Reajoiiablenefs  and  Certainty 

C  H  A  P.     XXVII. 

Of  the  Forty  Days  in  which  Chrifl  remained 
upon  Earth  after  his  RefurreStion,  and 
of  the  manner  of  his  Afcenfion.' 

OUR  Blefled  Saviour  had  certified  hisDif- 
ciples  ofhisRefurre&ion  in  fuch  a  man- 
ner as  to  give  them  many  infallible  Proofs  of  it, 
or  elfe  it  is  impoilible  for  any  thing  to  be  infalli- 
bly proved ;  and  that  which  is  chiefly  to  be  con- 
sidered in  this  matter  is,  that  he  was  Ceen  by 
them  not  once  but  often,  not  for  a  fhcfrt  time, 
or  at  a  hafty  Interview,  but  for  forty  Altoge- 
ther, and  then  he  performed  the  common  Acti- 
ons of  Humane  Life,  he  did  eat  and  drink  with 
them,  and  difcourfed  with  them  of  the  things  re- 
lating to  his  Kingdom.     To  whom  alfo  he  Jhewed 

-if elf  alive  after  his  Taffwn  by  many  infallible 
proofs \  being  feen  of  them  forty  days,  and /peak- 
ing of  the  things  pertaining  to  the  Kingdom  of 
God,  Ads  i.  3.  That  which  I  here  defign  is, 
to  make  ibme  Obfervations  upon  the  Conver- 
fation  that  our  Saviour  had  with  his  Difciples, 
during  the  Forty  days  between,  his  Refurre- 
iftion  and  his  Afcenfion,  and  upon  the  manner 
of  his  leaving  them,  when  he  afcended  into 
Heaven. 

2.  The  Scriptures  acquaint  us  that  our  Sa- 
viour was  feen  of  his  Dilciples  Forty  Days,  or 
that   he    vouchfafed  them  his  prefence  the 

greateft 


.  of  the  Cbrijiian  Religion.  45  9 

grcateft  part  of  that  time  which  he  remained 
upon  Earth  after  his  Refur region.  But  in  what 
manner  all  that  time  was  (pent  with  them,  we 
are  no  where  told  ;  which  is  no  wonder,  if  we 
confider  how  much  of  his  former  Life  is  con- 
cealed from  us. 

In  the  Scriptures,  which  are  written  for  our 
Inftruclion,  and  in  the  plainefl  and  fincerefi: 
manner  in  the  World  to  inform  us  of  all  things 
neceffary  to  our  Salvation,  we  have  nothing 
taken  notice  of,  for  Orientation  nor  for  Orna- 
ment, but  many  things  omitted  in  the  Life  of 
Chrift,  which  are  thought  needful  in  Humane 
Authors,  to  make  up  a  com  pleat  Hiftory. 
We  have  no  more  mentioned  of,  his  Parentage 
than  was  necellary  to  make  it  evident  that  he 
was  descended  from  David,  and  born  of  a  Vir- 
gin, as  the  Prophets  had  foretold  of  him. 
When  he  was  born,  we  read  that  the  Shepherds 
and  the  Wife-Men  came  to  Worfhip  him;  that 
he  was  Circumcifed,  that  he  was  brought  to 
Jerufalem  to  be  prefented  to  the  Lord,  and 
that  he  was  carried  into  /Egypt  to  avoid  Herod's 
Cruelty,  and  hereby  known  Prophecies  were 
fulfilled.  Afterwards  he  was  brought  to  Na- 
zareth upon  the  death  of  Herod,  and  from  that 
time  we  read  no  more  of  him  'till  the  twelfth 
Year  of  his  Age,  when  he  Difputed  with  the 
Doctors  in  the  Temple.  And  then  we  are  told 
that  he  went  down  to  Nazareth,  and  was  fub- 
ject  to  his  Mother,  and  to  Jofeph,  and  in  ge- 
neral Terms,    that  he  encreafedin  Wtfdom  and 

Stature, 


q6o        lihc  Keafonabknefs  and  Certainty 

Stature,  and  in  favour  with  God  and  Man', 
as  it  was  before  faid  of  him,  that  he  grew  and 
waxed  Jlrong  in  Spirit,  filled  with  Wijdom,  and 
the  grace  of  God  was  upon  him,  Luke  ii.  40,  $z. 
The  next  time  we  read  any  thing  of  him,  is 
when  he  was  about  Thirty  years  of  Age,  and 
came  to  John  to  be  Baptized. 

Thus  not  only  during  his  Infancy  and 
Childhood  there  is  little  related  of  our  Blefled 
Saviour,  but  his  riper  years  are  pafled  over  in 
Silence;  in  all  which  time  we  may  be  fure 
that  there  was.no  Speech  or  Action  of  fo  Di- 
vine a  Perfon,  but  what  well  deferved  the  ob- 
servation of  all  that  knew  him,  and  was  more 
worthy  of  mention  in  Hiftory,  than  all  the 
Renowned  Adventures  and  Exploits,  or  than 
the  Wife  or  Witty  Sayings  which  adorn  the 
Lives  of  the  Greateft  among  the  Sons  of  Men. 
But  Modefty,  Humility,  and  a  Contempt  of 
the  praile  of  Men  were  fome  of  the  great  and 
ufeful  Doctrines  in  which  he  came  to  inftruct 
Mankind  j  and  he  could  not  do  this  more  ef- 
fectually than  by  his  own  Example,  in  leading 
a  mean  and  obfcureLife,  little  known  or  taken 
notice  of  in  the  Worid,  'till  two  or  three  years 
before  he  was  to  leave  it  by  a  Cruel  and  infa- 
mous Death.  He  did  not  chufe  to  fpend  his 
time  in  places  of  publick  Refort  and  Converfe ; 
and  when  he  Difputed  in  the  Temple,  yet  no- 
thing of  the  particulars  is  mentioned.  This  ob- 
fcure  and  unknown  Perfon  was  to  rebuke  and 
comptroll  the  Pride  and  Vanity  of  the  Popular 
Scribes  and  Pharifees.  And 


of  the  Chriftian  Religion.  4S1 

And  after  he  had  appeared  in    the  World, 
very  much  of  his  Life  was  fpeot  in  privacy 
and  retirement ;    not  many  of  his  Difcourfes 
are  delivered  down  to  us,  and  the  greateft  part 
of  his  Actions  are  omitted.     For  if  they  had 
been  all  written  and  defcribed  in  their  fevera! 
Circumftances,  many  Volumes  mud  have  been 
taken  up  in  the  Narrative  of  them  ;  infomuch 
that  St.  John  fuppofes  that  men  the  World  itjelf 
could  not  have  contained  the  Books  that  Jhould 
have  been  written,  Joh.  xxi.  z$.  that  is,  as  we 
might  exprefs  it  in  our  Language,  he  did  a 
world  of  things  more  than  thefe,    which  are 
related  of  him ;    and  in  the  fame  fenfe  of  the 
Word,    St.  James  fays,    that  the  Tongue  is  a 
world  of  Iniquity,  Jam.  iii.  6.     The  meaning  of 
St.  John  is,    that  hardly  any  words  could  ex- 
prefs how  many  other  things  were  done  by  our 
Saviour,  befides  thole  which  he  had  fet  down. 
Chrifl  might  have  employed  fome   accurate 
Hiftorian  to  compofe  the  Annals  of  his  whole 
Life  with  the  greateft  exa&nefs  imaginable ; 
but  he  was   pleafed   to  be  reprefented  to  the 
World  very  imperfeftly  by  fuch  as  knew  no- 
thing of  what  belonged  to  the  writing  Hiftory 
any  farther  than  to  be  able  to  tell  the  itri&and 
neceflary  Truth.     The  Evangelifls  wrote  his 
Life  with  the  fame  Humility  with  which  he 
lived. 

And  it  is  obfervable,  that  when  St.  John 
fays  that  there  were  fo  many  other  things  which 
Jefus  did,  he  fpeaks  with  relation  to  the  things 

done 


£u6l         The  Keafonablenefs  and  Certainty 

done  by  him  after  his  Refurrection,   having 
juft  before  given  an  account  of  what  our  Sa- 
viour had  faid  to  St.  Peter.     And  fo  in  the  fore- 
going Chapter,   when  St.  John  has  declared 
how  our  Saviour  certified  .  St.  Thomas  of  the 
Truth  of  his  Refurre&ion,  he  adds,  and  many 
other  Signs  truly  did  Jefus  in  the  pre  fence  of  his 
Difciples,  which  are  not  written  in  this  Book, 
hut  thefe  are  written,  that  ye  might  believe,  that 
Jefus  is  the  Chrift,  the  Son  of  God,  and  that  be- 
lieving ye  might  have  Life  through   his  Name, 
Joh.  xx.  30,  jr.     So  that  we  are  acquainted 
with  no  more  than  was  necefTary,    of  what 
pafs'd  between  our  Saviour  and  his  Difciples 
after  his  Refurrection,  the  reft  concerns  us  not 
to  know;  it  was  for  their  Inftru&ion  and  en- 
couragement in  their  Duty,  and  they  were  em- 
powered to  teach  and  inftruft  us.     We  know 
that  beginning  at  Mofes  and  all  the  Prophets  he 
expounded  unto  them  in  all  the   Scriptures  the 
things  concerning  himfelf,   Luke  xxiv.  27.  but 
We  are  no  where  told  what  were  the  Particulars 
of  his  Expofition ;  only  we  are  fure  that  the 
Apoftles  in  their  Explications  of  the  Old  Te- 
ftament  followed  the  Interpretations  which  he 
•   had  given.     We  read  that  he  was  feen  of  them 
forty  days,  and  fpoke  of  the  things  pertaining  to 
the  Kingdom  of  God}  from  whence  we  may  con- 
clude, that  the  time  between  theRefurreciion 
and  the  Afcenfion  of  Chrift,  was  chiefly  ipent 
in  comforting   and  inftruciing  them,  and  in 
expounding  to  them  the  Scriptures  concerning 

"his 


ef  the  Cbrifiiaa  Religion.  463 

his  Paffion  and  Refurre&ion,  and  the  corning 
of  the  Holy  Ghoft  after  his  Afcenfion. 

St.  Paul  mentions,  that  he  was  feen  ly  alove 
five  hundred  Brethren  at  oncet  of  whom  the  greater 
part  were  then  flill  alive  to  teftifie  the  Truth  ' 
of  what  he  laid,  1  Cor.  xv.  6.  tho'  this  Particu- 
lar, however  remarkable,  is  omitted  by  the 
Evangelifts ;  for  they  relate  things  juft  as  they 
faw  it  needful  upon  every  Occafion,  and  fince 
they  faid  enough  to  convince  Men?  they  we 
not  careful  to  lay  all  that  might  be  faid,  they 
were  ready  to  die  in  Teftimony  of  what  they 
delivered,  and  daily  wrought  Miracles  to  con- 
firm it ;  and  therefore  were  not  follicitous  to 
lay  together  all  the  Particulars,  or  to  put 
them  into  anyexadt  Order  and  Method  ;  they 
declared  what  they  knew,  and  their  Miracles 
proved  it,  and  they  depended  not  upon  fuch 
Niceties  as  Humane  Proofs  have  need  of. 

We  may  reafonably  conclude  then,  not- 
withftanding  thefilence  of  the  Sacred  Writers, 
that  when  Chrift  had  once  fully  manifefted 
himfelf  to  his  Difciples,  and  latisfied  them  in 
his  Refurrecliori,  the  reft  of  the  time  till  his 
Afcenfiort  was  moft  of  it  fpent  with  them  in 
.Divine  Difcourfes  for  their  Inilrudion  and 
Comfort ;  fuch  as  thole  are  which  we  read  in 
the  Evangelifts,  one  of  whom  declares  that  a 
full  account  of  all  that  pa  fs'd  between  him  and  • 
his  Difciples  was  more"  than  could  well  be  ex- 
prels'd.  That  happy '  time  was  employed  in 
pure  and  Spiritual  Joys  and  Contemplations, 

in 


464         The  Reafonablenefs  and  Certainty 

in  forming  and  preparing  them  for  the  Recep- 
•  tion  of  the  Holy  Ghoft. 

As  foon  as  Mary  Magdalen  knew  our  Lord 
after  his  Refurrc£rion,  me  fell  at  his  feet  to 
Worfhip  him,  and  would  touch  his  Sacred 
Body,  Matt,  xxviii.  9.  Joh.  xx.  17.  For  this 
Reafon  perhaps  too,  as  well  as  out  of  Devotion 
to  him,  that  fhe  might  be  able  to  give  the  Apo- 
fUes  the  better  account  of  his  being  rifen  again. 
But  he  forbad  her,  faying,  touch  me  not,  for  I 
am  nofyet  afcendedto  my  Father,  and  then  lends 
her  to  his  Difciples,  to  his  Brethren,  as  he  with 
infinite  Love  and  Condeicenfion  ftyles  them. 
He  was  not  yet  afcended,  or  was  not  then 
about  to  afcend,  but  to  flay  many  days  upon 
Earth,  and  there  would  be  time  enough  for 
her  nearer  approaches  to  him ;  cither  for  the 
encreafe  and  confirmation  of  her  Faith,  or  for 
her  Acknowledgment  and  Adoration.  After 
his  Refurre£tion  Chrift  made  himfelf  known  to 
his  Difciples  by  degrees,  and  by  feveral  Ap- 
pearances to  them  at  diftant  times,  in  divers 
Plages,  and  in  different  manners ;  he  fuffered 
them  to  doubt  of  that  great  Article  of  our 
Faith  for  a  while,  that  he  might  overcome 
their  Unbelief,  and  extort  a  Conviction  from 
them  by  fuch  means,  as  that  no  Man  unlefs  he 
would  be  very  unreafonable  and  obftinate, 
fliould  pretend  any  Caufe  to  doubt  of  it  after- 
wards. But  when  he  had  thoroughly  convince! 
them  of  his  Refurre&ion,  we  may  conclude 
from  what  we  read  of  his  Converfing  with 

them, 


of  the  Cbriflian  Religion.  465 

them,  that  from  that  time  he  admitted  them 
to  a  freer  and  more  intimate  Communication 
with  himfelf,  and  Difcourfed  with  them  in  the 
mod  mild  and  gracious  and  indru&ive  manner 
of  all  which  it  concerned  them  to  know  per- 
taining to  his  Kingdom,  or  which  they  were 
capable  then  of  knowing,   before  the  deicent 
of  the  Holy  Ghoft ;  fometimes  perhaps  vouch- 
fafing  his  Preience  to  one,  and  fometimes  to 
others  of  them,  and  mod  commonly  to  them 
altogether,  when  they  were  aflembled,  as  we 
find  they  generally  were.     And  when  he  with- 
drew himielf,  it  was  becaufe  their  Mortal  State 
would  not  bear  a  conftant  and  uninterrupted 
Attendance  for  fo  long  a  time  upon  their  Blef- 
fed  Matter ;  and  becaufe  it  was  requifite  that 
they  by  degrees  fhould  be  accuftomed   to  en- 
dure his  Abfence,  and  to  walk  by  Faith,  not  by 
Sight ;  and  after  his  Afcenfion,  the  Holy  Ghoft 
the  Comforter  did  not  immediately  come  upon 
his  Departure  from  them,  but  their  Faith  was 
to  be  exercifed  in  the  expectation  of  him  for 
the  fpace  of  Ten  Days,  and  then  his  Promife 
was  to  be  fulfilled  in  the  fitted  and  mod  pro* 
per  Seafon,  on  the  Fead  of  Pentecoft. 

In  few  words,  Chrift  was  feen  of  them,  fays 
the  Scripture,  forty  Days  ;  whicli  implies  that 
thefe  for  the  mod  part  were  fpent  in  his  Pre- 
fence ;  and  we  are  in  the  fame  place  told  how 
this  time  was  employ 'd,  infpeakiug  of  the  things 
pertaining  to  the  Kingdom  of  God. 

II.  We  may  obierve  the  manner  how  our 
Saviour  left  his  Difciples,  when  he  afcended  up 

H  h  from 


^66         The  Keafonabknefs  and  Certainty 

from  them  into  Heaven.     He  had  before  pre- 
pared them  to  expect  his  Afcenfion  •    for  be- 
ildes  what  he  had  faid  to  them  before  his  death, 
immediately   upon  his  Refurrection  he   fent 
this  Meifage  to  his  Difciples  by  Mary  Magdalen, 
Go  to  my  Brethren,  and  fay  unto  them,  I  afcend 
unto  my  Father,  and  your  Father,  and  to  my  God, 
and  your  God,  Joh.  xx.  17.  They  were  in  hopes, 
it  ieems,  that  he  would  at  this  time  have  refto- 
red  again  the  Kingdom  to  Ifrael,   and  did  not 
think  he  would  have  left  them,  before  that, 
which  they  lb  much  defired  had  been  accom- 
pliilicd.     However,  taking  his  Leave  of  them, 
he  commanded  them  that  they  fl?ould  not  depart 
from  Jerujalem,  but  wait  for  the  Vromije  of  the 
Father,  which  jays  he  ye  have  heard  oj  me.  And 
whilft  he  was  giving  them  repeated  AfTurances 
that  this  Pro'mife  mould  be  mod  effectually 
fulfilled,    while  they   beheld,    he  was  taken  uj>, 
and  a  Cloud  received   him  out  of  their  fght ; 
he  was  not  fnatch'd  away  from  them  by  a  iwift 
and  violent  motion,  like  Elijah,  and  carried  up 
in  a  fiery  Chariot,    which  might  dazle  their 
Bgfit,  that  they  could  not  difcefn  him  in  his 
Atcent,  but  he  was  lifted  up  and  removed  from 
them  leiiurcly,  and  by  degrees,  they  'looked Jled- 
faflh  towards  Heaven  as  he  went  up,  by  a  viiible 
and  eafie  motion,  and  they  had  a  clear  view  of 
him,    'till  at  laft  a  Cloud  received  him  gut  of 
their  jkht.     It  is  probable  that  al!  the  Dilciples 
to  the  Number  of  about  an  hundred  and  tiveniy, 
*»pud  mentioned  Ads  i.  1  $.  were  prefent  to  behold  > 
^.Hift.the  AkQVJ  g  Saviour.     (7)  The  Apoitle 


of  the  Chriflian  Religion*  467 

St.  Thaddeus  declared,  tho'  this  (as  well  as 
many  other  things)  is  not  inferted  into  the 
Scriptures,  that  a  great  multitude  of  the  Saints 
and  Heavenly  Hod  went  up  with  him ;  we 
read  of  the  Appearance  of  two  Angels  upon  this 
Occafion,  who  acquainted  the  Difciples,  that 
this  fame  Jefus  whom  they  had  thus  evidently 
feen  taken  up  from  them  into  Heaven,  jhould  fo 
come  in  like  manner,  as  they  had  feen  him  go  into 
Heaven.  And  St.  Paul  informs  us  that  the 
manner  of  his  Coming  at  the  lad  Day  will  be 
with  his  mighty  Angels,  or  the  Angels  of  his 
Power,  x  Thef  i.  7.  From  whence  we  may 
conclude,according  to  the  Account  of  St.  Tbaa- 
deus,  that  the  Holy  Angels  vifibly  attended 
him  in  his  Afcenfion. 

Tne  Difciples  were  all  much  iurprized  at  a 
thing  fo  wonderful,  and  flood  gazing  up  into 
Heaven  after  him,  'till  they  were  certified  not 
Only  by  their  own  Senfes,  but  by  the  Meilage 
of  the  Angels  that  he  .was  gone  from  them  into 
Heaven,  no  more  to  be  expected  from  thence, 
till  the  Day  of  Judgment. 

We  have  therefore  the  plained  and  fulled 
Evidence  that  can  be  defired,  Both  of  the  Re- 
iurrection  and  Afcenfion  of  our  Saviour.  He  ■ 
(hewed  himj elf  alive  to  his  Difciples  after  his 
Pajfwn  hy  many  infallible  Proofs,  he  was  feen  of 
them  forty  days,  and  Converfed  and  Difcourfcd 
with  them,  tho'  we  are  not  told  after  what 
manner,  and  by  what  Intervals  of  time  he  was 
pleafed  to  vouchfafe  them  his  Prefence  ;  this 
being  concealed  from  us,  as  very  many  of  the 
Hh  i  Particulars 


4  68         The  Reafonablenefs  and  Certainty 

Particulars  are  of  his  former  Life  before  his 
Crucifixion.  But  at  the  end  of  the  fpace  of  forty 
days,  whillt  he  was  in  the  midft  of  them,  he 
alcended  into  Heaven  in  the  light  of  them  all, 
in  f'ucha  manner,  that  they  diftinctly  faw  and 
beheld  him,  and  kept  their  Eyes  nYd  upon  him 
in  his  Afcenfion,  and  aVifion  of  Angels  befides 
informed  them,  that  he  is  to  return  in  the  like 
manner,  when  he  fhall  come  to  Judge  the 
World. 


CHAP.    XXVIII. 

Tfty  fome  Works  of  Nature  are  more  efpecially 
afcribed  to  God;  why  Means  was  fometimes 
ufed  in  the  working  of  Miracles,  and  why  Faith 
was  fometimes  required  of  thofe,  upon  whom,  or 
hefore  whom  Miracles  were  wrought. 

I.  A  LL  the  Powers  of  Natural  Caufespro- 
jfjL  ceeding  from  God,  ^tfmayjuftly  be 
afcribed  to  him,  which  is  wrought  by  them,  for 
he  works  as  truly  by  Second  Caufes,  as  by  his 
own  direct:  and  immediate  Power,  in  producing 
any  Effect:.  The  Order  and  Frame  of  Nature 
was  Originally  by  his  Appointment,  and  by  his 
Care  and  Providence  and  Influence  it  is  upheld  ; 
and  therefore  the  Scriptures  afcribe  the  effects 
of  Natural  Agents  to  God  as  the  Author  of 
them;  becauie  thefe  can  do  nothing  but  by  his 
Support  and  Influence,  and  the  continuance 
and  prefervation  olNaturalCaufes  in  the  produ- 
ction of  their  Effects  for  lb  many  Ages  in  one 

'conilant 


of  the  Cbriflian  Religion.  q&p 

conftant  Tenour  is  a  manifefl  and  wonderful  De- 
monftration  of  the  Divine  Power  and  Wifdom. 

But  thofe  things  may  be  faid  more  efpecially  to 
be  done  by  God  himfelf,  whereby  upon  fomeex* 
traordinary  Occafion  his  Power  and  his  Will  are 
more  particularly  manifefted,  or  his  Promife  is 
fulfilled  ;  for  in  thofe  things  his  Care  and  Provi- 
dence is  more  concerned  to  bring  them  to  pafs  ; 
and  therefore  God  may  employ  a  more  than  or- 
dinary concourfe  to  fuftain  and  influence  the  Pow- 
ers of  Nature  that  they  may  not  fail  in  fuch  Cafes 
to  produce  their  EfTe&s  according  to  their  ufual 
and  fetled  Courfe. 

II.  Miracles  are  more  peculiarly  the  Works  of 
God,  becaufe  they  are  wrought  without  the  con- 
currence or  fubferviency  of  Natural  Means.  For 
tho'  fometimes  outward  Means  were  ufed  in  the 
Miraculous  Curing  ofDifeafes,yet  they  were  fuch 
as  could  have  no  erfeft  in  the  Cure,  but  rather  the 
contrary,-  as  when  the  Man  that  was  born  blind, 
recovered  his  Sight  by  warning  in  the  Pool  of  Sz- 
loam  at  our  Saviour's  Command,  after  his  Eyes 
had  been  anointed  with  Clay  made  of  Duft  and 
Spittle.  The  Ointment  made  of  Dufl  and  Spittle 
was  fo  far  from  having  an^  efTecl:  towards  the 
Cure,  that  it  would  have  been  much  more  likely 
to  have  put  out  the  eyes  of  a  Man  that  had  feen; 
and  the  wafhing  afterwards  could  only  remove 
that  which  was  lo  far  from  being  a  Remedy,  that 
it  mull  hayebeen  an  obftru&ion  to  the  bed  fight. 

As  many  Miraculous  Cures  were  wrought  by 
our  Saviour  without  any  more  than  a  word  fpcak- 
ing,  and  fometimes  even  without  fo  much  as  that, 

to 


a^o.         The  Reafonabknefs  and  Certainty 

to  (hew  that  he  had  no  need  of  Means;  (o  when 
any  Means  were  ufed,  they  .were  fuch  as  apparent- 
ly could  not  tend  to  the  Cure,  and  were  not  ufed 
as  Remedies,  byt  as  Circumftances,  in  the  work- 
ing his  Miracles  to  raife  the  Attention  of  the  Be- 
holders, to  imprint  what  was  done  the  deeper  up- 
on their  Memories,  and  to  give  the  greater  Cre- 
dibility to  the  Hiftory  of  his  Miracles.  For  all 
matter,  of  Fa<5t  is  to  be  proved  or  difproved  by 
Circumftances ;  and  the  more  Circumftances  con- 
curr  in  any  Action,  the  lefs  liable  it  is  to  Miftake 
or  Impofture.  Our  Saviour  therefore  was  pleas'd 
that  his  Miracles  mould  always  be  accompanied 
with  remarkable  Circumftances,  which  were 
fometimes  of  one  kind,  and  fometimes  of  another, 
the  better  to  work  upon  the  variety  of  Mens 
Tempers  and* Difpofitions ;  but  whatever  outward 
Means  was  at  any  time  ufed  by  him,  it  could  have 
the  Nature  only  of  a  Circumftance,  and  was  no 
more  proper  and  effectual  to  produce  the  Miracle 
than  any  other  might  have  been.Some  he  touched, 
fome  he  only  fpoketo,  and  others  he  fent  to  the 
High-Prieft,  that  he  might  be  a  Witnefs  of  the 
Cure.  Now  the  touch,  the  (peaking,  or  the  fend- 
ing could  have  no  effect  as  outward  Means,  but 
only  as  they  were  attended  with  an  inward  and 
Divine  efficacy.  But  all  thefe  were  confiderable 
Circumftances  to  excite  the  Obfervation  of  thole 
who  were  prefent  at  theie  Cures,  and  to  preierve 
the  Remembrance  of  them  to  Pofterity. 

HI.  Tho'  our  Saviour  had  the  merit  abfolute 
and  unconfined  Power  of  working  Miracles,  at  all 
times,  and  before  all  Perfons,  whenfoever  he  plea- 
fed, 


of  the  Chriftian  Religion.  47* 

fed,  yet  we  may  obferve  that  lie  fometimes  refu- 
fed  to  exercife  it.  For  tho'  he  could  always  do 
his  Marvellous  Works,  yet  it  was  not  fit  that  they 
fhould  be  always  done,  but  then  only  when  they 
might  be  ufeful  and  ierviceable  to  the  Ends  for 
which  they  were  wrought,  and  to  his  Defign  of 
coming  into  the  World,  to  manifeft  himfelf  by 
working  them.  And  that  this  was  the  Reafon 
why  our  Saviour  did  fometimes  require  Faith  as  a 
Qualification  in  them  who  came  to  be  healed,  and 
at  other  times  refufed  to  work  his  Miracles  before 
Unbelievers,  will  be  evident,  if  we  confider,  that 

1 .  Chriit.  had  given  undeniable  proof  of  his  Mi- 
raculous Power  in  many  Instances,  before  he  re- 
quirecfrFai'th,  as  a  Condition  in  fuch  as  came  to 
him  to  fee  his  Miracles,  and  to  receive  the  benefit 
of  them.     When  the  Jews  demanded  a  Sign  of 
our  Saviour,  Joh/ii.  18.  he  had  wrought  before 
them  the  greateft  of  ail  his  Miracles,  in  St.  (r)  Je-  (>•)  Com- 
rom's  Judgment,    by  calling  the  Buyers  and  Sd-  ™ent- in. 
lers  out  of  the  Temple.     But  they  were  fo  lift- IS,  " ' 
reafonable  as  upon  this  very 'account  to  ask  for 
another  Miracle  •  what  Sign  fie  weft  thou  unto' its, 
feeing  that  thou  doejl  thefe  things  ?  Whereupon  1 
Saviour  fignifies  to  them  that  he  would  rifesr 
from  the  Dead  $  and  this  was  no  rcfufal,  but  6nly 
a  fhort  delay  of  his  working  other  Miracles ;  for 
at  that  very  Pafsovtr  when  he  was  in  Jerusalem  fo 
the  Feaft-day  many  believed  in  his  blame ,  when  they 
faw  the  Miracles  which  he  did.     And  then  the  fir?!: 
time  we  find  Faith  required  as  a  Difpofi tion'or 
Preparation  in  Men  to  have  Miracles  wrought  for 
their  Cure,  or  their  Conviction,  is  Matt. y.W'u  58. 

Mark 


The  Keafonabienefs  and  Certainty 

Mark  vi.  5.  befides  the  reje&ing  of  the  Scribes 
and  Pharifees,  Matt,  xii.  58.  And  before  the  time  | 
to  which  thefe  Texts  have  Relation,  Chrift  had 
Cured  all  manner  of  Difeafes,  and  caft:  out  many 
Devils,  and  his  Fame  was  fpread  abroad  throughout 
all  the  Region  round  about  Galilee,  and  even  through- 
out all  Syria,  Matt.  iv.  23,14.  Mark  i.  28.  He 
had  Cured  the  Centurions  Servant  at  a  diftance,, 
and  had  reftored  to  Life  the  Daughter  of  J 'air us 
a  Ruler  of  the  Synagogue.  Where  it  may  be  ob- 
ferved,  that  he  commended  the  Faith  of  the  Cen- 
turion, tho'  the  Cure  was  wrought  upon  his  Ser- 
vant ;  that  he  Exhorted  theFather  not  to  be  afraid, 
but  to  believe,  when  his  Fear  or  Faith  could  have 
no  influence  upon  his  dead  Daughter,  Ue  had 
caft  out  a  Legion  of  Devils  at  once,  and  permit- 
ted them  to  enter  into  the  Herd  of  Swine,  to  con- 
vince even  the  Sadducees,  if  any  thing  could  con-] 
vince  them,  that  they  were  Evil  Spirits  which  he 
had  cad  out,  Mat.  viii.  13.  Mark  v.  9,  22.  An 
when  our  Saviour's  ^Miraculous  Power  had  thu 
manifefted  it  felf  upon  all  forts  of  Perfons,  upon 
the  Abfent,  upon  the  Dead,  and  upon  others,  who 
could  neither  hope  for,  nor  defire  relief  of  him, 
and  this  in  the  fight  of  many  who  were  ftill  Unbe- 
lievers, and  of  fome  who  charged  him  with  carting 
out  Devils  by  Beelzebub,  Matt,  xii.  z^.Lukexl.  1 5-. 
it  was  highly  reafbnable,  that  he  Should  after- 
wards require  a  Belief  of  what  he  had  already 
done,  and  was  again  able  to  do,  before  he  would 
extend  his  Healing  Power  towards  Men,  and  that 
he  fhould  work  no  new  Miracles  for  the  Con- 
viction of  fuch  as  difregarded  and  disbelieved  all 
that  he  had  done  before.  It 


ef'tbe  Chriflian  Eeligi&n. 

It  doth  not  appear,  that  Chrift' ever  requi- 
red Faith  of  any  before  his  working  of  a  Mi- 
racle, who  had  not  already. feen  him  work 
Miracles,  unlefs  it  were  of  his  own  Coun- 
try-men, and  of  fome  who  came  to  be  heal- 
ed.   His  Country-Men  by  their  AftoniuV 
ment  at  his  Do&rin  and  his  mighty  -Works* 
feem  to  fhew  that  they  had  no  Experience 
of  them  before,    but  that  they  Were  un* 
known  at  leafl  to  the  generality  of  them, 
any  otherwife  than  by.  Report  ,•  but  there 
was  a   peculiar  Cafe,   as  I  ftiall  prefently 
prove.     Thofe   who  came  to  him  with  no 
cavilling  defign,  but  with  a  defire  and  ex* 
peclation  of  help  from  him,  cannot  be  fup* 
pofed  to  doubt  of  his  Power  to  do  that  for 
them,  which  they  had  feen  him  do  for  others  s 
but  many  applied  themfelves  to  him  upon 
the  common  Report  and  Fame  of  his  mira- 
culous  Works,    and  it   was   requifite  that 
thefe  ihould  believe  what  they  had  heard  fo 
we'll  attefled,  if  they  would  receive  that  Be- 
nefit which  they  befought  of  him.     But  as 
to  others,  it  cannot  be  proved  that  Chrift  did 
ever,  in  order  to  ins  working  a  Miracle,  re- 
quire Faidi  of  them,  who  had  never  feen  him 
work  any  Miracle  before,  though,  if  he  had 
done  it,   there  might   have  been   ihfEcient 
Reafon  for  it.     But  all  befides,  in  whom  the 
want  of  Faith  is  at  any  time  alleged  as  the 
Caufe,  why  they  had  no  Miracle  wr6ught 
upon  their  Account  in  order  to  their  Con- 
I  i  virion, 


4?  2  The  Reafonahlenefs  and  Certainty 

virion,  had  in  all  probability  fetn  Miracles 
wrought  by  him  before,  which  they  would 
not  believe,  and.  that  was  Reafon  enough, 
why  no  more  fhould  be  wrought  for  diem, 
to  be  defpifed,  as  the  former  had  been  :  Or 
however  our  Saviour's  Miracles  were  lb  pub- 
lickly  and  frequently  wrought,  that  they 
might  have  feen  them,  either  before  or  after- 
wards, though  they  were  not  done  purpofe- 
ly  for  them,  when  they  required  it.  Thofe, 
of  whom  Ckrift  at  any  time  required  Faith, 
before  he  would  work  Miracles,  were  either 
fuch  as  had  fome  malicious  and  captious 
Prejudice  againft  him,  or  fuch  as  came  to 
be  cured  of  their  Difeafes  and  Infirmities. 

Qi.)  As  for  die  Captious  and  Malicious, 
there  was  great  Reafon  why  they  mould 
be  rejected,  and  no  Miracles  mould  be  wrought 
for  them.  We  read  that  he  did  not  many  migh- 
ty works  in  his  own  Country,  becaufe  of  their 
Unbelief,  Matth.  xiii.  5  8.  But  though  he 
did  not  many  mighty  Works  there,  yet  he 
did  lbme,  which  indeed  were  not  many  in 
comparifon  of  what  he  did  in  other  Places. 
And  there  was  a  particular  Reafon  why  he' 
did  no  more  there,  becaufe  it  was  his  own 
Country,  and  they  upbraided  him  with  his 
mean  Birth  and  Education  ,•  whereupon  Jefus 
feeing  them  offended  in  himy  /aid  unto  themy 
A  Prophet  is  not  without  Honour,  fave  in  his 
own  Country,  and  in  his  own  Houfe ;  and  fo, 
as  it  immediately  follows,  be  did  not  many 

mighty 


of  the  Chriflian  Religion.  48  J 

mighty  Works  there  lecaufe  of  their  Unbelief* 
He  had  done  many  wonderful  Works  in  the 
adjacent  Countries,  and  his  Fame  was  fpread 
throughout  all  Galilee ;  but  he,  who  knew 
the  Hearts  of   all   Men ,    (x) 
faw    how   unfuccefsful    all   his    .„SX)  No,n,  1U0<!  et>a>»> 
Works  would  be  upon  his  own   potumt  nmies  muit*,t 
unhappy  Country- Men,  who  had  fed  ne  multas  faum  vtr- 
been  fo  little  moved  with  what  ZlZ'm^iiZ 
they  had  heard  of  him,  and  with 
what  many  of  them  probably  had  feen  him 
do   in  other  Places,    that  they  only  de- 
rided and  vilified  him  :  And  he,  who  had  fo 
tender  a  Compa/fion  for  all  Mankind,  and 
with  great  AfTeclion  wept  over  Jerufalefn^ 
could  not  but  have  fuch  a  Concern  for  his 
own  Country,  as  to  refrain  the  working  of 
thole  Miracles,  which  he  had  other  wife  de- 
(Igned,    forefeeing,   that  they  would  only 
ferve  to  aggravate  their  Guilt,  and  encreale 
their  Damnation,  till  by  his  Refur*e<5tion  he 
ihould  give  an  undeniable  Evidence  of  his 
Divine  Power,  and  then  ihould  fend  his  Di£ 
ciples  among  them  after  his  Alcenfion,  to 
whom  they  would  have  greater  regard,  as'    . 
to  Strangers,    againft  whom  they  had  not 
that  unjuft  and  foolifh  Prejudice.     For  We 
never  read,  that  the  Apoftles  did  any  where 
forbear  to  work  Miracles,  becaufe  of  Unbe- 
lief, but  in  all  Places,    and  among  all  Per- 
fons  they  Ihewed  forth  the  wonderful  Works 
of  God.     But  when  the  Works  of  Chrift, 
Ii  z  which 


484      '    The  Beafonablencfs  and  Certainty 

which  were  fo  wonderful,  and  fo  well  known 
in  all  Parts  of  Galilee,  had  fo  ill  effect  upon 
thofe  of  his  own  Country  :  St.  Mark  fays, 
That .  he  could  there  do  no  mighty  Work,  fave 
.  that  he  laid  his  hands  upon  a  few  fick  folk  and 
healed  them,  and  he  marvelled  hecaufe  of  their 
Unhelief  Mark  vi.  5,  6.  He  wrought  fuch 
Miracles  as  his  infinite  Goodnefs  meerly 
drew  from  him,  and  then  wondred  at  the 
Obftinacy  of  their  Unbelief,  which  hindred 
him  from  working  any  more.  For  there  are 
lome  things  which  God  himfelf  cannot  do, 
not  for  want  of  Power,  but  becaufe  it  would 
imply  an  Imperfection  in  him,  a  Defect  of 
Power,  and  a  Contradiction  to  his  Divine 
Nature  to  do  them.  God  cannot  lye,  he  ahi- 
deth  faithful,  he  cannot  deny  himfelf,  x  Tim. 
ii.  13.  Tit.  i.  x.  He  can  acl  nothing  unbe- 
coming his  own  Wifdom  and  Goodnefs  ;  he 
cannot  do  Miracles,  when  he  fees  they  will 
be  to  no  gfrod  purpofe,  but  will  be  abufed  to 
a  very  ill  one.  Yet  to  fhew  his  Companion, 
and  to  manifeft  that  his  Power  wras  not  re- 
trained in  it  felf,  but  that  their  Unbelief  had 
retrained  it  from  them,  he  laid  his  Hands 
upon  the  Sick  and  healed  them,  but  did  no 
more  ;  for  he  can  do  nothing  improper  and 
unfit  to  be  done. 

The  requiring  of  more  Miracles,  when 
fufficient  had  been  wrought  already,  was  a 
Tempting  and  Provoking  of  God,  it  was  im- 
pioufly  to  bid  Defiance  to  his  Power,  and 


to 


of  the  Chriflian  Religion.  48  5 

to  Challenge  him  to  do  whatever  they  durfl 
demand  of  him..  Our  Saviour  therefore  re- 
Dukes  the  Scribes  and  the  Pharifees  and  the 
Sadducees^  for  Seeking  after  a  Sign,  Mattb. 
xii.  39.  xvi.  2,.  But  the  flrfl  time,  he  had 
wrought  a  Miracle  juft  before*  in  the  Cure  of 
the  Man,  whofe  Hand  was  withered,  and  of 
the  blind  and  dumb  Man,  who  was  poflefl 
with  a  Devil ;  and  when  they  ftill  required 
farther  Signs,  and  being  unmoved  with  what 
had  been  already  done,  they  had  now  char- 
ged him  with  calling  out  Devils  by  Belzehuh, 
our  Lord  had  great  Reafon  to  refufe  to  work 
any  more  Miracles  before  fuch  obftinate  and 
ungrateful  Men,  which  he  faw  were  fb  far 
loft  upon  them,  that  that  ferved  only  to  ren- 
der them  altogether  unpardonable  in  Biaf- 
pheming  the  Holy  Ghoft ;  and  therefore  he 
tells  them,  That  there  was  no  other  Sign  left 
for  them,  who  had  not  yet  incur^H  that  Sin 
which  was  never  to  be  forgiven,  but  the 
Refurrection  of  the  Son  of  Man.  This  was 
a  Sign  which  might  convince  the  mod  Incre- 
dulous, and  which  denied  to  none,  but  was 
refer ved  as  the  laft  means.  And  feveral 
things  which  were  done  and  faid  by  Chrift 
in  private,  were  not  to  be  divulged  till  after 
his  Refurre&ion,  becaufe  before  they  might 
fall  under  Sufpicion  ;  but  that,  and  the  Mi- 
racles Wrought  by  vertue  of  it,  would  fufli- 
ciently  prove  whatfoever  his  Difciples  mould 
fay  of  him.  When  they  again  demanded 
Ii  3  a  Sign, 


j\%6  The  Reafonablenefi  and  Certainty 

a  Sign,  he  had  a  little  before  healed  great 
Multitudes,  and  had  fed  fevcral  Thoufands 
by  Miracle  in  the  Wildernefs,  and  therefore 
he  again  refers  this  wicked  and  adufyrous  Gene* 
ration  of  Men  to  the  Sign  of  the  Prophet  Jonas. 

We  have  as  little  Reafon  to  imagine,  thai; 
our  Saviour  ihould  work  Miracles  to  gratifie 
the  Curiofity  of  Herod,  Luke  xxiii.  8.  who 
hoped  to  have  feen  fome  Miracle  done  hy  him ; 
or  that  he  fhould  expofe  his  Divine  Power 
to  Herods  Contempt  and  Mockery,  when 
he  had  fo  lately  wrought  a  Miracle  in  curing 
the  Ear  of  Malchus,  who  was  fo  far  from  be- 
lieving in  him,  that  he  was  one  of  them  who 
came  to  apprehend  him.  It  was  an  Acl:  of 
Mercy  to  Cure  this  Man,  but  to  work  Mi- 
racles only  to  give  Men  an  occafion  to  vili- 
iie  that  Power  by  which  they  were  done, 
could  be  neither  worthy  of  God,  nor  any 
Charity  t^Men.  but  ic  would  have  been  un- 
fuitable  to  the  Character  and  Authority  of 
Chrift,  to  debafe  himfelf  to  a  compliance 
with  them,  who  ufed  him  with  fuch  Scorn 
and  Derifion,  and  only  reviled  and  tempted 
him.  Herod  was  difappointed  in  his  hope 
and  expectation  of  feeing  a  Miracle,  and 
was  not  denied  it  for  want  of  Faith  :  For  he 
believed  that  Chrift  had  wrought  Miracles, 
and  fu  ppofed  that  John  the  Baptift,  whom  he 
had  Beheaded,  was  rifen  from  the  dead,  and 
that  therefore  mighty  Works  did  /hew  forth 
themfehes  in  him,  Matth.  xiV.  i.  But  per- 
ceiving 


of  the  Chrijiian  Religion.  487 

ceiving  Kim  not  to  be  John  theBaptift,  hefet 
him  at  naught. 

(2.)  In  the  cafe  of  thofe,  who  came  to 
defire  his  help  for  the  Cure  of  themfelves 
and  others,  though  they  had  not  feen  any 
Miracle  wrought  by  him  before,  yet  it  was 
reafonable  that  Chrift  mould  work  no  Mi- 
racle for  them,  if  they  wanted  Faith  in  what 
he  had  already  wrought,  and  did  not 
believe  him  able  to  perform,  what  they 
would  feem  to  expect  and  defire  him  to  do. 
When  he  had  given  fo  many  Demonflrations 
of  a  Divine  Power,  he  might  juftly  expect 
an  Acknowledgment  and  Belief  of  it  in  all, 
that  came  to  him,  and  would  receive  any 
Benefit  from  it.  He  might  furely  bellow  his 
Favours  and  Benefits  upon  his  own  Terms ; 
and  no  Terms  could  be  more  reafonable,  than 
that  thofe  who  came  to  ask  them  mould 
really  believe,  that  he  was  able  to  bellow 
them,  and  fhould  apply  themiertes  to  him 
with  an  expectation  to  receive  what  they 
asked  of  him  :  Otherwife  to  come  to  him  for 
Cure,  was  no  better  than  to  Tempt ,  to  Mock 
and  Deride  him  ;  it  was  to  ask  what  they 
did  not  believe  he  could  beflow  ,•  but  they  re- 
lblv'd  only  to  try  what  he  could  do,  fuppofmg 
that  if  they  received  no  good,  yet  however 
there  could  be  no  hurt  in  t"he  Experiment. 

Now  can  any  Man  think,  that  the  Mi- 
racles, which  Chrifl  wrought,  were  to  be 
bellowed  upon  no  better  Confiderations  than 
I  i  4  tshefe  > 


48  8  The  Reafotiablenefs  ani  Certainty 

thefc  ?  Or  that  thofe  were  in  any  meafurc 
worthy    to  be  Cured,  who  came  with  fo 
indifferent  an  Opinion  of  him,  and  with  fo 
Jittle  expectation  of  Relief  ?    Chrift  wanted 
no  opportunities  of  fhewing  his  Power ;  he 
had  (hewn  it  in  many  and  wonderful  In- 
flances,  and  would  do  it  again  as  often  as 
he  faw  occafion,    upon  fit  and  proper  Ob- 
jects :  But  if  they  fo  little  regarded  what  he 
had  already  done,  as  not  to  believe  that  he 
had  done   it,  and  could  again  perform  the 
fame,  they  but  ill  deferved  what  they  came 
for  ;  the  Divine  Power  and  Goodnefs  was 
not  thus  to  be  debafed  and  expofed,  as  to 
be  employed  in  the  Cure  of  Men,  who  ask- 
ed, what  they  did  not  believe  he  could  per- 
form t  but  only  thought  it  would  cofl  them 
nothing  to  make  the  Tryal,  and  for  that 
Reafon  made  Application  to  him.     Our  Sa- 
viour therefore  fays  to  the  Father,  who  came 
to  him  in  behalf  of  his  Deaf  and  Dumb  Son ; 
If  thou  canfi  believe  all  things   are  pojftble  to 
him,  that  believeth ;  and  upon  that  humble 
and  pa/Fionate  Declaration,  Lord  I  believe, 
help  thou  my  unbelief,  the  evil  Spirit  was  call 
out  of  his  Son,  Afarkix:  2,3.  24. 

The  End  and  Defign  of  Chrift's  Miracles 
icquired,  that  thofe,  who. were  Cured  by 
him,  inould  believe  in  him.  For  they  were 
wrought  with  a  defign  to  convince  Men  that 
he  was  the  Son  of  God,  and  that  he  was 
conic  npt  fo  much  to,  Cure  their  Bodies,  as 

to 


of  the  Chrijiian  Religion.  489 

to  fave  their  Souls,  and  he  forgave  their 
Sins  at  the  fame  time  that  he  healed  them 
of  their    Difeafes,   Mark  ii.  f.     And   fince 
Faith  is  fo  neceflary  a  Doctrine  of  the  Go- 
fpel,  it  was  as  requisite  that  Chrifl  fhould 
teach  this  ,   as  any  other  Doctrine  :    But 
how  could   he  do   it    more  properly  and 
more  effectually  than  by  requiring  Faith  in 
thofe  who  came  to  be  healed  ?  If  they  would 
partake  of  his  Mercy,  they  muft  qualifle 
themfelves  for  it,  by  believing  that  he  was 
the  great  Prophet  and  Me/lias,    who  was 
then  fo  much  expected,  and  of  whom  it  was 
foretold,  that  he  Ihould  make  the  Blind  to 
fee>  and  the  Lame  to  walk,  and  the  Deaf  to 
hear,  &c.  Luke  vii.  xz.   Ifa.  xxxv.  5.     And 
unlefs  their  Bodily  Cure  did  conduce  to  the 
Cure  of  their  Souls  by  Faith  and  Repen- 
tance, it  would  be  but  ill  beflowed  upon 
•  them,  and  therefore  with  great  Reafon  might 
be  denied  them.     And  upon  this  Account 
we  find  our  Blefled  Saviour  both  requiring 
Faith  in  fome,  and  rewarding  it  in  others  , 
to  whom  his  miraculous  Power  was  extend- 
ed, Luke  viii.  48.    xviii.  42.    And  St.  Paul 
perceiving  that  the  Cripple  at  Lyftra  had  Faith 
to  be  healed,  immediately  healed  him  with- 
out being  ask'd  to  do  it,  Alis  xiv.  9. 

2.  Faith  in  the  Miracles  of  Chrifl  is  re- 
quired of  Men  in  all  Ages  of  the  World, 
though  Miracles  are  ceafed  ;  and  if  this  be 
Reaibnable  now,  it  could  not  but  be  fitting 

then 


/}90  Tloe  Reafonablenefs  and  Certainty 

then,  that  tnofe  who  came  to  Chrift,  mould 
believe  in  him  for  the  fake  of  the  Miracles, 
which  they  had  been  certified  that  he  had 
done  upon  others.  For  Miracles,  when  they 
are  fully  attefted,  are  as  fufficient  a  Ground 
of  Faith,  as  if  we  had  feen  them  done  ;  and 
to  manifeft  that  they  are  fo,  our  Saviour 
might  require  Belief  in  his  former  Miracles, 
of  thofe  who  expected  any  Advantage  from 
fuch  as  they  defired  him  to  do.  If  they 
would  give  no  Credit  to  the  Miracles,  which 
were  fb  notorious,  and  fo  abundantly  tefii- 
fied  by  Multitudes  who  law  them  done, 
how  iliould  others  believe  in  Times  to  come, 
when  no  more  Miracles  mould  be  wrought 
for  the  Conviction  of  Unbelievers  ?  Might 
no  Man  be  required  to  believe,  unlefs  he  faw 
the  Miracles  himfelf  ?  Then  how  mould  the 
the  Church  fubfift  in  future  Ages,  when 
Miracles  would  be  no  longer  wrought,  bur 
were  for  great  Reafons  to  be  with-held  ? 
We  mud  now  believe  upon  the  Account  of 
the  Miracles  which  were  then  done,  and  why 
therefore  mould  they  not  be  required  to  be- 
lieve upon  the  Account  of  them,  who  lived 
at  the  very  Time,  and  in  the  fame  Country 
where  they  were  wrought,  though  they  had 
never  feen  them  ?  Our  Saviour  in  thefe  In- 
ftances  might  introduce  that  Method,  and 
.  eftabJiih  the  Evidence  and  Certainty  of  thofe 
Means  and  Motives,  whereby  Faith  was  to 
be  produced  in  Men  of  all  fucceeding  Agesy 

and 


of  the  Christian  Religion.  aq  % 

and  might  hereby  flgnifie  and  declare,  that  he 
requires  the  fame  Faith  of  us  from  the  Tefti- 
mony  of  others,  that  he  would  do,  if  we  had 
feen  and  experienced  his  miraculous  Power 
our  felves. 


CHAP.  XXIX 
Of  the  Ceafing  of  Prophecies  and  Miracles. 

PRophecies  are  generally  of  more  Con- 
cernment, and  afford  greater  Evidence 
and  Conviction  in  future  Ages,  than  when 
they  were  fir  ft  delivered.  For  it  is  not  the 
Delivery,  but  the  Accomplifhment  of  Prophe- 
cies, which  gives*  Evidence  to  the  Truth  of 
any  Dodtrin  :  The  Events  of  Things  in  the 
Accomplifhment  of  Prophecies  are  a  {landing 
Argument  to  all  AgQS,  and  the  length  of  Time 
adds  to  its  Force  and  Efficacy  ,•  and  therefore 
when  all  that  God  faw  requifice  to  be  foretold, 
is  deliver'd  to  us  in  the  Scriptures,  there  can 
no  longer  be  any  need  of  NeVv  Prophecies ; 
which  would  be  of  lefs  Authority  than  the  an- 
cient ones,  inafmuch  as  their  Antiquity  is  the 
thing  chiefly  to  be  regarded  in  Prophecies. 
For  if  to  foretel  Things  to  come  be  an  Ar- 
gument of  a  Divine  Prefcience  ;  the  longer 
Things  are  foretold  before  they  come  to 
pafs,  the  better  muft  the  Argument  needs 

be. 


492  •        The  Eeafonab/enefs  and  Certainty 

be.  tie  therefore  that  requires  New  Pro- 
phecies to  confirm  the  Old,  little  confiders 
the  Nature  of  Prophecies,  and  wherein  the 
Evidence  and  life  of  them  lies  ;  but  in  great 
Wifdom  and  Caution  will  give  no  Credit  to 
the  bed  Evidence,  unlets  there  were  fome- 
thing  Iefs  evident  to  prove  it  by. 

The  chief  Enquiry  then  feems  to  be  con- 
cerning the  Ceflation  of  Miracles  ;  but  from 
what  has  .been  elfewhere  faid,  the  Reafon 
may  appear,  why  the  miraculous  Power, 
which  the  Apoftles  received  by  the  defcent 
of  the  Holy  Ghoft,  was  not  to  be  of  perpe- 
tual continuance  in  the  Church,  but  was  to 
ceafe  in  future  Ages.  For  the  Caufe  and 
End  of  the  Gift  of  Miracles  beflowed  upon 
the  Apoflles,  was  to  make  them  capable  of 
being  Witnejfes  to  Chrift;  ,•  and  when  the  Go- 
fpel of  Chrift  was  fufficiently  teftifled,  there 
could  be  no  longer  need  of  fuch  a  Power, 
which  was  given  to  enable  Men  to  bear  Te- 
ftimony  to  it.  For  what  is  once  effectually 
proved 'by  fufficient  Witnefles,  is  for  ever 
proved,  and  needs  no.  after  Evidence,  if  this 
Proof  be  preferved  and  tranfmitted  down  to 
Pofierity.  .The  Power  of  Miracles  continu- 
ed till  the  Gofpel  had  been  Preached  not 
only  in  Jerufalem,  and  in  all  Jttdea,  and  in  Sa- 
maria, but  unto  the  utmofl  Parts  of  the  Earth; 
which  .was  the  declared  -Intention  of  our 
Saviour  in  bellowing  ic,  Afts  i.  8.  And' when 
the  Gofpel  had  Hood  at  the  Tryals^    and 

con- 


of  the  Clmjlian  Religicft.  493 

conquered  all  the  Oppofition  that  could  be 
madeagainft  it  by  Jews,  and.  Heathens,  and 
Apoftates  themfelves  ;  when  Miracles  had 
been  wrought  for  feveral  Ages,  before  all 
iorts  of  Men,  upon  all  Occafions,  and  had 
extorted  a  Cpnfeflion  from  the  Devils  them- 
selves of  the  Divine  Power,  by  which  they 
were  wrought ;  when  the  Books  of  the  Apo- 
ftles  and  Evangelifts,  in  which  thefe  Mira- 
cles are  Recorded,  had  been  difperfed  in  all 
Nations  and  Languages,  fo  that  it  was  im- 
poflible  that  the  Memory  of  them  mould  be 
loft  ;  whence  once  the  Gofpel  was  thus  di- 
vulged and  attefted  to  the  World,  it  could 
not  be  neceflary  that  this  miraculous  Power 
fhould  be  any  longer  continued :  Becaufe 
this  is  the  only  Realbn  and  Defign  why  Mi- 
racles mould  be  wrought,  to  awaken  Mens 
Attention,  and  prepare  them  for  the  Recep- 
tion of  the  Doctrin  which  is  revealed,-  and 
convince  them  of  the  Truth  of  it. 

If  then  it  be  enquired,  Why  the  miracu- 
lous Gifts,  which  were  at  firft  beflow'd  upon 
the  Church,  were  not  continued  to  it  in  all 
fucceeding  Ages  ?  The  plain  Anfwer  is  ;  Be- 
caufe this  Power  was  beflowed  for  the  Ena- 
blement of  the  Chriftian  Religion  in  the 
World ,  by  convincing  Men  of  its  Truth 
and  Authority;  and  therefore,  when  a  fuf- 
ficient  Evidence  had  been  given  in  all  Parts 
of  the  World,  of  the  Divine  Authority  of 
that  Religion,  upon  the  Account  whereof 

thefe 


494  The  Reafonablenefs  and  Certainty 

thefe  Gifts  were  bellowed,  the  Reafbn  for 
the  bellowing  of  them  muft  ceafe,  and  the 
Reafon  why  they  mould  bebeftowed  ceafing, 
theie  miraculous  Gifts  muft  *  of  confequence 
ceale  with  it. 

And  thus  it  was  likewife  under  the  Law. 
It  is  obfervable,  that  we  read  of  no  mira-  * 
culous  Power  beftowed  upon  any  Man  be- 
fore Mofes.  The  Creation  of  the  World  was 
dilivered  down  with  undeniable  Certainty, 
and  the  miraculous  Judgments  of  God  in 
Drowning  the  Old  World,  in  the  Confu- 
fion  of  Tongues,  and  in  the  Puniftiment  in- 
flicted upon  Sodom  and  Gomorrah  were  fuffici- 
ent  to  keep  up  a  Senfe  of  the  True  Religion. 
But  when  a  new  Inflitution  of  Religion  was 
to  be  introduced  by  Mofes,  miraculous  Qifts 
were  neceilary  to  give  Authority  to  it,  and 
to  oppofe  thofe  falfe  and  lying  Wonders 
which  were  in  ufe  among  the  Magicians  in 
Egypt  and  other  Places.  In  the  former  Ages 
Predictions  were  very  frequent,  and  they  were 
delivered  by  the  Patriarchs,  who  were  Men 
of  unqueflionable  Credit  and  Authority,  and 
could  have  no  need  of  Miracles  to  confirm 
the  Truth  of  their  Prophecies,  Which  were 
fb  ufual  in  thofe  Times  ,•  and  when  the  Lives 
of  Men  were  fo  long,  divers  Prophecies  of 
the  fame  Perlbns  had  been  verified  by  the 
Event.  But  Mofes  had  a  New  Law  to  de- 
liver, and  both  He  and  the  Prophets  had  a 
a  flubborn  People  to  deal  with,  to  whom  the 

Meflage, 


of  the  Cbrijlian  Religion.  59  J 

MefTage  they  were  charged  withal,  was 
commonly  very  unwelcome;  fo  that  till 
this  Inftitution  was  fully  fettled,  Miracles 
became  neceflary. 

But  when  the  Old  Teftament  had  been 
fufficiently  authorized  and  eftablifhed   by 
Prophecies  and  Miracles,  and  when  by  the 
Captivities  and  Difperfions  of  the  Jews,  the 
Divine  Million  of  their  Prophets  became 
known  among  fo  many  other  Nations ;  when 
the  Jews  were  reduced  from  Idolatry,  which 
they  never  pra&ifed  after  their  Return  from 
their  Captivity  in  Babylon ;  and  when  they 
had  made   numerous  Gonverfions  amongft 
the  Heathens,  then  thefe  miraculous  Gifts 
were  no  longer  continued,  as  they  had  been 
before,  in  the  Jewijh  Church,  inibmuch  that,  ,r.  ,  f 
it  became  a  (a)  Maxim  among  them,  thatGk«££ 
after  the  Death  of  Zechariah  and  Malachi,  »/Exod.§, 
and  the  reft  of  the  Prophets,  who  returned  ,/^T* 
from   Babylon,  the  Spirit  of  God  departed  van&  . 
ftomrlfrael  and  afcended ;  and  for  above  Four  ^*k j4. 
hundrid  Years  together  the  Gifts,  both  ofii.  x». 
Prophecy  and  Miracles,  had  been  with-held 
from   them,    before  the  Manifeftation  of 
Chrift.    For  though  there  were  grofs  Er- 
rours,  and  dangerous  Corruptions  among 
the  Than  fees  and  Sadducees,  and  other  Sedts 
of  the  Jews ;  yet  fmce  the  Truth  and  Cer- 
tainty of  that  Revelation,  from  whence  thefe 
Errours   might  have    been  confuted,    had 
been  lb  throughly  confirmed ;  all  their  Cor- 
ruptions 


Ag6  Tlje  Reafonablenefs  and  Certainty 

ruptions  and  Errors  were  not   a   fufficient 
caufe  for  the  continuance  of  miraculous  Gifts ; 
and  the  Pharifees    and    other  Seels,    who 
were  mod  fond  and  zealous  of  their  feveral 
Tenets  and  Traditions,  yet  never  durft  pre- 
tend to  a  Power  of  Miracles,  or  Prophecy ; 
but  endeavoured  to  fupport  themfelves  up- 
on the  Authority  of  Mofes,  and  the  Prophets. 
(b)  id.  Fail  What  they  fometimes  fpake  of  (b  )  the  Bath 
IX  Harm  ^»  or  Voice  fr°m  Heaven,  deierves  but  lit- 
tf  th  n.  tie  Credit,  and  amounts  but  to  a  Confeftion ; 
tyyttt   ^iac  t^ie  spirit  of  Prophecy  had  failed  under 
the  Second  Temple,  as  the  Jews  themfelves 
fc)Moreexprefsly  acknowledge  it  to  have  done,  (c) 
Nevock.   Malmonides  declares,  that  the  Bath  Col  did 
36,  41 .'    not  denominate  Men  Prophets,  and  therefore 
it  is  not  reckoned  by  him  among   the  De- 
grees of  Prophecy. 
B>d.  t.        I  have  already  Proved  at  large,  that  the 
Evidence  of  thofe  Miracles,    which,  were 
wrought  in  the  Primitive  Times,  affords  as 
much  certainty  to  our  Faith,  as  if.  we  our 
felves   had  leen  them  wrought.,  -And  our 
Saviour  plainly  lays,   notwithstanding  his 
Works ,  which  bore   Witnefs  of  him,    that  it 
was  not  to  be  expected,  that  his  own  Words 
fhould  be  rather  believed  than  the  VVri- 
tings  of  Mofes.     For  had  ye  believed  Mofes, 
ye  woidd  have  believed  me ;  fir  he  wrote  of  me. 
But  if  ye  believe  not  his  VP'ritings^  how  /hall 
ye  believe  my  VTords }  Joh.  v.  46,  47.    And 
when  once  the  G of pel  had  been  attcftcd  by 

Miracles 


of  the  Christian  Religion.  497 

Miracles  as  the  Law  had  been,  and  rendred 
as  certain  to  all  fucceeding  Ages,  as  a  con- 
ftant  Power  of  Miracles  could  have  made  it, 
there  could  be  no  Reafon,  why  foch  a  Power 
fhould  be  any  longer  beftowed.     Miracles 
were  wrought  in  Evidence  of  the  Truth  of 
Revelations  made  to  Mankind  in  the  Old 
and  New  Teftament,  not  to  decide  any  Con* 
troverfies  arifing  amongft  thofe,  by  whom 
the  Scriptures  are  received  :   For  to  whom 
the  Scriptures  are  the  Rule,  by  which  all 
Difputes  ought  to  be  determined,  and  there- 
fore the  Gifts  of  Miracles  were  fometimes 
manifefted  among  (d)  Hereticks  for  the.Con-(^AdOr* 
virion  of  Infidels,  which  is  tile  true  end  thodox. 
and  defign  of  Miracles,  and  not  to  be  any  ^InUta* 
Note  of  Diflinclion  between  the  Orthodox  tyr.bper. 
and  Hereticks.  Refponf. 

The  learned (?)  M.r.Dodwe//,by  an  hiftorica!  (e) injrem 
Account  of  Miracles  from  the  Times  of  the  nae.DifTert 
Apoftles  through  the  Ages  next  fucceeding*  JJjj* a8, 
has  fhewn,  that  they  were  always  adapted 
to  the  Neceffities  of  the  Church,  being  more 
or  lefs  frequent,  as  the  State  of  the  Church 
required,    till   they  at  laft.  wholly  eeafed, 
when  the*re  was  no  longer  any  need  of  them. 
For  the  only  end  and  ufe  of  miraculous  Gifts 
is   the    Confirmation  and  Eftablifhment  of 
Religion,  and  therefore  when  this  is  once 
fully  confirmed  and  eftablifhed,  they  can  be 
no  longer  needful.     But  it  feems  rather  ne- 
ceilary  that  they  ihould   afterwards  ccafe, 
K  k  than 


49  8  The  Reasonableness  and  Certainty 

than  that  they  fhould  be  continued  ;  I  mean, 
as  to  any  conllant  Power  of  working  Mi* 
racles  residing  in  the  Church.  For  tho'  there 
may  poffibly  be  fome  extraordinary  Cafes, 
in  which  it  may  pleafe  God  to  manifeft  a 
miraculous  Power,  yet  there  is  no  Reaion 
to  conclude  that  a  conftant  Power  of  wor- 
king Miracles  fhould  be  continued  to  the 
Church,  but  rather  that  thofe  Gifts  mould 
ceafe,  when  Religion  has  been  confirmed  by 
a  perpetual  Courfe  of  Miracles  for  fome 
Hundreds  of  Years  together.     Becauie 

I.  Miracles,  when  they  became  common, 
would  lofe  the  defign  and  end,  and  the  very 
Nature  of  Miracles.  For  the  Nature  of  Mi- 
racles confifts  in  this,  that  they  are  an  ex- 
traordinary Work  of  God ;  not  that  they 
are  more  difficult,  than  the  ordinary  works 
of  Nature  :  All  things  are  alike  eafy  to  God, 
and  Miracles  are  as  eafy  as  any  thing  in  the 
conftant  courfe  of  Nature  can  be  ;  the  only 
difference  is,  that  Miracles  are  his  wonder- 
ful Work,  they  are  more  apt  to  raife  our 
Wonder  and  Admiration,  and  to  put  us  in 
mind  of  a  Divine  Prcfence.  For  we  wonder 
at  flrange  and  unufual  things,  and  fuppole 
a  more  than  ordinary  Real  on  for  them.  But 
if  Miracles  had  continued  in  all  Ages,  this 
Efrecl:  of  Miracles  would  have  ceafed,  and 
they  would  no  longer  have  been  Miracles, 
but  a  kind  of  different  Courfe  of  Nature. 
For,  according  to  the  belt  and  molt  accurate 

Philofophy, 


of  the  Chrifiian  Religion.  ^.pp 

Philolbphy,  nothing  in  the  fettled  Courfe  of 
Nature  can  be  performed  without  an  imme- 
diate Influence  of  the  Divine  Power ;  but  in 
Miracles  this  Power  manifefts  its  felf  in  an 
extraordinary  manner,  above  and  contrary 
to  the  Eftablifhed  Laws,  or  Rules,  which 
God  has  in  all  other  cales  prefcribed  for  the 
producing  Effects. 

II.  Men  would  fancy  to  themfelves  ibme 
kind  of  Scheme,  or  other,  and  would  frame 
fome  Notions  and  Conceits  to  give  an  Ac- 
count of  Miracles  ;  or  they  -would  imagin 
them  to  return  of  Courfe  at  certain  Periods, 
or  upon  fome  Accidents,  if  they  faw  them 
frequently  done,  or  perhaps  they  would  fup- 
pofe  them  to  proceed  from  fome  Defecl;  in 
the  Nature  of  Things,  which  could  not  al- 
ways keep  its  courfe,  but  made  many  De* 
viations  from  it.  But  when  Miracles  were 
wrought  only  in  fome  Ages  for  peculiar 
Reafons,  this  mews  that  they  were  done  by 
an  immediate  Divine  Power,  with  a  particu- 
lar Defign,  which  could  be  no  other,  than 
the  Confirmation  of  Religion,  fince  they 
ceafed  both  under  the  Law  and  the  Gofpel, 
when  both  were  fully  declared  and  con- 
firmed. 

III.  A  perpetual  Power  of  Miracles  in  all 
Ages  would  give  occafion  to  continual  Im- 
poflures,  which  would  confound  and  di- 
Itrad  Mens  minds,  and  would  make  the 
true  Mircles  themfelves  fufpcfted.    We  fee 

K  k  z  now 


5 OOv         The  Bejfonablcnefs  and  Certainty 

now  that  the  Dreams  of  every  Enthu- 
fiaft,  and  the  Pretences  of  every  Impoftor 
are  apt  to  ftartle  weak  minds,  tho'  we  h^ve 
ib  much  Reafon  not  to  expect  Miracles,  or 
Revelations.  But  if  we  were  in  conftant 
expectation  of  True  Miracles,  the  Falfe 
would  be  much  more  likely  to  miflead  ma- 
ny, and  to  make  others  reject  the  Belief  of 
any  Miracles  at  all. 

If  Prophecies  and  Miracles  had  been  fre- 
quent in  the  Jewi/b  Church  to  the  coming 
of  our  Saviour,  his  Prophecies  and  wonder- 
ful Works  had  not  fo  well  diftinguifhed  and 
manifeftcd  him  to  be  the  Chrift.  But  when  af- 
ter fo  long  an  IntermifTion,  they  were  a- 
gain  revived  in  him,  this  (hewed  him  to  be 
the  great  Prophet  and  Mejjias  who  was  ex- 
pected. And  it  is  very  obfervable,  that  as 
Miracles  had  been  dilcontinued  for  a  •long 
time  among  the  Jews  ;  lb  St.  John  Baptzjt, 
who  Was  more  than  a  Prophet,  and  one  of  the 
greateft  of  all  the  Men  that  had  been  before 
him;  yet  wrought  no  Miracles,  that  he 
might  be  the  better  diftinguiihed  from  the 
Mejjias,  and  that  there  might  arife  no  doubt 
in  the  Minds  of  any,  which  of  them  was 
the  Chrift.  And  when  our  Saviour  had 
been  acknowledged  to  be  the  Chrift  in  all 
Parts  of  the  World,  it  was  fit  that  Miracles 
Ihould  ceale,  to  preferve  the  Authority  due 
to  the  Miracles  wrought  by  himfelf,  and  his 
Difupies,  it  being  more  for  the  Honour  of 

'  Chrift, 


of  the  Chrflian  Religion.  501 

Chrifr,  that  the  Miracles  wrought  in  his 
Name  mould  ceafe,  when  his  Religion  had 
been  fully  Eftablifhed,  than  that  Men  mould 
be  tempted  to  doubt  who  was  the  true 
Chrift,  and  which  was  the  true  Religion, 
upon  the  account  of  falfe  Miracles  wrought 
in  opposition  to  the  True. 

IV.  Another  Reafon  why  the  Gift  of  Mi- 
racles has  been  with-held  in  latter  Ages  may 
be  this ;  becaufe  fince  there  has  been  a  general 
depravation  of  Manners  among  Chriftians, 
it  would  have  proved  a  great  occafion  of 
Pride  and  Vain-Glory  to  thole  who  had  pol- 
feftit,  as  we  find  it  was  to  fome  even  in 
the  times  of  the  Apoftles,  .1  Cor.  xii.  xiv. 
And  our  Saviour  faw  it  requifite  to  give 
Caution  to  his  Dilciples,  Notwithftand-  ' 
ing  in  this    rejoice  not,  that  the    Spirits  are 

jubjecl  unto  you,  but  rather  rejoice,  becaufe 
your  Names  are  written  in  Heaven,  Luke  x. 
20.  It  muft  be  an  eminent  and  truly  Pri- 
mitive Piety,  that  could  bear  the  having  of 
fuch  Gifts  with  an  humble  and  Christian 
Temper  of  Mind. 

V.  It  is  an  Obfervation  of  (f)  my  Lord  (f)  Advm. 
Bacons,  That  there  was  never  Miracle  wrought  ?£***• 
by  God  to  Convert  an  Atheift,  becaufe  the  Light 

of  Nature  might  have  led  him  to  confefs  a.  God : 
But  Miracles  are  defgned  to  Convert  Idolaters, 
and  the  Superftitious,  who  have  acknowledged  a 
Deity,  hut  erred  in  his  Adoration  ;  becaufe  no 
Light  of  Nature  extends  to  declare  the  Will 

Kk  3  and 


502  The  'Reasonableness  and  Certainty 

and  true  Worfkip  of  God.  For  the  fame  Rea- 
Ion,  when  once  the  true  Religion  is  confirm- 
ed in  fuch  a  manner,  as  to  have  the  fame 
Evidence  for  it,  which  there  is  for  the  Exi- 
gence of  God  himfelf,  Miracles  are  no  more 
to  be  expected  to  convert  an  Infidel,  than 
to  convert  an  Atheift.  Among  Men  of 
Learning  and  Reafon  there  ought  to  be  no 
more  doubt  of  the  Truth  of  the  Gofpel,  than 
of  the  Being  of  a  God,  and  they  without  the 
(g)  De     help  of  Miracles  may  inftrucl:  others,     (g)  A- 

I  rdCUrSa-  cofta  enclmrnig  mto  tne  Caufe,  why  Miracles 
lute.  ub.  are  not  wrought  by  the  prefent  Miffionaries 
ii.  e.  9.    for  the  Converfion  of  Heathen  Nations,  as 
they   were  by.  the  Chriftians  of  the  Primi- 
tive Ages,    gives  this  as  one   Reafon,  be- 
•  caufe  the  Chriftians  at  firft  were  ignorant 
Men,  and  the  Gentiles  learned  ;  but  now  on 
the  contrary  all  the  Learning  in  the  World  is 
employ 'd  for  the  Defence  of  :he  Gofpel,  and 
there  is  nothing  but  Ignorance  to  oppofe  it ; 
and  there  can  be  no  need  of  farther  Miracles 
in  behalf  of  fo  good  a  Caufe,  when  it  is  id 
the  Hands  of  fuch  able  Advocates,  againfl  ib 
weak  Adverfaries. 

However,  though  there  be  no  fuch  change 
as  was  wont  formerly  to  be  wrought  in  the 
vifible  Courfe  of  Nature,  in  Confirmation  of 
our  Religion,  yet  there  is  flill  a  Divine . 
Power  evident  among  'Chriftians  living  in 
Heathen  Countries.  For  the  Devil,  who 
tyrannized*  over  thefHcathens,  has  no  Pow- 
er 


of  the  Chrijlian  Religion.  503 

cr  over  Chriftians  dwelling  among  them  ; 
of  which  the  Indians  have  taken  great  No- 
tice, and  have  (h)  declared   the  Chriftians^)  Lerii 
happy  in  being  freed  from  the  Tortures  of  Navig!  in 
Wicked  Spirits;  by  which  they  find  them-Brafii. 
felves  often  feized  on  the  fudden  in  a  ter- c' l6' 
rible  manner,  and  ft  and  in  perpetual  fear  of 
them,      (i)  Chriftians  ^    they    do  acknowledge^1')  Capt. 
have  a  Prerogative  above  them/elves^  and  not  H^aXQef 
to  be  under  the  Tower  of  thefe  Infernal  SpiritsXsylon, 
It  is  fo  generally  related  by  Travellers  of  aUp*r' lu* 
Profeflions,    both  Proteftants   and  Papifts, 
that  the  Devil  exercifes  a  manifeft  Tyranny 
over  the  Heathens,  but  is  able  to  do  nothing 
to  the  Chriftians  abiding  amongft  them ; 
that  this  cannot  be  denied  to  be  a  plain  Ar- 
gument of  a  Divine  Power  dilcovering  it  felf 
in  Confirmation  of  the  Chriftian  Religion, 
though  not  by  fuch  Miracles  as  were  former- 
ly wrought,  becaufe  there  is  no  longer  any 
need  of  them. 


Kk  4  CHAR 


jo^j.  The  Reafonablenefs  and  Certainty 

CAHP.    XXX 

Of  the  Caufes  why  the  Jews  and  Gentiles 
rejected  Chrift5  notwithjianding  all  the 
Miracles  wrought  by  Him  and  his  A- 
les. 


T  Hough  the  Chriftian  Religion  be  mofl 
certain  in  it  felf,  yet  there  is  a  Super- 
natural Grace  required  to  make  us  through- 
ly and  effectually  convinced  of  the  certainty 
of  it.  No  Man  can  come  to  we,  fays  our  Sa- 
viour, except  the  Father,  which  hath  fent  me, 
draw  him .-  and  this  is  declared  to  be  the 
Reafon  of  the  Infidelity  of  fuch  as  were  of- 
fended at  his  Dodtrin,  and  departed  from 
him.  But  there  are  fome  of  you  that  believe 
not ;  for  Jefus  knew  from  the  beginning  who  they 
were  that  believed  not ;  and  who  fhould  betray 
him  ;  and  he  faid,  Therefore  /aid  I  unto  you, 
that  no  Man  can  come  unto  me,  except  it  be 
given  unto  him  of  my  Father,  John  vi.  64,  65'. 
So  that  the  Belief  of  the  Gofpel  is  filled  a 
Divine  Faith,  not  only  in  refpecl:  of  its  Ob- 
ject, but  of  its  efficient  Ca ufe.  In  attaining 
to  the  Kno\^edge  of  the  Truth  of  Religion, 
we  mujt  proceed  upon  %h&  fame  Principles  of 
Reafon,  by  which  we  proceed  in  attaining 
to  the  Knowledge  of  any  other  Truth.  But 
4  Reafpn, 


of  the  Chrijlt  an  Religion.  50  5 

Reafon,  when  it  comes  up  to  the  Evidence 
even  of  Demonftration,  though  it.fatisfies  the 
Underftanding,  yet  doth  not  neceflarily  gain 
that  firm  and  lafting  Aflent  of  the  Will,  which 
is  required  in  Faith  ;  but  when  the  thing 
proved  to  be  true,  is  unacceptable,  againft 
the  Inclinations  of  the  Will,  and  againft  the 
former  Opinions  and  Perfuafions  of  the  Un- 
derftanding, the  prefent  Convictions  of  the 
Underftanding  are  foon  ftifled  and  overpower- 
ed by  the  prevailing  Force  of  the  Will  and 
Affections,  which  carry  the  Mind  off  to  o- 
ther  and  contrary  Objects,  which  it  has  been 
wont  to  think  of  and  believe.  Thus  it  was 
in  the  Academkks  and  Scepttcks ;  they  could 
not  but  have  the  fame  fenfe  of  Mathematical 
Demonftrations,  and  other  clear  Truths, 
which  the  reft  of  Mankind  have,  whilft  they 
thought  of  them,  and  attended  ftrictly  to 
them :  But  by  a  conftant  Practice  to  amufe 
themfelves  with  Subtilties,  they  had  wrought 
themfelves  to  a  Perfuafion ,  that  nothing 
could  be  certainly  known  to  be  true  ,•  and 
this  general  and  habitual  Opinion  foon  ftifled 
the  Evidence  of  any  particular  Truth,  which 
could  be  reprefented  never  lb  clearly  to  their 
Minds. 

To  as  many  therefore  as  lay  under  long 
and  violent  Prejudices,  by  reafon  of  their 
former  Opinions,  and  of  their  Pride  and 
Vanity  in  contending  for  them ;  or  by 
reafon  of  any  of  thole  Lulls,  which  are  fa 

con- 


$0 6  The  Reafonablenefs  and  Certainty 

contrary  to  the  Purity  of  the  Gofpel;  to 
fuch,  an  extraordinary  and  miraculous  Pow- 
er of  Grace  was  necetfary  to  eftablifh  them 
in  the  Faith,  or  elfe,  though  they  belie- 
ved for  the  prefent  at  the  light  of  lome 
Miracle,  yet  this  was  no  lafting  or  well- 
grounded  Faith,  John  ii.  13,  24.  And  that 
Grace,  which  was  neceflary  to  their  Faith, 
was  denied  to  fome  for  their  Sins,  that  they 
fhould  not  fie  with  their  Eyes,  nor  underfland 
with  their  Heart,  and  be  converted,  John 
xii,  40.  So  that  Men  of  great  Learning  and 
worldly  Wifdom  might  {till  continue  Unbe- 
lievers, and  not  fubmit  to  all  the  Evidence  of 
the  Gofpel,  becaufe  the  Do&rin  of  the  Go- 
fpel being  fo  contrary  to  their  Habitual 
Thoughts  and  Inclinations,  there  was  fome- 
thing  neceflary  to  convert  the  Will  and  Af- 
fections, and  to  lubdue  the  former  Habits 
which  had  been  rooted  in  their  Minds  by  fre- 
quent Acls  and  length  of  Time,  and  which 
were  too  ftrong  for  any  Convictions  of  the 
Underftanding,  that  confided  but  in  tran- 
fient  A&s,  and  were  foon  loft  and  vaniflied, 
through  the  prevailing  contrary  Habits  both 
of  the  Underftanding,  and  Will,  and  Affe- 
ctions. And  therefore  Faith  muft  ncceflarily 
be  an  etlcd;  of  Grace  as  well  as  of  Realbn  ; 
and  where,  becaufe  of  former  Sins  and  Provo- 
cations, this  Grace  was  not  vouchfafed,  there 
could  be  no  Faith,  though  there  might  be 
ibme  tranfient  Convictions  of  Mind,  ibme 

faint 


of  the  Chrijiian  'Religion,  507 

faint  Glimmerings,  which  were  foon  damped 
and  extinguiihed,  being  overpowered  by  for- 
mer contrary  Perfuafions.  And  for  the  fame 
Reafon,  thofe  who  had  left  Wifdom  and 
Knowledge,  but  were  not  under  the  Power 
of  Habitual  Lulls  and  Paffions,  and  therefore 
were  more  eafily  perfuaded  to  any  thing,  of 
the  Truth  whereof  they  were  once  convinced, 
were  like  wife  the  more  eafily  converted. 

The  Caufes  why  the  Word  became  un- 
fruitful, and  fo  little  prevailed  with  many 
Men,  are  in  the  Parable  of  the  Some r  declared 
to  be  either  inconfiderate  Negligence  and  Ig- 
norance, and  the  Advantage  taken  from  thence 
by  Satan,  or  want  of  Conftancy  in  Times  of 
Tribulations  and  Perfections,  or  the  Cares  of 
this  World,  and  the  Deceitfulnefs  of  Richesy 
and  the  Lufts  of  other  things,  Matth.  xiii.  18. 
Mark  iv.  9.  It  was  next  to  an  impossibility 
for  a  rich  Man  to  enter  into  the  Kingdom  of 
God,  or  to  become  a  Chriflian.  They  were 
not  Natural  fo  much  as  Moral  Accompliih- 
ments,  not  fo  much  Parts  and  Learning,  as 
an  honeft  and  humble  Mind,  which  were 
the  requ'fite  Qualifications  for  Men  to  be- 
come Chriflians :  Becaufe  as  God  the  more 
freely  beftowed  his  Grace  upon  Men  thus 
qualified,  fo  they  were  the  better  difpofed 
to  be  wrought  upon  by  it ;  whereas  others, 
though  they  wanted  a  greater  meaiure  of 
Grace,  yet  had  lefs  vouchiafed  to  them.  For 
God  reftjhth  the  Proudy  hut  giveth  Grace  to  the 
Hamlk*  Thus 


508  The  Reafonabfaiefs  and  Certainty 

Thus  much  in  the  General,  I  now  proceed 
to  give  a  particular  Account  of  the  Cauies 
of  the  Unbelief  both  of  the  Jews  and  Gen-* 
tiles. 

I.  Since  there  is  fo  great  Evidence,  that 
our  Saviour  is  the  true  Chrifl,  it  may  feem  a 
wonderful  and  almoft  an  incredible  thing, 
that  the  Jews  Ihould  fo  generally  reject  him, 
notwithflanding  all  the  Means  and  Oppor- 
tunities which  they  had  above  other  Nations 
of  being  converted.     But, 

i.  The  Jews  and  Profelytes  were  convert- 
ed in  vaft  Numbers.  Befides  the  Shepherds, 
Simon  and  Anna  the  Prophetefs  acknowledg- 
ed and  adored  our  Saviour  in  his  Infancy,  as 
the  true  Meffia^  Luke  ii.  15",  36.  and  it  is 
(k)  Bux-  probably  (k)  iuppofed  that  this  was  Rabban 
Abbrtv.  Simeofty  the  Son  of  Hillel,  and  Father  of  6  a- 
Hebr.  tnaliel.  The  Title  of  Rabban  was  the  high- 
eft  of  all  Titles,  signifying  a  Prince  rather 
than  a  Doctor  or  Teacher,  as  Rabbi  doth  ,• 
and  there  were  but  Seven  of  the  Pofterity  of 
Hillel  who  were  dignified  with  it.  Nicade- 
mm,  Jofeph  of  Arimathca,  and  many  others 
of  Note  and  Eminency  received  the  Chriftian 
Faith.  About  Three  fhoufand  were  converted 
at  one  time,  Atts  ii.  41.  Great  Numbers  were 
converted  not  only  of  the  People,  but  of  the 
Priefts  alio,  Atls  vi.  7.  All  that  dwelt  at 
Lydda  and  Saron^  Acts  ix.  35-.  Many  of  the 
Jews  and  Religious  Profelytes  followed  PauH  and 
Barnabas,  Acts  xiii.  43.  At  Iconium  a  great 

multitude 


•  of  the  Chrijlian  Religion.  509 

multitude  of  the  jews  believed,  A£ts  xiv.  1. 
Crifpus,  Chief  Ruler  of  the  Synagogue,  believed 
on  the  Lord  with-  all  his  Houfe,  Adts  xviii.  8. 
And  Softhenes,  another  Chief  Ruler  of  the  Sy- 
nagogue, Acts  xviii.  19.  1  Cor.  i.  1.  Apollos  an 
eloquent   Man,  and  mighty   in  the  Scriptures, 
was  a  Chriftian,  Alls  xviii.  2,4.     Many  thou- 
fands  (or  Myriads  in  the  Greek,)  ^j-xxi.20. 
And  the  number  of  them  which  were  Jealed, 
Was  an  Hundred  and  forty  and  four  thoufand  of 
all  the  Tribes  of  the  Children  of  Ifrael,  Rev. 
vii.  4.  The  People  were  generally  well-dif- 
pofed  to  receive  the  Gofpel  ,*  and  when  the 
Chief  Pnefts  and  Rulers  would  have  Perfe- 
cuted  our  Saviour  and  his  Apoftles,   they 
were  often  forced  to  defift  for  fear  of  the  Peo- 
ple.    And  if  the  Apoftles  did  not  depart  (/)  (/;  Eufefc, 
from  Jerufalem  in  the  fpace  of  Twelve  Years  Sift-  Hg- 
(  as  there  is  Reafon  to  believe,)  the  number 
of  Converts  in  all  that  time  mud  needs  be 
extreamly  great.     The  Church  of  Jerufalem 
flourifhed  exceedingly  from  the  Beginning, 
and  the  Bifhops  of  that  City  were  of  the  Na- 
tion of  the  Jews  for  (m)  Fifteen  Succefllons,  (*»)  Id  .lib. 
even  to  the  final  deftru&ion  of  it  by  Hadrian.  ^  *•* 
Many  of  the  Rulers  being  converted,    thever.iib.  " 
Scribes  and  Pharisees  made  their  Complaints11,  €"U- 
that  the  whole  City  of  Jerufalem  would  turn 
Christians,  as  in)  Hegefippus  informs  us  ,•  and  (n)  EufeK 
the  Pharifees  faid  of  our  Saviour,  when  he  |r '^mltm 
was  upon  Earth,  Behold  the  World  is  gone  after 
him,  John  xii.  19.     The  Epiftles  of  St.  Peter 

and 


501  The  Reafonablenefs  and  Certainty 

and  St.  James,  and  chat  of  St.  Paul  to  the  FJe- 
brews,  purpofely  dire&ed  to  the  Jews  and 
Ifraelites,  (hew  that  their  Converfions  were 
very  numerous  both  in  Judea  and  in  other 
■{>)  Eufeb.  Countries,     (o)  Eujebius  takes. particular  no- 
li^ p^.tjee  of  the  Multitudes  of  Believing  Jews  in 
the  Bifhoprick  of  Jerufalem,  when  Jujhs  the 
Third  Bifhop  iucceeded  to  that 

•ftheplhnit^Go'vtrnment     ScC.        And    (p)    at     Antkch,    and 

*/  churches,  c.  5.  *»^  Dr.    Rome ,  and  Ephejus-  there  was  one 
SSZlrt&ft"   Bilhop  of  the  converted  ?«»,  and 

another  of  the  Gentiles,  and,  as 
Dr.  Hammond  fuppoies,  at  Jerufalem  like- 
wife,  but  there  is  little  Proof  of  *t.  And 
fome  of  the  mod  Learned  Jews  have  been 
converted  not  only  in  theie  Times,  but  in 
latter  Ages.  Epiphanius  was  brought  up  in 
the  Jewiih  Religion,  as  the  Greek  Menology 
(?)  Epi-  certifies,  and  he  acquaints  us,  that  (y)  File/ 
Hse"'  30  thejewifh  Patriarch  lent  for  a  Biihop  co  Bap- 
n.  4.  tize  him  upon  his  Death-Bed.  Samuel  Moro- 
chianus,  Petrus  Aiphonjus,  Paulus  Burgenfis, 
Nicolas  de  Lyra,  Petrus  Galathnu,  Treme/lius, 
and  other  Learned  Men  educated  in  the  Jew- 
iih Worfhip,  upon  their  Converfion  have  been 
eminent  Defenders  of  the  Chriflian  Religion. 
F/ieronymus-  a  S.  Fide,  after  his  Converfion, 
is  laid  to  have  brought  over  many  Thoufands 
to  Chrifhanity. 

And  the  Samaritans  as  well  as  the  Jews  be- 
lieved, and  were  baptized  both  men  and  women, 
even  Simon  Magus  himfelf,  Afts  viii.  12,  13. 

2.  Many, 


of  the  Chrifiian  'Religion.  5  1 1 

2.  Many  eve  11 among  the  Chief  Rulers  were 
convinced  that  Jefus  is  the  Chrift,  who  durfl 
not  own  him,  Job.  xii.  42.  43.  But  the 
Love  of  Riches,  and  the  Praife  of  Men,  made 
them  diflemble  their  Convictions,  and  Act: 
againfl  their  Conferences,  as  we  fee  too 
many  amongfl  us  Act  againfl  their  own 
Knowledge,  and  avowed  Principles,  every 
day. 

3.  Many  had  Blafphemed  the  Holy 
Ghofl,  and  thereby  rendred  themfelves  un- 
capable  of  the  Mercies  of  the  Gofpel ;  and 
others  by  their  other  great  Impieties,  had 
brought  them  to  fuch  an  Impenitent  flate ; 
that  their  Eyes  were  blinded,  and  their  Ixarts 
hardned ,  that  they  fhould  not  fee  with 
their  Eyes,  nor  underfland  with  their  Hearty 
and  he  converted,  Job.  xii.  40.  Aft.  xxviii.  25. 
Rom.  xi.  8.  And  this  feems  to  have  been  one 
Reafon,  why  Chrift  commanded  his  Difci- 
ples  to  conceal  his  Perlbn,  and  to  fay  no- 
thing of  his.  Transfiguration  till  his  Refur- 
rection,  Matt,  xvi.  20.  xvii.  9.  that  he  might 
difcover  himfelf  by  degrees,  and  that  the 
Jews  might  gradually  be  prepared  to  Ac- 
knowledge him,  and  not  Sin,  beyond  all  pof- 
fibility  of  Converfion,  before  his  Refurre- 
ction,  and  the  manifeftation  of  the  Power 
of  the  Holy  Ghofl  in  the  Apoflles,  which 
was  the  lafl  means  of  Salvation,  and  thofe, 
who  rejected  this,  were  Self-condemned,  and 
judged  themjehes  unworthy  of  ever  lading  Life, 

«  Aft. 


j  i  2  The  Reasonableness  and  Certainty 

Aft.  xiii.  46.  or,  in  effect,  they  denounced 
the  Sentence  of  Damnation  againil  them. 

4.  The  Jews  had  violent  Prejudices  againft 
the  Gofpel  out  of  Zeal  to  their  Law,  and  to 
their  Traditions,  which  were  in  fo  much  fi- 
fteen} and  Veneration  amongft  them,  they 
feared  that  their  Believing  in  Chrift  might 
prove  an  occafion  to  the  Romans  to  come 
and  deftroy  them.     If  we  let  him  thus  alone, 
all  Men  will  believe  on  bimy  and  the  Romans 
fhall  come,  and  take  away  loth  our  Flace  and 
Nation ,  Jo.  xi.  48.  And  to  prevent  this,  the 
Chief  Pricfts,  and  the  Pharilees,  in  Council 
agreed  to  the  Expedient  propoicdl  by  Caia- 
phasy  of  putting  Chrift  to  death,  imagining 
that  would  effectually  put  a  flop  to  the  fprea- 
ding  of  his  Doctrin  among  the  People,  whoj 
above  all  things,  could  not  endure  to  hear 
of  Chrift  Crucified;  for  they  had  ?eneral  and. 
earnefl  Expectations  of  a  temporal  Mejjias, 
whom  not  only  their  own  carnal  Hearts  inclin- 
ed them  to  hope  for,  but  their  Religion,  as 
they  imagined,  commanded  them  to  expeel:. 
And  the  Family  of  the  famous  Hi  lie  I  being 
in  fo  much  Power  and  Authority  at  that 
time,  might  be  a  great  inducement  to  them, 
to  confirm  them  in  their  hopes,  and  to  har- 
den them  againfl  the  Belief  of  a  Crucified 
f-)Lightf.A&?$ftfi.     F°r  (/)  M-iOel  himfelf  held  the  Go- 
Hebr.  &  vcrnmcnt,  or  Prefidentiliip,  of  the  Sanhedrim 
uircit.in  Forty  Years,  and  his  Son  and  Grandfons  af- 
Matt.ir.i  ter  him  in  a  continual  Succe/Tion,  for  an 

Hundred 


of  the  Cbrijlian  Religion.  j  I  j 

Hundred  Years  before  the  Deftrudtion  of 
Jerufalem  :  So  that  rfe  Splendor  and  Pomp  of 
this  Family  oitHillel,  fays  Dr.  Laghtfeotf 
had  fb  obfcured 'the  reft  of  the  Families  of 
L?aroicl\  Stock,  that  perhaps  they  believed, 
or  expected  the  lei's,  that  the  Meffias  mould 
fpring  from  any  of  them  ;  and  one  of  their 
Rabbins^  in  the  Babylonian  Gemara,  was  al* 
mod  perfliaded,  that  Rabbi  Judah,  of  the 
Family  of  Hi//el,  was  indeed  the  Meffias, 
They  were  all  very  unwilling  to  find  him  in 
fb  low  and  afflicted  a  Conation,  when  the 
Luftre  of  this  Family  had  for  fo  long  a  time 
attrad^d  their  Sight  and  Expectation;  info- 
much  that  Rabban  Simeon,  the  Son  of  Hillel^ 
is  but  flightly  mentioned,  and  not  with  that 
Encomium,  with  which  the  reft  of  that  Fami^ 
ly  are  wont  to  be  Celebrated  by  the  Jew:/fh- 
Writers ;  for  this  Reafon,  Qg )  if  Buxtoyj  be  (5)De Ab- 
not  miftaken,  becaufe  he  was  the  fam^  Sime-  breV- 
on  who  declared  our  Saviour  to  be  r^8e  Chrift.Hebn 

Tho'  the  Jews  muft  have  b,<*en  convin- 
ced ( if  they  would  have  attended  to  them  ) 
by  all  manner  of  other  Meatus  and  Evidence, 
that  Jefus  was  the  Meffias,  yet  they  efteem- 
eji  Temporal  Pomp  and  Orandeur  lb  efTenti- 
al  to  the  Perfon  and  Cx!ara&er  of  the  Meffias, 
that  they  thought  the  meannefs  of  our  Savi- 
our's Condition,. -and  the  Ignominy  of  his 
Death,  was  fuPjdent  to  overthrow  all  the 
Arguments  w^ch  they  could  poflibie  have, 
of  his  being  the  Chrift  ;  indeed  their  Minds 

L  1  were 


5  1 4  The  'Reasonableness  and  Certainty 

were  fo  fixe  upon  this  mifhken  Indication, 
that  they  little  regarded  any  other. 

This  bred  in  them  that  Ignorance,  which 
was  truly  very  culpable,  but  which  yet  \va,s 
taken  notice  of  in  their  Favour,  as  fome  mi- 
tigation of  fo  heinous  a  Crime,  as  the  Cru- 
cifying of  the  Son  of  God,  Luke  23.  34. 
Acl:  3.  17.  13.  27.  1.  Cor.  11.  8.  But  with- 
all  it  made  them  exceeding  obflinate,  and 
Deaf  to  all  the  Arguments,  that  could  be  of- 
fered to  convince  them.  When  St.  Stephen- 
hid  anfwered  their  Accufations,  and  fully 
argued  the  cafe  '  with  them,  they  gnajhed  on 
him,  with  their  Teeth,  and  cried  out  with  a 
loud  Voice,  andftopt  their  Ears%  and  ran  upon 
him,  and  ft  one  d  him  A&.  .7.  54  $  7.  And 
when  St.  Paul  had  declared  in  all  Particu- 
lars, how  he  was  converted,  and  appealed 
to  the  High  Prieft,  and  to  the  E  ft  ate  of  the 
Elders,  for  the  Truth  in  part  of  what  he  rela- 
ted ;  yet  the  People  in  a  Rage  and  Tumult 
lift  up  their  Voices,  and  J  aid,  Away  with  fuch 
a  Fellow  from  the  Earth,  for  it  is  not  ft  that 
he  fhouldlive ;  they  cried  out,  and  c aft  off  their 
Clothes,  and  threw  dufl  into  the  Air,  Acl". 
xxii.  22.  23.  Thefe  are  not  the  Actions  of 
Reafonable  Men,  no  wonder  therefore,  that 
they  were  not  convinced  by  Reafon. 

5-.  Falfe  Chrifts  and  falfe  Prophets,  with 
their  Signs  and  Wonders,  were  then  very  fre- 
quent, infomuch  that  if  it  had  been  poffihle, 
they  would  have  deceived  the  very  Eletl,  Matt. 

xxiv. 


of  the  Chriflian  "Religion*  515 

xxiv.  24.  And  the  Jews  were  mnch  more 
enclined  to  give  Credit  to  thefe,  who  com- 
plied with  their  Lufls  and  Defires,  than  to 
examine  and  confider  the  cleareft  Evidence, 
which  mull:  oblige  them  to  take  up  the 
Crofs,  and  follow  a  Crucified  Saviour.  The 
Crofs  of  Chrift  was  to  the  Jews  a  fiumbling 
Block,  and  they  would  believe  any  thing  ra- 
ther than  it. 

6.  Upon  thefe  and  fuch  like  Caules,  the 
Jews  rejected  their  Mejjias9  and  ftill  continue 
in  Unbelief,  whereby  are  fulfilled  many  Pro- 
phecies concerning  this  very  thing,  and 
whilft  they  endeavour  in  vain  to  diiprove 
all  other  Arguments,  their  Infidelity  and 
Obftinacy  it  felf  is  an  Argument  againft 
them,  the  Prophets  having  foretold  that  they 
would  thus  reject  their  MeJJias  as  St.  Paul 
proves,  Rom.  ix.  27.  And  it  was  no  new, 
or  ftrarlge  thing,  that  the  Jews  lhould  refift 
the  Holy  Ghoft,  they  always  did  it,  as  St.  Ste* 
,  phen  tells  them,  as  your  Fathers  did,  [0  do  ye-. 
Which  of  the  Prophets  have  not  your  Fa* 
thers  persecuted  *  And  they  have  JIain  them7 
which  Jhewed  before  of  the  Coming  of  the  Juji 
One,  of  whom  ye  have  been  now  the  Betrayers 
and  Murder erSy  Aft.  vii.    5*5-,   5-2. 

II.  What  great  Numbers  of  the  Heathen 
Nations,  in  all  parts  of  the  World,  were 
converted  to  the  Chriftian  Religion,  is  evi- 
dent both  from  Chriftian  and  Heathen  Au- 
thors of  thofe  Ages,  in  which  the  Gofpel  was 
L  2  firft 


V 


5  1 6  The  Reafonablenefs  and  Certainty 

firft  Preached ;  and  conftdering  the  general 
Depravation  both  of  the  Manners  and  Prin- 
ciples of  thofe  Times,  it  is  no  wonder  that 
many  mould  be  contented  with  any  Religi- 
on, or  with  no  Religion  at  all,  fo  that  they 
might  retain  their  Vices,  rather  than  attend 
to  any  Arguments,  which  could  be  brought 
in  proof  of  a  Religion,  that  muft  oblige 
them  to  abandon  and  Crucify  all  their  Lufts 
and  Sins,  and  renounce  their  Eafe  and  Safe- 
ty, to  live  in  Difgrsce  and  Mifery,  and  die 
in  Torments.  However,  notwithftanding 
all  thefe  Dilcouragcmcnts,  there  was  no 
Rank,  nor  Order  of  Men,  nor  Seel  of  Phi- 
lofophers,  but  divers  of  the  beft  and  wifeft 
of  them  were  early  Converts  to  the  Chrifti- 
an  Faith,  fuch  as  Dionyjfius  the  Areopagite ; 
Jufiin  Martyr,  Athenagoras^  Tertulhan,  Ar- 
nobhiSy  and  others.  And  as  nothing  but  the 
clear  Evidence  and  Force  of  Truth  could 
convert  thefe,  fo  it  is  no  unaccountable 
thing,  that  others  fhould  ftand  out  and  Op- 
pofe   it.     For 

I.  The  Greeks  fought  after  IVif/om;  they 
were  only  for  high  and  Subtil  Speculations, 
and  were  fo  polled  with  their  own- Notions, 
and  a  Conceit  of  themfelves,  that  they  would 
give  no  Attention  to  a  Company  of  igno- 
rant Men,  who  told  them  a  plain  Truth  of 
one,  that  had  been  Crucified,  and  Role  a- 
gain  from  the  Dead.  Cbrifl  crucified 'was  unto 
the  Jews  a  Stumbling-Block, and  unto  the  Greeks 
Fiolijhhefs,  i  Cor.  i.  xz.   23.  And 


of  the  Chriflian  Religion.  5  1 7 

And  the  feveral  Tenets  of  Philofophy  then  . 
in  Vogue,  were  a  great  obflru&ion  to  all 
fuch,  as  thought  themfelves  skilled  in  them, 
to  hinder  them  from  becoming  Chriflians ; 
and  we  find  that  fome  of  them  after  their 
Converfion  could  not  foon  lay  afide  all  their 
Philofophical  Notions.  The  Epicureans,  a 
confident  and  vain  Seel,  would  receive  no- 
thing that  could  be  faid  to  them  of  a  Refur- 
re&ion  and  another  Life,  but  with  Scorn 
and  Contempt  :  And  fome  faid,  What  will 
this  B abler  fay  ?  And  when  they  heard  of  the 
Refurreclton  of  the  Dead,  fome  mocked,  A&S 
xvii.  18,  32.  The  Platoniftsheld  a  Revolu- 
tion of  all  Things  into  their  former  State,  in 
fome  certain  Term  of  Years,  and  therefore 
they  by  their  own  Principles  mufl  look  up- 
on all  only  as  aConfequence  of  fuch  a  Revo- 
lution and  a  Period  of  Time.  The  Peripa- 
teticks  were  perfuaded,  that  the  World  is 
eternal,  and  therefore  laught  at  thole  who 
feemed  to  them  to  teach  that  it  was  now 
jufl  at  an  end,  and  declared  that  it  had  a 
Beginning  not  many  Thoufands  of  Years  be- 
fore. The  Stoicks,  who  mightily  improved 
the  Moral  Part  of  Philofophy,  by  borrow- 
ing from  the  Chriflian  Doclxin,  yet  hold- 
ing that  all  Things  are  under  an  inevita- 
ble Fate  and  Deftiny,  had  fuch  a  perpetual 
curb  upon  them,  as  left  them  no  Liberty  to 
think  of  changing  their  Opinions  ;  one  of 
which  was  that  there  is  nothing  Immaterial, 
L  1  3  a  plain 


5  1 8  The  Reafonab/enefs  and  Certainty 

a  plain  Contradiction  to  the  Fundamental 
Doctrins  of  the  Chriftian  Religion. 

Befides  there  was  a  great  deal  of  Pride  in 
(')  Arrj-  the  very  Compofition  of  a  Stoick.    It  (t)  ap- 
lib.  iff.    Pears  fr°m  tne  Account  which  Arrian  has 
c.  7*.       given  of  Ej>icctetusy  that  neither  the  Jewifli 
Law,  nor   the  Ghriftian  Religion  was  un- 
known to  him  ,•  for  in  the  Difcourfes  which 
he  has  prefer ved  of  Epitletus,  we  find  him 
fometimes  ufing  the  fame  words  with*  the 
Scriptures.      But  it  appears  likewife  from 
thofe  Dilcourles,  that  Epicletus  was  a  great 
Admirer  of  Diogenes  the  Cynick,  and  imita- 
ted him  in  his  Pride  and  Haughtinefs.     For, 
magnifying  himfelf  as  one  lent  by  God  to  be 
an  Example  to  the  World,  and  to  prove  that 
the  high  Sayings  of  the  Stokks  are  not  vain 
Boafts,  but  real  and  pra&icable  Truths,  he 
at  lad  thus  concludes,  "  How  do  I  converfe, 
fays  he,  "  with  thefe  Men,  whom  you  fear 
"and  admire?     Do  not   I   treat  them  as 
Slaves  ?    Who,  when  he  fees  me  doth  not 
think  he  fees  his  King  and  his  Matter  ? 
There  could  be  little  hope,  that  iuch  a  Man 
fhould  be  wrought  upon  by  a  Religion  which 
enjoineth,    That   in    lovolinefs  of  mind  eich 
efleem  other  letter  than  thevnfelves,  Phil.  ii.  3. 
ty"a'*rTS!0  Seneca  in  fome  places,  writes  as  if  he 
vt"  tecum  had  been  tranferibmg  the  Scriptures,  but  he 

r/?,    intus 

eji.     It  a  dico,  Lucili,  facer   intra  nos  fpin'tus  ftdet,  honorum,  wa'.ornmqut 

Hojirortm  obfirvater  &  chJIqs,  &c.     SeneC-  Epift.  ^l. 

is 


of  the  Cbriftian  'Religion.  yip 

is  not  always  the  fame,  and  he  likewife  dis- 
covers a  ftrange  Vanity' and  Conceit  of  him- 
felf  and  his  own  Writings.  For  citing  a  Paf- 
fage  of  Epicurus y  where  he  told  his  Friend, 
That  if  he  defired  Glory,  his  Letters  mould 
make  him  more  famous  than  all  thofe  things 
which  he  cfteemed,  or  for  which  he  was 
eftcemed.  (a)  Seneca  aflures  Lt*ciliusy  That  (*)  Epifh 
he  could  promife  him  as  much  as  Epiturus**' 
had  done  his  Friend  :  For  he  mould  be  Fa- 
mous in  future  Times  ,•  and  could  raife  and 
perpetuate  the  Fame  of  whomfoever  he  plea- 
fed. 

The  Pythagoreans  were  a  fuperftitious  Sect, 
and  were  apt  to  alcribe  all  to  Magick  ;  and 
.befides  they  had  given  themfelves  up  by  a 
blind  Obedience  to  their  Mailer's  Dictates, 
and  therefore  were  to  regard  no  Realbns  nor 
Arguments  againfl  them.  Infhort,  thePhi- 
lolbpers  were  all  exceedingly  prepoffeft  and 
prejudiced  by  fome  peculiar  Opinions  of 
their  own,  befides  the  general  Prejudices, 
which  they  lay  under  with  the  reft  of  the 
World.  And  all  Men  of  any  Learning  and 
Education  ftudied  the  Books  of  the  Philofo- 
phers,  and  were  commonly  addicted  to  one 
Se£t  or  other. 

It  muft  be  confeft,  that  Vanity  and  the 
Praife  of  Men  was  the  chief*  aim  of  many 
of  the  Philofophers ,  as  Tertullian  and 
others  of  the  Fathers  object,  a*d  therefore 
ihey  were  very  unlikely  to  become  Profe- 
L  1  4  lytes 


520  The  Reafonablenefs  and  Certainty 

Jytes  ro  a  Religion,  which  was  looked  upon 

in  the  World  with  fuch  Difdain  and  Con- 

tempt.     Philofophy  in  general,  if  we  believe 

0)  Inftit.  (y)  Quintiluny  was  in  his  time  by  mofl  ufed 

h  as  an   Artifice  and  Difguife  to  conceal  the 

word  of  Vices  under  a  morofe  Look,  and  a 

Habit  different   from   that  of  other   Men. 

And  from  fuch  Philofophers  as  thefe  we  mult 

expfcet  that  the   Scriptures  lhould  be  read 

With  no  manner  of  Candor,  or  good  and  fe- 

(7)  Con-  rious  Intention.     (z)  Origen  gives  lnftances 

fib.fi?     of  the  wilful  Abufe'of  the  Scriptures  by  fome 

of  his  Time,  who  cavilled  at  half  Sentences, 

Without   taking   notice    of  the  Coherence 

which  they  have  of  the  reft.     And  he  com- 

(*)  lb.    plains  that  Qi)  Celjus  fecmed  never  to  have 

^  **'      read  the  Scriptures,  though  he  pretended  to 

a  very  exact  Knowledge  both  of  the  Jewifli 

and  Chriftian  Religion,  but  underitoocf  little 

of  either.     (P)  /ithenagorasy  who 

(0  Philip.  Sider.  a-    pefore  fam uac| reac[ die  Scriptures 

pud    Dodw.    Append.  .  f  .  r  •       ■    i     > 

ad  Diffcrt.  in  iren$.  e.    With  more  care  and  lincerity,  tno 
Cod,  MS.  Baroc.  wjth  t}ie  fame  Defigti,  became 

converted,  and  wrote  in  Defence 

of  that  Religion  which  he  inten- 

() Eufeb. contr. Hier.  - ^d  to Oppofe.   (c) Hierccles like- 

^Laftanr.Inftirut.lib.  •,      1      J  J      1        *r        -T  (l 

V.  c  2,i-  DeMortib,    wife  had  read  the  New  left amen t 

Perfecuc.  c  if  with  a  defign  to  write  againft  it, 

but  he  who  could  believe   the 

Miracles  pf  Apollwius  7yaneus,  and  prefer  that 

notorious  Jmpoftor  to  our  Blefled  Saviour, 

.mdJWa£imp<s  &gie*lisa  Dams  the  Philoibphcr, 


of  the  Chrijlian  Religion.  521 

and  fhiloftratus  to  St.  Peter  and  St.  Paul, 
mews  fo  ftrange  a  partiality  as  might  be  ex- 
pected only  in  him,  who  oppofed  the  Chri- 
stian Religion  b*y  his  Perfections  more  than 
by  his  Arguments  ;  for  Hierocles  was  the 
chief  promoter  of  the  Perfecution  under  Dio- 
cletian. 

2,.  The  Gentiles  looked  upon  the  poor 
perfecuted  Condition  of  the  Chriftians  as  an 
Argument  againft  their  Religion,  and  were 
not  only  prejudiced  againft  a  New  Religion 
which  muft  expofe  them  to  Sufferings,  by 
that  fbndnefs  which  Men  naturally  have  for 
their  own  Eafe  and  Safety,  but  (V)  when  00  Aug. 
they  faw  the  Chriftians  in  Diftrefs  they  would  f^^1 
upbraid  them,  as  the  Pfalmift's  Enemies  re-  29. 
proached  him,  faying,  Where  is  now  thy  God> 
They  confidered  their  own  Religion  as  the 
Religion  of  their  Country,  and  of  their  An- 
cestors, which  was  what  Tully  faid  for  it, 
when  he  ruined  all  the  Grounds  and  Preten- 
ces in  behalf  of  it.  ^They  alleged  that  this 
had  been  the  Religion  of  their  Forefathers, 
and  that  the  Roman  Empire  had  arrived  to 
fo  much  Power  and  Greatnefs  under  its  In- 
fluence. This  was  fo  much  inllfted  upon, 
as  is  to  be  feen  in  Zofwus,  Sjmmachus  and 
others,  that  Orojius  fet  himfelf  to  aniwer  it  in 
2  particular  Work,  and  St.  Auflin^  who  put! 
him  upon  Writing  it,  thought  himfelf  con- 
cerned in  his  own  Works  to  oppofe  fo  un- 
reafonable,  but  fatal  a  Prejudice. 

3.  The 


5  2  S  The  'Reasonableness  and  Certainty 

3.  The  Confequcnce  of  thefe  Prejudices 
againft  the  Chriftian  Religion,  both  in  Fa- 
vour to  the  Religion  of  their  Country,  and 
in  Fondnefs  for  their  old  Opinions,  and  out 
of  an  Abhorrence  of  Afflictions,  and  a  Dis- 
regard of  thofe,  who  were  lb  much  expoied 
to  them,  as  having  but  fmall  pretence  to  any 
part  of  the  Divine  Care  ;  the  Confequence, 
I  fay,  of  thefe  Errors  and  Prejudices  was, 
that  the  Gentiles  defpifed  the  Chriftian  Re- 
ligion before  they  underftood  any  thing  of 
it.  For  many  Men  of  Learning  and  Obfer- 
vation  were  lb  little  acquainted  with  it,  that 
they  did  not  diftinguifh  Chriftians  from 
^jSuetonjewSj  as  we   fee   ^  ^  Suetonius.      They 

dio  c.  2*5.  knew  not  fo  much  the  true  Pronunciation  of 

the  Name  of  Chrift,  ox.Chrijliany 

(f)  M?*""**™™   but  were  wont  to  write  (f)  Chre- 

certs  ejt  notttia  penes  110s.  n>  ^1   ■        1 

Tertul.  ApoLc.3.  Sue-  ftus   and  Qhrejtianus.      This  the 
ton.    ib.  Laftant.    Lib.     Apolo0s  mucn  infifb  upon,   that 

they  condemned  and  perfecuted 
what  they  did   not   underftand,  the  Chri- 
flians defired  no  more  than   a  fair   Hear- 
ing, and  if  they  might  but  be  iuffered  to 
make  their   Religion  fully  known  to  their 
Adverfaries,   they   begged  no   further    Fa- 
vour. 
U)  Aug.     4.  It  was  believed  Q;)  that   the  Heathen 
DePub  ^rac^cs  had  delivered,    that  the  Chriftian 
XVIII.    Religion  mould  continue    no    longer   than 
c-  53,54-  Three  hundred  and  fixty  five  Years,  and  it 
is  obfervablc  that  Julian  the  Apoftate  died 

A.D. 


of  the  Cbrijiian  Religion.  523 

J.  D.  CCCLXV.  according  to  fome  Chro- 
nologers,  tho'  others  place  his  Death  Two 
Years  before.  It  feems  the  Devil  had  fome 
great  Expectation  from  his  Reign,  but  at  or 
near  that  very  time,  in  which  he  had  foretold 
that  the  Chriftian  Religion  fhould  have  an  end 
(if  the  Computation  were  to  be  made  from 
the  Nativity  of  Chrift:)  he  faw  an  end  of  all 
his  hopes  in  the  Death  of  that  Emperor,  who 
was  fo  zealous  in  his  Service,  and  had  given 
out  fevere  Threatnings  againft  the  Chriftians 
of  what  they  were  to  expedt,  if  he  had  re- 
turned victorious  from  that  Expedition  in 
which  he  perifhed.  And  this  Prediction  had 
refpecl:  probably  to  his  Reign,  though  the 
Greek  Verfes  in  which  it  was  delivered  might 
be  altered  afterwards,  or  fo  contrived  at 
firft,-  as  to  extend  it  to  a  longer  time,  lea- 
ving it  uncertain  from  whence  the  Calcula- 
tion was  to  begin.  However  this  Oracle 
kept  many  of  the  Gentiles  from  being  Chri- 
ftians, till  they  faw  the  time  paft,  which 
they  fuppofed  to  be  meant  by  it,  as  St.  Au- 
(lin  aflures  us. 

5.  The  Herefies  and  Schifms  which  foon 
arofe  in  the  Church,  gave  great  Scandal  and 
Offence  to  fuch,  as  judged  of  thefe  things  at 
a  diftance,  and  in  the  grofs,  without  exami- 
ning into  the  Occafions  of  them.  The  (b)(b)JuR. 
Jews  not  only  Blafphemed  chrift  in  ^ohh'' 
Synagogues,  but  made  choice  of  Men  on 
purpofe,  whom  they  fent  from  Jerufalem  in- 
to 


524  The  Reafomblenefs  and  Certainty 

to  all  Parts  of  the  World  to  yilifie  him  and 
(J)  H-  his  Religion.  (/)  And  becaufe  Chriflians 
p  *  fpoke  of  Cbrifis  Kingdom,  this  was  under- 
uood  to  their  Prejudice,  as  if  they  had  been 
for  fetting  up  a  Temporal  Kingdom  by  Re- 
bellion. And  the  evil  Doctrins  and  Practices 
of  divers  Hereticks  confirmed  Men  in  any  ill 
Opinion,  which  they  had  conceived  of  Chri- 
flians in  general.  The  abfurd  Doctrins  and 
Herefies  of  the  Gnoftkks  and  other  Hereticks, 
were  by  the  Enemies  of  the  Gofpel  in  their 
Cenfures  and  Invectives  applied  to  all  Chri- 
ftians  without  difbnction,  and  were  taken 
(k)  Orig.  upon  Trull  by  mod  Men.  (£)  Celjus  makes 
conc.Ceif.  Objections  from  the  erroneous  and  wicked 
.6,7,8.  Motions  and  Practices  of  the  Ophita,  the  Va- 
lentinians,  the  Marcionites  and  others.  This 
caufed  the  Chriflians  in  their  Apologies  to 
preis  earneflly  for  a  fair  and  impartial  Hear- 
ing of  their  Caufe,  befeeching  their  Enemies 
that  they  would  not  be  fo  injurious  to  the 
Truth  and  to  themfclves,  as  to  defpife  and 
condemn  what  they  did  not  underftand  : 
They  were  defirous  to  undergo  any  Tryal, 
if  they  might  -but  be  admitted  to  be  heard. 

6.  Yet  many,  who  did  not  actually  be- 
come Chriftians,  had  more   favourable  and 
jufl   Thoughts    of  the  Chriftian  Religion. 
(/)  Ml    (I)  Alexander  Severus   had  the  Effigies    of 
1  aSx?"  cljrift  m  nis  Chappel,   and  had  defigned  to 
Scvcro.    erect  a  Temple  for  the  Worfhip  of  him,  and 
to  infert  his  Name  among  the  Heathen  Gods. 

As 


of  the  Chriftian  Religion.  525 

As  it  is  reported,  that  Adrian  likewife  with 
the  fame  Intention  had  commanded  Temples 
to  be  built  without  Images  in  all  Cities,  but 
was  dhTuaded  by  fome,  who  -confulted  the 
Oracles  about  it,  which  gave  out,  that  all 
Men  would  then  become  Chriftians,  and  the 
other  Temples  would  foonbe  forfaken.  This, 
which  is  related  concerning  Adrian,  has  been 
by  fome  fuppofed  to  be  a  miftake,  becaule 
the  Fathers  fay  nothing  of  it.  But  /EL  Lam- 
pridius  (or  rather  Spartianus)  who  mentions 
it,  being  a  Heathen,  might  perhaps  have  it 
from  the  Gentiles,  for  it  was  only  in  Adrians 
Intention,  to  fet  up  the  Worihip  of  Chrifr, 
which  might  be  unknown  by  the  Chriftians 
of  his  time,  the  defign  being  laid  afideupon 
confulting  the  Oracles.  It  was  certainly  re- 
ported in  the  Hiftorian's  time,  as  he  declares, 
and  yet  this  Objection  lies  as  well  againft 
the  Report  as  againft  the  Reality  of  the 
thing  :  For  it  is  ftrange  that  a  Report  of  this 
nature  mould  be  mentioned  by  no  Chriftian 
Writer,  though  there  had  been  no  Truth  in 
it.  (m)  /Emiliamts  the  Prcfecl  of  Egypt  ask-  (**)  Eufeb 
ed  Dionyfws,  Bifhop  of  Alexandria,  whenSij*  ^ 
he  was  brought  before  him,  why,  if  he, 
whom  the  Chriftians  Worfhipped,  be  God, 
they  could  not  Worihip  him  with  the  other 
Gods  ?  Many  admired  the  Do&rin,  and  were 
convinced  of  the  Truth"  of  the  Chriftian  Re- 
ligion, who  could  not  free  themlelves  from 
the  Prejudices  of  their  Education  ;    they 

would 


J 16  Tlie  Reafonablenefs  and  Certainty 

would  have  been  willing  to  have  it  taken  in 
among  others,  but  could  not  bring  them- 
felves  to  relincmifh  all  their  old  Religions  for 
it.  The  Calumnies  raifed  againft  the  Chri- 
flians  had  caufed  the  popular  Odium  and  Rage 
againft  them,  but  they  were  Vindicated   by 

fb  X '  E-^  ^^  m" an  ^P^^e  to  T^ra)a^y  by  Serenius 
pift.97.   Granianus  Proconful  of  Alia  in  his  Epiflle  to 
juft.Mar.^r^Wj  by  Adrian  himfelf  in  his  Refcript, 
Euf  Hift.  ^y  Antoninus  Pius  in  his  Epiftle  to  the  Com- 
Jib.  IV.  c.  mon  Council  or  the  Community  of  the   Eftates 
8,9>n-  pf  A/iay  though  fome  afcribe  this  Epiflle  to 
M.  Antoninus  fnot  to  mention  his  Epiftle  to 
0)  Juft.   the    Senate  of  Rome . )     (0)  Trypho  the  Jew 
£^rtyr'  likewife  frees  them    from  the  Crimes  com- 
monly laid  againft  them,  and  owns  the  Excel- 
lency of  their  Precepts  contained  in  the  Go- 
Ipel.     And  it  is  obfervable,  that  thole  Crimes 
which  had  been  wont  to  be  objected  againft 
the  Chriftians  by  their  former  Adverlaries, 
were  not  mentioned  by  Julian^  in  Difcourfes 
0>)  Eplft.  written  to  oppofe  them  ;  who  (/>)  elfewhere 
49.  &     fpeaks  of  them  in  iuch  a  manner,  and  lo 
Epiftmp.  rnuch  to  their  commendation,  as  fhews  the 
3cr-        mighty    force  of  Truth  which    could   ex- 
tort it  from  him.     But  thetFear  and  Shame 
of  Men  hindred,  divers  from  embracing  the 
Chriftian  Religion,  who  had  a  truer  Notion 
of  Things,- than  to  approve  of  their  own. 
(*)  Aug.  (g)  Seneca  expofed  the  Heathen  Worfhip,  and 
P^yP*'  expreiS'd  himfelf  with  bitternefs  againft  the 
c.  11.  '    the  Jews,  but  being  able  to  find  nothing  to 

blame 


of  the-  Chriflian  'Religion.  527 

blame. in  the  Chriflian  Religion,  nor  daring 
to  commend  it  for  fear  of  giving  Offence  to 
the  Heathens,  he  made  no  mention  of  it  at 
all. 

Thefe  and  fuch  as  thefe  were  the  Occafions 
of  the  Unbelief  of  the  Jews  and  Gentiles  : 
Though  it  mud  be  confefTed,  that  there  is 
nothing  more  difficult  to  be  accounted  for 
than  the  Notions  and  Actions  of  Men  ;  it  is 
as  hard  to  give  an  Account  how  (r)  Seneca  (0  Senec 
and  Plutarch  mould  allow  of  the  Murdering  JeIcu;^* 
or  Starving  of  poor  Infants  (as  they  certainly  Piut.  in 
did)  as  why  they  were  not  Chriftians.  No  LycurS- 
Thanomena  in  Nature  can  be  more  variable 
and  uncertain  in  their  Caufes  than  the  Opi- 
nions and  Practices  of  Men,  which  differ  ac- 
cording to  their  Tempers  and  Capacities  and 
Circumftances  ;  it  is  fuflicient,  if  we  can  find 
out  any  probable  Solution,  and  have  feverai 
to  offer,  which  might  take  place  according 
to  feverai  Cafes.  But  the  Writings  o£  fuch 
as  oppofed  the  Chriflian  Religion,  were  very 
flight  and  frivolous,  containing  a  Confeflion 
for  the  mod  part  of  the  principal  Matters  of 
Facl,  upon  which  our  Faith  is  eftablifhed, 
and  railing  only  fome  weak  Cavils  which 
never  came  up  to  the  main  Caule,  or  under- 
took to  difprove  the  Truth  of  the  Miracles 
and  Prophecies  upon  which  it  is  founded. 
They  could  not  deny  the  Miracles,  upon 
which  our  Religion  is  eftablifhed,  and  then 
let  any  Man  judge  what  Reafons  they  could 

have 


528  The  Reafonab/enefs  and  Certainty 

have  for  their  Infidelity.  And  indeed  the 
prevaling  of  tne  Chrifttan  Religion  under  all 
manner  of  Difadvantages  as  co  Humane 
Means,  mewed  that  the  Adverlaries  of  it,* 
had  little  to  fay  againft  it,  For  they  mull 
be  but  poor  Arguments,  which  could  not 
diffuade  Men  from  becoming  Chriftians, 
when  they  muft  incurr  all  the  Dangers  and 
Sufferings  of  this  World  to  be  lb.. 

The   Books  of  the  firft  Heathen  Writers 
againft  the  Chriftian  Religion  are  frequent- 
ly cited  by  St.  Jerom,  and  St.  Auftin^  and  o- 
ther  Authors  of  their  Time,  as  commonly 
known,  and  probably  they  were  extant  long 
after.  So  that  their  Arguments  were  baffled, 
and  deftroyed,  long  before  the  Books  them- 
felves,  and  they  had  Tjme  and  Opportuni- 
ty -enough  to  do  all  the  "Milchief  that  they 
Were  capable  of.     And  their  Writings   are 
not  yet  fb  far  loft,  but  that   we  ftill  know 
their  Principal  Arguments,  which  the  Chrifti- 
an Writers  have  not    concealed,    but  have 
given  them  their  full  Force,   and  common- 
ly in  their  own  Words.     Ori$en  was  fo  care- 
ful to  omit  nothing  confiderablc  which  Cel- 
fus  had  alleged,  that  he  was  often  forced  to 
make  Apologies   for  mentioning   the  fame 
things    over  again,     rather  then  he  would 

(s)  Ambr  ^cem  to  ^cc  any  tmngs  Pa^s»  which  was  Ma- 
lib  2.  E-terial,  that  his  Adverlary  had  faid,  without 
?,ft-'f-.A taking  Notice  of  it.  (s)  And  fome  Pieces 
43,         are  prelervcd  entire,   as  the  Petition  or  i>ym- 

mad-ut 


of  the  Chriflian  Religion.  j  2p 

machm  among  the  Epiflles  of  St.  Amtrofe, 
and  the  Epiftle  of  Maximus  -Madaurenfis  a- 
mong  thofe  oiSx..Auflin.    The  Arguments  of 
Julian  are  fet  down  at  large  by  St.  Cyril  % 
and   we  Learn  from  (t)  St.  Chrifoftom  that^W* 
the  Books  of  the   Philofophers  againfl  the "ty*^.*" 
Chriflian  Religion,  were  neglected  and  def-  Vid.Span- 
pifed  by  the  Gentiles  themlelves,  and  were  JuHan? 
icarce  to  be  found  but  among  the  Chriflians,  oper.Pi*- 
before  the  Edict  oiTheodofius  Junior,  to  pro-6** 
hibit  them. 

There  was  a  long  Succeflion  of  Philofo- 
phers and  Sophiils,   who  made  it  their  bufi- 
nefs  to  oppofe  the  Chriflian  Religion.    The 
Shool  of  PlatowftS)  which  continued  at  A- 
them  for  lome  Ages,  would  revive,  or  rein- 
force, any 'Arguments,  that  had  been  ufed 
by   their    Predeceflbrs    in    Oppofition    to 
Chriflianity.     Troclw  and  Damafcius^    who 
were  of  this  School,  lived  about  the  middle 
of  the  Sixth  Age,  and  the  Writings  of  Dama*  /  «  p^ 
fcius  were  extant  (u)  in  fhotims  time,  in  the  cod. 
middle  of  the  Ninth  Age*  the  Hiflory  °f £«~  ccxLrF' 
napius  was  then  likewife  extant,  and  is  (x)  LXXVlf. 
laid  to  be  prefer ved  ac  Venice :  We  have  the 
Abridgment  of  it  by  Zofimus  and  a  fujflcient  fc^f5^ 
Specimen  of  his  malicious  Invectives  in  hiso- 
ther  Writings.     And  it    is   probable,    that 
thefe,  and  many  other  Books  of  the  like  na- 
ture, which  are  now  loft,  continued  much 
longer,  than  any  Accounts,  which,  we  have 
now  remaining  of  them  mention.     Of  about 
M  m  Thirty 


530  The  Reafonab/enefs  and  Certainty 

(y)  Hoi- Thirty  Anfwers  (y)  which  were  wricten  to 
Vk'k*  ~P°rptyry>  ky  ^veral    Author,    not  one  of 
Script,     them  is  now  to  be  found.     When  the  World 
Porphyr.  was  fatisfied  of  the  infufficieny  of  his  Ob- 
jections, the  Anfwers  to  his  Books  were  as 
little  regarded  as  the  Books  themfelves,  but 
underwent  the  fame  Fate  with  them. 

The  Jews,  who  from  the  beginning  of 
Chriftianity,  before,  but  efpecially  fince,  the 
Deftru&ion  of  'prujalem,  have  in  vaft  Num- 
bers been  fpread  all  over  the  World,  and 
have  ever  been  the  mod  implacable  Enemies 
of  the  Gofpel,  had  the  greateft  Opportunity 
to  detecT:  any  falfhood  in  it,  and  .have  never 
omitted  any  Advantage  of  improving  and 
enforcing  the  Arguments  againft  it;  and 
and  therefore  would  be  lure  to' retain  iniy 
thing  confiderable,  which  had  been  objected 
by  their  Fore-Fathers,  or  -by  the  Heathens, 
with  whom  they  converfed.  The  Jews  have 
been  a  perpetual  reftlefs  Enemy  in  all  Parts 
and  Ages  of  the  World,  and  nothing  mate- 
rial in  this  Cafe,  would  efcape  their  Obfer- 
vation.  But  out  of  the  Writings  of  the  An- 
cient Jews,  which  are  (till  extant,  many  things 
have  been  alleged  by  many  Learned  Men, 
of  our  own  and  other  Nations,in  confirmation 
of  our  Religion,  from  the  Confeflion  of  the 
jfeMtf'themfelves. 

The  Unbelief  therefore  both  of  the  Jews 
and  Gentzles  of  thole  Ages,  is  no  material 
Objection  ;  nor  altogether  fo  unaccountable 

as 


of  the  Chrijlian  Religion.  531 

as  the  Unbelief  of  too  many  now,  who  were 
born  among  Chriftians,  and  have  had  their 
Education  in  the  Chriftian  Religion.  The 
Truth  is,  Example  is  always  the  weakeft  Ar- 
gument in  any  Cafe,  and  can  be  "of  no  Force 
or  Authority  againft  the  cleared  rational  Evi- 
dence. 


CHAP.  XXXI. 

77m  the  Confidence  of  Men  of  falfe   Reli- 
gions ^  and  their  Willingnefs  to  fujfer  for 
themy  is  no  Prejudice  to  the  Authority  of 
the  True  Religion. 

TH  E  Chriflian  Religion  doth  infinitely 
furpafs  all  others  in  the  Number  of  its 
Martyrs  of  both  Sexes,  of  every  Age  and 
Nation,  and  Rank  and  Condition.  Miitaken 
ignorant  Zealots  may  often  have  fufrered  for 
other  Religions,  but  Men  of  the  higheft  Sta- 
tion and  Worth,  and  infenour  to  none  in  the 
Knowledge  and  Experience  of  every  thing 
that  the  World  efteems  Excellent,  have  re- 
nounced all,  and  upon  choice,  and  after  a  full 
confideratipn  of  the  Merits  of  the  Caufe,  have 
laid  down  their  Lives  for  the  lake  of  the-Go- 
fpel.  Tyrants  of  the  greatell:  Power  and 
Cruelty  have  made  it  their  Aim  and  Ambition 
M  m  2,  by 


•  53-  The  Re-ifoullcnefs  tad  Cettointf 

by  all  forts  of  Tortures  to  extirpate  the  Chri- 
fuan  Religion  ;  they  efteemed  their  Petfecu- 
tions  matter  of  Triumph,  and  a  fit  lubjecl  for 
W  Gru*  the  (a)  Inlcriptions  of  Monuments  erected  to 
fcripr.n"p.  tneif  Memories.  But  the  invincible  Patience 
238, 28c  and  glorious  Sufferings-  of  the  Chriftians  pre- 
vailed againft  all  the  Rage  and  Force  of  their 
Enemies.  If  the  Maryroiogies  of 'all  Reli- 
gions were  to  be  compared,  there  would  foon 
appear  lb  manifeft  a  difference  between  the 
Chrifhan  Martyrs  and  the  Sufferers  for  other 
Religions,  that  nothing  would  be  needful  to 
be  laid  upon  thiS  fiibjed.  But  remembring 
with  whom  I  have  to  deal,  I  am  relblved  to 
take  every  thing  at  the  lowed,  and  argue 
with  them  upon  their  own  Terms.  Let  us 
for  a  while  let  afide  whatever  of  this  nature 
might  be  faid  in  preference  of  the  Chnllian 
Martyrs,  and  fuppofe  the  Numbers  and  Zeal 
of  the  Martyrs  ( for  fo  we  mull  call  them  ac 
prefent)  of  other  Religions,  to  have  been  as 
great  as  can  be  imagined,  yet  the  Caule  it 
lelf  makes  a  plain  difference  between  them. 

An  ignorant  Zeal  in  a  wrong  Caule  is  no 
Argument  againfl  the  Goodneis  of  any  Caule, 
which  is  maintained  and  promoted  by  luch  a 
Zeal  as  is  realbnable,  and  proceeds  upon 
lure  Grounds.     Indeed,  if   v  zty  hard 

and  very  ftrange,  if  that  which  is  true,  mould 
be  ever  the  lei's  certain,  or  the  lefs  to  be  re- 
garded and  efteemed,  becaufe  there  may  be 
other  things  that  are  falie,  of  which  lome 

Men 


of  the  Chriflian  Religion.  533 

Men  are  as  firmly  perfuaded,  .and  are  as  ■ 
much  concerned  for  them,  as  any  one  can  be  ' 
for  the  Truth  it  felf.  And  yet  this  is  the 
wiieft  thing  that  many  have  to  pretend  a- 
gainfl  the  certainty  of  the  Religion,  in  which 
they  were  Baptifed,  that  there  are  many  Im- 
poftures  in  the  World,  and  none  is  without 
its  Zealots  to  appear  in  Vindication  of  it. 
I  am  confident  no  Man  ever  parted  with  any 
thing,  but  his  Religion,  upon  fo  weak  a 
Pretence. 

A  falfe  Religion  is  not  the  only  thing  for 
which  Men  are  wont  to  have  an  undelerved 
Value  ,*  but  their  Country,  their  Friends,  and 
themfelves  tl\ey  are  commonly  as  much  mi- 
ftaken  in,  and  do  as  highly  overprize  :  Is 
there  then  no  real  difference,  or  folid  worth 
in  any  of  thefe  ?  Some  of  the  mod  unlikely 
Countrys  in  the  World  have  been  admi- 
red by  the  Natives,  as  if  they  were  the 
Garden  of  Eden,  and  the  Place  of  taradife  : 
Though  there  is  nothing  eafier,  than  to  make 
a  diftin&ion  concerning  different  Countrys. 
And  it  is  as  eafie  to.  diftingui/h  between  the 
Ehfium  of  the  Heathens,  or  Mahomet's  Para- 
d/fe,  and  the  Kingdom  of  Heaven,  and  be- 
tween the  Ways  which  lead  to  them.  There 
is  nothing,  efpecially  if  it  be  of  any  Moment 
and  Coniequdnce  to  them,  for  which  Men 
have  not  fliewn  themfelves  paflionately  con- 
cerned ;  and  it  is  not  to  be  expected  that 
fhey  fhould  be  fo  much  more  infallible  in 
M  m  3  Religion 


534  7/#  Reafcnab/enefs  and  Certainty 

Religion  than  in  other  things,  or  mould  be 
io  much  lefs  in  earneft  about  it,  as  not  to 
difcover  the  fame  Frailties,  and  the  fame  Af- 
fections, which  are  vifible  in  all  the  other 
Actions  and  Bufinefs  of  their  Lives. 

It  is  often  feen  in  mod  Cafes,  that  fome 
are  as  earneft  and  zealous  in  a  falfe  Caufe, 
as  others  are  in  a  True  ;  but  doth  this  prove 
that  there  is  no  difference  between  Falfhood 
and  Truth  ?  When  two  Men  of  oppofite 
Parties  are  equally  confident  of  the  Good- 
nefs  of  their  Caufe,  it  is  certain  that  but  one 
of  them  can  be  in  the  right ;  and  it  is  as  cer- 
tain, that  one  of  them  muft  be,  at  lead,  fo 
far  in  the  right,  as  he  contradicts  the  other ; 
becaufe,  as  the  two  Parts  of  a  Contradiction 
cannot  be  both  True,  fo  they  cannot  be  both 
Falfe.  If  then  a  confident  and  zealous  Per- 
fuafion  doth  not  determine  Right  and  Wrong, 
True  and  Falfe,  the  remaining  difficulty  is 
how  to  diftinguiih  them,  and  that  mull  be 
by  the  proper  Evidence,  and  the  intrinfick 
Goodnefs  of  the  Caufe. 

And  our  Evidence  in  behalf  of  our  Reli- 
gion is  plain  matter  of  Fadt,  as  the  Death, 
and  Refurreclion,  and  Afcenfion  ofourBlef- 
fed  Saviour,  and  the  Miracles  wrought  by 
him  and  his  Apoftles.  And  if  our  Religion 
has  fufficient  Proof  of  what  we  affert  in  mat- 
ter of  Facl:,  and  other  Religions  have  not 
fufficient  Proof  of  that  Authority  to  which 
they  lay  claim ,    this  muft  determine  the 

Point, 


of  the  Chriflian  Religion.  53  j 

Point,  though  a  Mahometan  or  Pagan  iliould 
be  as  zealous  for  his  Religion,  as  a  Chriflian 
can  be.  It  is  commonly  and  truly  faid,  that 
it  is  not  the  Suffering,  but  the  Caufe,  which 
makes  the  Martyr  ;  and  if  Men  of  Falfe  Re- 
ligions have  never  fo  much  Confidence  of  the 
Truth  of  them,  and  have  no  Ground  for  it, 
this  can  be  no  Argument  againfl  the  Grounds 
and  Proofs  upon  which  the  Evidence  of  the 
Chriflian  Religion  depends.  Oilier  Religi- 
ons rnay  have  their  Zealots,  who  offer  them- 
felves  to  die  for  them,  but  the  Chriflian 
Religion  properly  has  the  only  Martyrs. 
For  Martyrs  are  Witneffes,  and  no  other  Re- 
ligion is  capable  of  being  attefted  in  fuch  a 
manner  as  the  Chriflian  Religion  ;  no  other 
Religion  Was  ever  propagated  by  Witnefles, 
who  had  iccn  and  heard,  and  been  every  way 
converfant  in  what  they  witnefled  concerning 
the  Principles  of  their  Religion  ;  no  Religion 
befides  was  ever  preached  by  Men,  who, 
after  an  unalterable  Conflancy  under  all  kinds 
of  Sufferings,  at  laft  died  for  aflerting  it, 
when  they  mufl  of  neceiTity  have  known, 
whether  it  were  true  or  falfe,  and  therefore 
certainly  knew  it  to  be  true,  or  elle  they 
would  never  have  fuffered  and  died  in  that 
manner  for  it ;  no  other  Religion  was  ever 
attdfled  from  its  firfl  Propagation  for  feveral 
Hundreds  of  Years  together,  by  Men  who 
had  either  feen  the  firfl  Preachers  themfelves, 
or  had  been  acquainted  with  others  who 
M  m  4  had 


536  77ie  Reafonablenefs  and  Certainty 

had  fcen  them,    or  had  wrought  Miracles, 
and  fcen  others  work  them  ;  no  other  Re- 
ligion is  contained  in  Books,    which  were 
written  at  the  firft  Propagation  of  it,  and 
difpers'd  into  all  Countries,  in  all  Languages, 
amongft  all  forts  of  Men,  and  efpecially  a- 
mongft  thofe  who  were  moil  concerned,  and 
moft  able  and  defirous  to  difprove  it,  if  it 
had  been  falfe  ;  no  Religion  befides  has  by  fo 
weak  and  unlikely  means  prevailed  over  all 
the  Power  and  Policy  of  the  World  ;  none 
is  in  its  Do&rin  fo  agreeable  to  Reafon,  and 
fo  worthy  of  God  for  its  Author  ,•  and  none 
has  been  delivered  down  with  fo  clear  a  con- 
tinued and  uninterrupted  Teftimony  through 
all  Ages,  and  conveyed  by  a  fucceflion  of 
Teftimonies  to  this  prefent  Age :  And  there- 
fore  no  other  Religion  can  have  Martyrs, 
who  can  die  in  confirmation  of  fuch  a  Tefti- 
mony as  this,  or  who  can  be  Martyrs  and 
Witnefles  to  it  by  alluring  the  World  at  their 
Death,  that  they  have  received  the  Religion 
thus  teftified  and  confirmed,  for  which  they 
die. 

It  is  not  the  bare  averting  a  thing  boldly, 
and  then  dying  for  it,  which  makes  a  Martyr, 
but  the  Qualifications  neceflary  in  a  Witnefs 
are  neceflary  in  him,  that  is,  that  he  Ihould 
have  all  Opportunities  needful  to  know  the 
Truth,  as  well  as  no  Temptation  to  fpeak 
the  contrary.  Which  Qualifications  were  evi- 
dent in  the  Apoftles  and  firft:  Martyrs,  whofe 

Tefti- 


of  the  Chrijlian  Religion.  537 

Teflimony  is  that  upon  which  the  Proof  of 
our  Religion  is  founded,  and  the  Martyr- 
doms of  latter  Ages  are  additional  Teftimo- 
nies,  which  Without  the  former  would  be  in- 
fignificant,  but,  fuppofing  them  are  all  the 
Teflimony  that  can  be  given  to  any  matter 
of  Fadt  at  this  diftance  of  Time,  and  are  as 
much  beyond  the  Sufferings  in  behalf  of  any 
other  Religion,  as  the  Evidence  of  the  Chri- 
itian  Religion  is  beyond  the  Evidence  for  all 
others. 

It  is  not  merely  2eal,  though  it  proceed 
even  to  Death  and  Martyrdom,  upon  which 
we  build  our  Faith,  but  the  Reafons  which 
Chriflians  have  for  their  Zeal.  Divers  Nati- 
ons have  been  as  earned  Aflertors  of  their 
Fabulous  Antiquities,  as  others  can  be  of 
theirs,  which  ate  known  to  be  true,*  but  are 
thefe  ever  the  lefs,-or  thofe  ever  the  more 
true  upon  that  account  ?  We  infill  upon  it, 
that  we  have  Books  to  mew,  and  clear  Evi- 
dence to  produce  for  what  we  maintain,  and 
thefe  have  been  examined  by  many  Men  in 
every  Age,  and  compared  with  what  is  to  be 
alleged  in  behalf  of  contrary  Religions,  and 
Men  of  the  greatefl  Learning  and  Judgment 
and  Prudence  have  chofen  to  die  rather  than 
to  renounce  this  Religion  for  any  other,  after 
the  nicefl  and  moil  impartial  Examination 
they  could  make.  Whereas  the  Zealots  and 
Martyrs  for  the  Religions  which  are  contra- 
ry to  Chriftianityj  mull  be  acknowledged 

to 


538  The  Reasonableness  and  Certainty 

to  be  Men  that  underftand  nothing  of  Anti- 
quity, hue  are  ignorant  of  the  Hiftory  of 
their  fcveral  Religions,  and  take  all  upon 
uncertain  Report,  and  abliird  Traditions, 
without  any  Proof  or  Po/fibiiity  of  it,  and 
even  againft  manifeft  Reaibn,  and  the  Evi- 
dence of  undoubted  Hiftory. 

So  plain  is  it,  that  the  Zeal  and  Confidence 
of  Men  of  falfe  Religions,  and  their  willing- 
nefs  to  die  for  them  can  be  no  prejudice  to 
the  Authority  and  Certainty  of  the  true  Re- 
ligion. The  Enthufiafms  and  vain  Notions 
and  Conceits  of  lbme  Zealots  can  be  no  more 
a  Prejudice  to  the  Truth  and  Reality  of  our 
Religion,  than  it  is  an  Argument  againft  the 
Truth  and  Certainty  of  Human  Reafon,  that 
there  are  lb  many  Fools  and  Madmen  in  the 
World. 


CHAP.    XXXII. 

That  Differences  in  Matters  of  Religion^ 
are  m  Prejudice  to  the  Truth  and  Au- 
thority of-  it. 

THere  is  nothing  which  has  proved  a 
a  greater  Snare  and  Scandal  to  weak 
Minds,  nor  which  gives  the  Enemies  of  Re- 
ligion greater  Advantage,  as  they  think,  a- 
gainft  it,  than  the  Diflentions  amongftChri- 

ftians, 


'  of 'the  Chrifkan  Religion.  j?p 

ftians,  and  the  different  Sedts  and  Parties 
into  which  they  are  divided.  This  makes 
fome  willi'ng  to.  conclude  that  there  is  no 
certainty  on  any  fide,  when  they  fee  equal 
Zeal  and  equal  Confidence  in  Men  of  all 
Perfuafions,  that  contend  for  their  feveral 
Opinions. 

But  St.  Paul  writes  to  the  Corinthians,  that 
there  mud  be  not  only  D^pifions,  but  Here- 
fies  alfo,  and  not  only  that  they  muft  be, 
but  that  they  are  not  without  their  ufe  and 
expediency  in  the  Church  ;  They  are  fo  far 
from  being  any  real  Prejudice  to  the  Truth 
and  Certainty  of  Religion,  that  they  do  in- 
deed conduce  to  manifeft  the  Excellency  of 
it,  and  the  Sincerity  of  thofe  that  profeis  it. 
For  there  m*ft  he  alfo  Herefies  among  you,  that 
they  which  are  approved  may  he  made  manifeft 
among  you,  i  Cor.  xi.  19.  From  whence  I  mall 
fliew,  I.  That  Differences  in  matters  of  Reli- 
gion muft  be  among  Chriftians,  unlels  God 
ihould  miraculoufly  and  irrefiflibly  interpofe 
to  prevent  them.  II.  That  it  is  not  neceflary 
nor  expedient,  that  God  mould  thus  interpofe. 
III.  That 'tlidc  Differences,  how  great  and 
how  many  foever  they  be,  even  the  worfl 
of  Schifms  and  Herefies,  are  no  prejudice  to 
the  Truth  and  Authority  of  Religion. 

I.  That  Differences  in  matters  of  Religion 
muft  be  among  Chriftians,  unlels  God  mould 
miraculoufly  and  irrefiflibly  interpofe  to  pre* 
vent  them.     There  mvft  he  alfo  Herefies  among 

you  : 


54^  *R°e  "Reafonablenefs  and  Certainty 

you  :  The  miraculous  Power  and  Demonftra- 
tion  of  an  infallible  Spirit  in  the  A  potties 
themfelves  could  not  hinder  the  rife  of  them. 
//  mufl  needs  be,  fays  our  Saviour,  that  Of- 
fences, or  //  is  impoffible  but  that  Offences  mil 
come  ;  hut  wo  unto  him  through  whom  they  come, 
Matth.'xviii.  7.  Luke  xvii. 

The  Church  can  by  no  means  be  free 
from  Offences,  Sc^idals  and  Divifions,  un- 
lels  God  fhould  forcibly  reft  rain  Men  from 
running  into  them. 

The  Tempers  and  Capacities  of  Men  are 
very  different,  and  therefore  in  many  Cafes 
they  will  make  a  different  Judgment  of 
Things.  Much  Attention  and  Thoughtful- 
nefs,  and  an  exacl:  Knowledg  of  Antiquity, 
is  requifite  to  make  a  true  Judgment  in  di- 
vers Controverfies,  and  few  Men  are  wil- 
ling.to  be  at  that  pains,  which  is  neceftary 
to  inform  themfelves  aright  in  lefter  Diffi- 
culties; they  are  contented  to*  take  up  with 
the  Appearances  of  things,  which  firft  offer 
themfelves,  or  to  which  by  Cuftom  and  E- 
ducation  they  have  been  moft  uled  :  There 
is  fo  much  Difficulty  to  get  rid  of  Prejudices, 
fo  much  Labour  and  Study  is  in  many  cafes 
required  in  the  fearch  after  Truth,  that  few 
can  prevail  with  -themfelves  to  undergo  it. 
Few  Men  examine  the  Ground  of  things, 
and  fewer  do  it  to  any  Purpofc;  moft  Men 
follow,  as  they  are  led,  without  any  further 
Care,  or  Thought,  and  die  in  the  Religion 

in 


of  the  Cbrijlia?i  Religion.  541 

in  which  they  were  brought  up,  without 
much  troubling  themfelves  whether  it  be' 
true  or  falfe,  but  taking  all  upon  Trufl,  if 
they  happen  to  be  in  the  Right,  it  is  by- 
chance,  and  more  than  they  know,  or  are 
able  to  prove;  if  they  be  in  the  Wrong,  they 
know  as  little  of  it,  but  Right,  or  Wrong, 
they  follow  the  Example  of  others,  of  whom 
they  have  conceived  a  favourable  Opinion, 
or  who  have  fome  Authority  with  them  to 
influence  them ;  they  profefs  their  Religion, 
as  they  practife  other  things,  for  no  better 
Realbn,  than  becaufe  they  lee  others,  have 
done  it  before  them,  and  they  Hand  up  for 
it  only,  as  they  do  for  all  Cuftoms,  which 
by  long  ufe  are  become  familiar,  and  almofl 
natural  to  them,  but  may  be  worn  out  by 
a  different  Practice  and  Cuftom. 

And  when  the  Generality  of  Men  are  thus 
carelefs  and  unconcerned  to  examine  tjie 
Grounds  and  Principles  of  their  feveral  Religi- 
ons,this  gives  a  mighty  Opportunity  and  Ad- 
vantage to  Men  of  ill  Principles,  and  ill  De- 
figns,  to  infufe  and  fpread  their  Opinions. 
For  if  by  the  Plaufiblenefs  and  Importunity  of 
their  Infinuations,  ©r  by  the  Profefiion  of  a 
more  than  ordinary  Zeal  andStridtnefs  in  fome 
things,  that  are  molt  popular,  they  can  but 
gain  a  few  Pcrfons  of  Note  and  Intereft, 
who  may  influence  others,  a  Party  is  made, 
and  a  Se6t  fet  up,  which  may  perhaps  conti- 
nue for  fome  Generations;  and  a  fondnefs 

for 


542  The  Reafonablcnefs  and  Certainty 

for  Novelty,  and  a  Pcrfonal  Diflike  and  Pre- 
judice againft  fome  Men,  and  an  Eileem 
and  Admiration  of  others,  and  ftvcral  Acci- 
dents, as  they  fall  in  with  the  ieveral  Tem- 
pers and  Inclinations  of  Men,  may  make 
great  Additions  to  a  Sect  that  is  once  rot  *n- 
ed.  Men,  who  thought  themfelves  difobli- 
ged  amongfl  the  Jews,  were  wont  to  go  o- 
ver  to  the  Samaritans ;  and  Deiertcrs,  in  Reli- 
gion are  as  ufual  as  in  War,  upon  any  great 
Difcontent,  or  upon  hopes  of  great  Advan- 
tage. And  thefe  Men  to  Teftify  their  Sin- 
cerity, are  obferved  commonly  to  be  moil 
Violent;  however  they  ferve  to  make  a 
Number,  and  to  flrengthen  a  Parry. 

Moft  Schifms  and  Herefies  have  been  be- 
gun by  Men  of  ill  Defigns,  who  under  pre- 
tences of  Godlhiefs,  gratified  their  own  Pal* 
fions  of  Ambition,  or  Covetoufnefs,  or 
more  Scandalous  Vices.  This  was  the  Ori- 
ginal of  the  Herefies  in  the  Apoftles  days, 
and  it  has  been  obfervable  in  the  firft  Au- 
thors of  them,  ever  fince.  An  Affectation  of 
Singularity,  of  Popular  Fame,  and  Preemi- 
nence have  been  the  Occafion  u."  *ceat  Mif- 
chieves  in  the  Church.  Some  Men  are  as 
fond  of  their  own  New  Opinions,  as  others 
are  of  Honours,  or  Wealrh,  or  Pleaiure ; 
and  can  bear  no  Contradiction,  but  contend 
for  a  kind  of  Empire  in  Knowledge,  and 
ihew  a  mighty  Zeal  to  gain  Profelytes,  be- 
caufe  this  is  to  extend  their  Conquefts,  and 

enlarge 


of  the  Chriflian  Religion.  543  , 

enlarge  their  Dominion  over  Mens  Faith. 
Some  that  devoured  Widows  Houfes,  have/<?r 
a  pretence  made  long  Frayers.  Matt,  xxiii.  14. 
And  it  is  a  fhame,  and  Horror,  even  to  /peak 
ofthofe  things,  which  have  been  done  by  o- 
thers  ;  not  only  in  fecret  but  openly,  and  in 
the  View  of  the  World,  under  the  mod  fb- 
lemn  and  Zealous  Profe/fions  for  the  Glory 
of  God,  and  the  Good  of  Souls.  And  the 
Errors '  of  Men  of  no  ill  meaning,  but  of 
great  Zeal,  with  little  Knowledg,  have  fbme- 
times  found  a  ftrange  Acceptance  in  the 
World,  for  the  fake  of  that  Integrity  and 
Sincerity,  which  appeared  in  their  firft  Au- 
thors. 

Now  when  all  the  Pa/fions  and  Infirmi- 
ties, and  Vices  of  Men  thus  contribute  to 
produce  and  promote  Differences  in  Religi- 
on, it  is  no  greater  Wonder,  that  there  are 
fuch  Differences,  than  that  there  are  Frailties 
and  Vices  amongft  Men;  that  fome  Men 
are  vicious,  and  ready  to  leduce  others,  and 
that  others  are  ealy  to  be  feduced. 

St.  Paul  complains  of  Jalfe  Apoflfes,  deceit- 
ful Workers,  Transforming  themfelves  into  the 
Apoftles  of  Chrijl,  and  nv  Marvel,  lays  he,  for 
Satan  himfelj  is  Transformed  into  an  Angel  of 
Light*,  therefore  it  is  no  great  thing,  if  lus 
Miniflers  a/Jo  be  Transformed,  as  the  M'wifters 
of  Righteoufnejs,  ivhoje  end  fh a  11  be  according  to 
their  Works,  1  Cor,  xi.  13.  14.  15*.  Satan 
himfclf  drives  to  appear  like  an  Angel  of 

Light, 


544  ^)e  Reafintb/enefr  and  Certainty 

Light,  and  Sin  is  forced  to  take  the  dilguife 
of  Religion.   Vice  is    a   thing,  'which   few 
Men  care  much  to  own,  how  fond  ibever 
they  be  of  it :  Numbers  in  other  cafes  are 
wont  to  bring  things  into  Reputation,  but  it 
is  not  foin  moil  Vices,  which  1110'  they  have 
been  pradifed  by  great  Numbers  of  Men  hi 
all  Ages,  yet  have  been  always  neverthelefs 
infamous  ;  and  this  fhews  the  deteftabie  Na- 
ture of  Vice  and  Irreligion,   that  they  could 
never  become  creditable  in  a  vicious  and  ir- 
religious World,  but  bad  Men  are  afhamed  of 
them,  and  endeavour   to  conceal  and  .hide 
them  under  fbme  colour  of  Religion  and  Ver- 
tue. 

But  fince  every  Vice,  and  every  Paflion, 
and  Intereft  of  Men  may  conduce  to  the  rai- 
fing  and  fomenting  of  Differences  in  Religi- 
on, it  is  as  impollible,  that  they  mould  not 
be  in  the- World,  as  that  Sin  it  felf  fhould 
not  be  in  it,  which  can  never  be  wholly  pre- 
vented, unlefs  God  mould  force  Men  to  be 
Good,-  and  therefore  it  is  impoffible,  that 
there  fhould  be  no  Differences  in  Religion, 
unlefs  the  fame  Force  and  Necefftty  ihould 
reftrain  Men  from  them. 

II.  It  is  not  neceffary,  nor  expedient,  that 
God  fhould  miraculouily  and  lrre.illibly  in* 
terpofe  to  prevent  Differences  in  Matters  of 
Religion:  Bccauie  it  would  contradicl  the 
very  Defign  of  all  Religion  for  God  thus  to 
interpole:  The  Defign  of  Religion  is  to  Di- 
rect 


of  the  Chriflian  Religion.  74  J 

rect  and  Command  Men,  what  to  Believe, 
and  what  to  Do,  upon  fuch  Terms  as  may 
prevail  with  them  by  reafonable  Arguments,* 
by  Exhortations  and  Encouragements  on  the 
one  hand,  and  Admonititions  and  Threat- 
nings  on  the  other.  But  to  force  Men  to  be 
of  one  Mind,  and  one  Profefllon,  Would  be 
to  lay  afide  thefe  Terms,  and  to  render  the 
Motives  and  Arguments  which  Religion 
propofeth  ufelefs,  and  to  have  no  Regard  to 
the  Rewards,  and  Punifliments,  by  which  it 
is  enjoy ned.  There  can  be  no  more  Reafon, 
that  God  mould  conftrain  Men  to  have  right 
Notions  of  Religion,  than  that  he  mould 
force  them  to  obey  thofe  Notions,  and  put 
them  in  Practice  •  or  that  he  fliould  reftraiti 
Men  from  Herefies  and  Schifms  ,•  that  is 
from  fuch  Sins  as  more  directly  and  immedi- 
ately concern  Religion,  rather  than  from  a- 
ny  other  Sins:  But  there  is  great  Reafon, 
why  it  fliould  not  be  fo,  becaule  this  would 
make  Religion  it  felf  ufelefs  and  infignifi- 
cant,  by  taking  away  the  Grounds  and 
Foundations  of  all  Religions,  and  by  de- 
ftroying  the  Liberty  of  Mankind,  which  is 
neceflary  in  all  Acts  of  Religion.  For,  ht 
that  A&s  by  Nece/fity,  cannot  Acl:  by  the 
Principles  of  Religion,  which  advifes  and 
commands  Men  to  refufe  the  Evily  and  chuj'e 
the  Good.  Differences  in  Religion  could  not 
be  prevented  without  over-ruling  all  the  Pa£ 
fions,  and  hindering  all  the  Vices  of  Men, 
N  n  and 


5  ^6  The  Reafonablcnefs  and  Certainty 

and  without  fruftrating  the  Commands  and 
Precepts,  and  contradicting  the  Defign  and 
Inftitution  of  Religion  ;  and  it  is  not  to  be 
expected,  that  rather  than  iuffcr  Differences 
in  Religion,  God  mould  fo  check  and  reftrain 
Men,  as  not  to  leave  them  at  Liberty  to  Act 
upon  the  Principles  of  Religion,  but  upon 
mere  Force  and  Neceffity.  If  Men  be  per- 
mitted to  Err  and  to  Sin,  they  will  Err  and 
Sin  in  Matters  relating,  to  Religion,  as  well 
as  in  others,  and  to  debar  Men  unavoidably 
from  Sin  and  Error  would  be  to  proceed  in 
fuch  a  manner,  as  is  inconfiftent  with  the 
Motives  and  Arguments  both  ofRcafon  and 
Religion,  and  to  offer  Violence,  not  only  to 
human  Nature,  but  to  the  W  if  Horn  and 
Counfel  of  God,,  in  his  Dilpenfations  for  the 
Salvation  of  Mankind. 

It  is  the  W  idiom  of  God  not  to  force  Men 
upon  doing  Good,  but  to  bring  Good  out  of 
Evil,  and  if  Men  will  refolve  to  commit  Sin, 
and  will  not  be  prevailed  upon  by  all  that 
God  has  faid  and  done  to  withdraw  them 
from  it  ;  then  to  make  their  worft  Actions 
inftrumental  to  his  own  Glory,  and  to  the 
Salvation  of  other  Men.  And  there  is  this 
good  effect:  from  the  mo  ft  pernicious  Herefies 
andSchifms,  That  thofe  which  are  approved  may 
he  made  manifefl  by  them ;  that  the  Sincerity 
of  the  good  Chriltian  may  appear,  and  that 
the  Dilguife  may  be  taken  off  from  Hypo- 
crites, that  they  may  be  no  longer  able  to 

feduce 


of  the  Chrifli an  Religion.  547 

feduce  Men  by  a  mew  of  Godiinefs.  It  is  a 
juft  Judgment  of  God  upon  unrepenting  Sin- 
ners, to  let  them  fall  from  one  Wickednefs  to 
another ;  and  not  come  into  his  Righteoujnefs  ; 
to  punifti  fecret  Sins,  by  fuffering  Men  to  run 
into  publick  and  notorious  Crimes,  whereby 
they  difcover  and  expose  themfelves  to  the 
World.  Thus  it  was  in  the  cafe  of  thole 
Hereticks  of  whom  St.  Paul  fpeaks,  They 
profeft  that  they  knew  God,  but  in  Works  they 
denied  him,  being  abominable  and  difobedient, 
and  to  every  good  Work  reprobate,  Tit.  i.  1 6. 
And  giving  a  full  and  lamentable  Defcription 
of  this  fort  of  Men,  in  conclufion  he  fays, 
But  they  (lull  proceed  no  farther  ;  for  their  Folly 
fhaUbe  manifeft  to  all  Men,  z  Tim.  iii.  9.  They 
were  permitted  to  come  to  fuch  horrid  and 
frightful  degrees  of  Wickednefs  and  Blafphe- 
my,  as  thai  all  Men,  who  meant  well,  would 
be  lure  to  avoid  them,  and  to  depart  from 
them  ;  and  of  thofe  who  joined  themfelves 
with  fuch  Men,  and  went  over  to  them,  St. 
John  declares,  They  went  out  from  us,  but  they 
were  not  of  us  :  for  if  they  had  been  of  us,  they 
would  no  doubt  have  continued  with  us  :  but 
they  went  out,  that  they  might  be  made  mani- 
feft, that  they  were  not  all  of  us,  1  John  ii.  19. 
And  when  thefe  and  fuch  like  Herefies 
break  loofe,  and  difturb  the  Peace  of  the 
Church,  this  makes  all  fincere  Chriftians 
more  carefuf  and  diligent  to  hold  fafl  the  form 
of  found  Words,  and-  earneftly  contend  for  the 
N  n  2  Faith 


548  The  Reafonablenefs  and  Certainty 

Faith  which  was  once  delivered  to  the  Saints. 
Men  are  apt  to  be  too  cat  clefs  and  unconcern- 
ed about  Religion,  when  they  meet  with  no 
Opposition  :  But  when  the  Faith  is  denied, 
and  the  Terms  of  Salvation  are  difputcd  a- 
gainft,  this  will  flir  up  and  actuate  a  mighty- 
Zeal  in  all,  who  have  any  regard  for  the 
Honour  of  God,  and  the  Salvation  of  Men. 
From  whence  it  comes  to  pafs,  that  mod  He- 
refies  have  been  of  no  long  continuance,  but 
appear  and  (hew  themielvcs,  are  difproved, 
become  odious,  and  after  a  while  are  hardly 
known,  but  from  the  Books  of  fuch  as  con- 
futed them  ;  and  thofe  Points  of  DocTrin 
which  were  contradicted,  become  fo  much 
the  better  eftablifhed,  and  the  more  firmly 
believed  for  the  future.  Herefies  are  but  the 
Tryals  of  Religion,  as  Dangers  are  of  Cou- 
rage ,•  it  (lands  to  the  Honour  and  Evidence 
of  Truth,  to  be  exercifed  and  encompafled 
with  Errors,  which  fall  before  it,  and  arc  able 
to  do  it  no  hurt. 

So  that  Differences  in  Religion  are  fufrer- 
cd  by  Almighty  God,  as  all  other  Sins  are, 
becaufe  it  is  the  defign  of  Religion,  not  to 
compel  Men,  but  to  perfuade  and  exhort 
them,  and  to  permit  them  to  be  guilty  of  all 
manner  of  Sin,  whilfl  it  offers  the  moft  pre- 
vailing Arguments  and  Motives  againft  it ; 
and  to  be  guilty  of  Schifms  anci  Herefies  a- 
mongft  the  reft  :  And  thefe  are  Temptations 
and  Tryals  to  good  Men,  and  often  ferve 

as 


of  the  Chriflian  'Religion.  549 

as  Judgments  upon  the  wicked,  to  pu  nidi  one 
Wickednefs  with  another,  and  expofe  them- 
to  the  World  for  Hypocrites  and  Impoftors. 
And  they  ferve  to  confirm  the  Articles  of 
our  Faith,  which  hereby  become  the  more 
.throughly  examined,  and  the  more  fully  ex- 
plained. And  thefe  are  fufficient  Reafons, 
why  God  fhould  not  by  his  Almighty  Power 
hinder  thofe  Differences  in  Religion,  which 
muft  of  neceffity  happen  by  the  Sins  andFoIly 
Men,  unlefs  he  fhould  miraculoufly  and  irre- 
fiftibly  interpofe  to  prevent  them. 

IIL  Thefe  Differences  how  great  and  how 
many  loever  they  may  be,  even  the  worft  of 
Schifms  and  Herefies  are  no  Prejudice  to  the 
Truth  and  Certainty  of  Religion.  Religion 
is  our  Dire&ion,  our  Way  to  Heaven  and 
Happinefs,  but  will  any  Man  fay,  that  be- 
caufe  there  are  many  wrong  ways,  therefore 
there  is  none  right  >  This  is  beneath  the  Di£ 
cretion  of  every  ordinary  Traveller,  who,  if 
the  way  be  difficult,  refolvcs  to  ufe  the  more 
Care  and  Diligence  in  finding  it  out,  but 
never  concludes  with  himfelf  that  there  is  no 
fuch  way,  and  no  fuch  place  as  that  which  he 
intends  to  go.  For  a  Man  to  argue  from  the 
multitude  of  Herefies  and  Schifms  againfl  the 
Truth  of  Religion,  is  as  if  he  would  prove, 
that  becaufe  there  are  lb  many  Curve  Lines, 
therefore  there  can  be  none  R/gbt ;  when  for 
this  very  Reafon  we  muft  conclude,  that 
there  is  fuch  a  thing  as  flreightnefs,  or  elfe 
N  n  3  there 


550  The  Reafonablenefs  and  Certainty     . 

there  could  be  nothing  crooked  ;  for  we  can 
have  no  Notion  of  one  without  the  other. 
And  as  ail  Obliquity  fuppoies  Rectitude,  from 
which  it  declines,  fo  Vice  iuppofes  Vertue, 
and  Error  fuppofes  Truth,  and  Error  in  Reli- 
gion mufl  luppofe  Truth  in  Religion.  For, 
whatever  is  contrary  to  any  thing  neceflari- 
ly  implies  the  Being  of  that  to  which  it  is 
contrary ,-  and  that  which  is  not,  can  have 
nothing  contrary  to  it.  Nothing  is  more 
certain  than  it  is,  that  if  there  were.no  Ver- 
tue, there  cou  Id  be  no  Vice  ;  if  no  Truth, 
there  could  be  no  Error,  and  unlefs  there 
were  Truth  and  Excellency  in  Religion,  it 
were  impoflible  that  there  fliould  be  any 
fuch  thing  as  Herefie  or  Schifm,  which  are 
other  words  for  Error  and  Vice  in  matters  of 
Religion.  And  it  hath  been  already  obfer- 
ved,  that  the  worft  Herefies  give  an  occafion 
to .  the  clearing  thole  Points  of  Religion 
which  are  difputed  agiinft,  and  lb  mufl:  be 
far  from  invalidating  the  Truth  of  it. 

But  becaufe  thefe  are  things  which  fome 
will  not  underfland,  or  may  be  unwilling  to 
acknowledge  ;  and  it  is  generally  looked  up- 
on as  a  fure  Argument  of  the  weaknefs  of 
any  Caule,  when  thole  that  maintain  it  are 
not  agreed  about  it  amongft  themf elves  ;  let 
us  confider,  i.  That  all  Parties  are  agreed 
in  the  Truth  of  Religion  in  general,  and  of 
the  Chriftian  Religion  in  .particular  :  2.  That 
there  is  nothing  befides  in  which  Men  have 

not 


of  the  Chriflian  Religion.  5  5  1 

not  difagreed,  as  well  as  in  matters  of  Reli- 
gion. 

1.  All  Parties  are  agreed  in  the  Truth  of 
Religion  in  General,  Even  Hypocrites  and 
Impoflors  fo  far  own  Religion,  as  to  believe 
that  it  is  worth  the  counterfeiting.  For  no 
Man  counterfeits  that  which  is  not,  no,  nor 
that  which  has  no  Worth  nor  Excellency  in 
it.  No  Man  will  be  at  much  pains  to  be 
thought  an  Atheift,  or  an  Infidel,  who  is  not 
fuch  ;  and  no  Man  will  endeavour  to  be 
thought  Vicious,  unlefs  he  be  fo  indeed. 
There  are  few  pretenders  to  the  Shame  and 
Infamy  which  in  Ages  have  been  infeparable 
from  Irreligion  ;  but  it  is  the  natural  Senfe 
which  Men  have  of  Religion,  that  gives  it  fo 
great  Credit  and  Honour  in  a  wicked  World, 
that  even  the  Shadow  and  Counterfeit  of  it 
has  fbmetimes  too  much  prevailed. 

But  farther,  all  Sedts  and  Parties  of  Chri- 
flians  are  agreed  in  the  Truth  of  the  Chriflian 
Religion,  and  the  only  ^difference  amongfl 
them  is  concerning  particular  Doclrins  and 
Opinions,  that  is,  concerning  the  true  Mean- 
ing and  Explication  of  it  :  And  no  Man  dis- 
putes about  the  Meaning  of  that  which  they 
do  not  at  the  fame  time  luppofe  to  be.  W hen 
any  Point  or  Ciaufe  of  a  Law  is  in  Dilpute, 
it  would  be  ridiculous  from  thence  to  con- 
clude, that  no  fuch  Law  was  ever  made  ,•  be- 
caule  all  Parties  mufl  agree  that  there  is  fuch 
a  Law,  oi;  elfe  there  could  be  no  difpul  s 
N  n  4  ab  > 


552  The  Eeafonab/enefs  and  Certainty 

about  ic  And  when  Differences  arife  in  Re- 
ligion, it  is  an  Argument  for  the  Truth  of 
Religion,  becauic  there  can  be  Difference 
about  nothing,  and  Men  would  never  differ 
about  Religion,  if  it  were  not  true,  or  they 
did  not  think  it  to  be  io. 

But  Chriftians  are  not  only  agreed  in  the 
main  that  the  Gofpel  is  true,  but  they  are 
Jikcwife  agreed  in  the  Senfe  and  Meaning  of 
it,  as  to  the  Fundamental  Articles  neceiiary 
to  Salvation.  This  was  the  ancient  Rule 
and  Meafure  laid  down  by  Vincent  ins  Liri- 
nenfis,  of  the  Catholick  Dodtrin  neceifary 
to  be  believed,  that  it  had  been  believed  in 
all  Ages,  in  all  Places,  and  in  all  Churches. 
And  the  excellent  Arch-Bifhop  Ujher,  whofe 
Judgment  in  the  Cafe  may  fafe- 

M  Biief  Declaration  of    jy  b       clkc|  upon     [ias  ^  fa 

the    Umverlality    of   the      J  .         v  ,  ■      i 

Church  of  Chtift,  and  the  ciared,  That  //  at  this  day  we 
jjniry    of  rhe  Catholick    il,0HiJ  take  a  furvey  of  the  feve- 

iaith  prorened  therein,  de-    J     ,,;.    r>     ,  V  rr-l    •  a- 

limed  in  a  Sermon  before     W  (b)   ProJejfwnS  of  Chrijtiani- 

the  King  the  20th  otjme,    ;/v   that  have  any  large  f pre  ad in 

■  %  ThisPaffigc  »«  pro-  **f  P*'*  °f  *ke  World  (as  of  the 
duced  by  Dr.  Pofter,  and  Religion  of  the  Roman  and  the 
defended  by  Mr.  - '  A/V%,    Heformeif  Churches  in  our  Quar- 

ten,  of  the  Egyptians  and  Al- 
thiopians  in  the  South,  of  the  Grecians  and 
other  Chriftians  in  the  Raft  em  patts)  and 
(hould  put  by  the  Foints  wherein  they  differ  from 
one  another,  and  gather  into  one  Body  the  reft 
of  the  Articles,  wherein  they  all  did  generally 
agree  \  w-  jhoidd fyd,  that  in  thofe  Proporti- 
on u 


of  the  Chrifiian  Religion.  55$ 

cns7  which  without  all  Controvert  are  fo  unz- 
verfally  received  in  the  whole  Chriftian  Wotld, 
jo  much  Truth  is  contained,  as  heing  joined  with 
holy  Obedience,  may  befufficientto  bring  a,  Man 
unto  everlafling  Salvation.  Neither  have  we 
caufe  to  doubt  but  that  "as  many  as  do  walk  ac- 
cording  to  this  Rule  (neither  overthrowing  that 
which  they  have  built,  by  fuperinducing  any 
damnable  Herefies  thereupon,  nor  other  wife 
vitiating  their  Holy  Faith  with  a  lewd  and 
wicked  converfation)  Peace  fhall  be  upon  them, 
and  Mercy,  and  upon  the  Ifrael  of  God.  And 
he  afterwards  fays,  in  relation  to  the  Papifts 
in  Ireland,  that  he  had  fome  times  treated  with 
thofi  of  the  oppofite  Party,  and  moved shem,  that 
howfoever  in  other  things  we  did  differ  one  from 
another,  yet  we  fhould  join  together  in  teaching 
thofi  main  Points,  the  knowledge  whereof  wasfo 
necejjary  unto  Salvation,  and  of  the  Truth  where- 
of there  was  no  Controverpe  betwixt  us. 

And  as  to  particular  Controverfies,  tho' 
one  would  imagin  that  wife  Men  of  all  others 
fhould  be  leaftflpt  to  fall  out  about  Words  ; 
yet  it  is  an  old  Obfervation,  that  when 
learned  and  wile  Men  difagree  in  Opinion, 
the  Difference  is  commonly  in  the  manner 
of  expre/fing  themfelves  ;  or  however  it  is 
generally  about  the  .manner  of  the  Exigence, 
not  about  the  Exiftence,  it  felf,  of  Things. 
Thus  what  is  better  known  by  all  than  the 
Sun  ?  and  yet  what  Difputes  have  there  been, 
and  ever  will  be  concerning  its  Light,  and 

Motion, 


5  j^  The  Reafonablenefs  and  Certainty 

Motion,  and  Diflance,  and  Dimcnfions  ? 

But  it  ought  likewife  to  be  confidered, 
that  in.  the  Management  of  the  Controver- 
fies  in  Religion,  fuch  as  are  otherwiic  good 
Men,,  are  wont  many  times  to  be  little  fa- 
vourable in  reprefenting  the  Opinions  of  their 
Adverfaries  ;  and  if  Men  might  be  allowed 
to  explain  themfelves,  and  were  not  pro- 
voked and  exaiperated  beyond  their  own 
calmer  Thoughts  and  Temper,  the  Diffe- 
rences in  Religion  would  not  be  near  fo 
great,  nor  fo  many,  as  they  now  appear 
to  be.  It  fo  happens  in  all -Cafes,  that 
Differences  are  widened  by  eager  and  con- 
tentious Debates  ;  Men  fpeak  more  than 
they  defigned,  and  then  refolve  to  defend 
"what  they  have  faid,  fo  that  Difputes  become 
endlefs,  and  are  drawn  out  into  Particulars 
without  number,  which  were  never  at  firfl 
thought  of.  .Many  Books  of  Controverfie 
are  half  taken  up  in  asking  crofs  Queflions, 
which  perhaps  neither  of  the  Parties  can  an- 
fwer  to  latisfa&ion,  nor  dojliey  often  feem 
to  defign  any  thing  farther,  than  to  puzzle 
one  another,  and  to  be  as  captious  and  as 
troublefom  as  they  can.  But  this  ought  not 
to  be  imputed  to  the  uncertainty  of  the  Sub- 
ject, but  to  the  perverihefs  of  Men;  and 
thole,  who  upon  every  occafion  fall  into  fo 
great  Heats  and  Contentions,  mull  needs  be 
vc :y  well   allured    of  that    in  which   they 

'  ce,  that  is,  of  the  Truth  of  Religion  in 

General, 


of  the  Cbriftian  'Religion.  j  j  y 

General,  and  of  the  Chriftian  Religion  in 
Particular,  as  to  the  Fundamental  Points  of 
it.  The  Differences  among  Chriftians  may 
lerve  to  prove  to  us  Divine  Authority  of  out 
Religion,  and  of  the  Scriptures,  which  con- 
tain it,  fince  Chriftians  agree  in  aflerting 
their  Divine  Authority,  and  have  never  been 
fo  much  at  unity  among  themfelvcs,  as  to 
be  able  to  agree  to  corrupt  them,  but  have 
certainly  delivered  them  down  entire  to  us. 

z.  It  is  not  Religion  only,  which  Men 
Difpute  about,  but  there  is  nothing  befides, 
in  which  they  have  not  difagreed.  It  is  ot> 
ferved,  that  want  of  Experience  and  Know- 
ledge of  the  World,  leads  Men  into  more  in- 
conveniencies,  than  want  of  Parts  and  Abili- 
ties. And  it  is  as  certain,  that  a  thorough 
Knowledge  of  the  Debates  and  Contentions  in 
Philofophy,  would  fooner  cure  mofl  Men  of 
their  Infidelity,  than  any  Arguments  could 
do.  Thofe  who  raife  Objections  againfl  Re- 
ligion, if  they  would  but  confider,  that  al- 
moft  every  thing  elfe  has  as  great  Difficulties, 
would  be  afhamed  to  rejecl:  Religion  upon 
Pretences,  which,  if  they  hold,  muft  force 
them  to  rejecl:  all  other  things  with  it,  and 
to  believe  juft  nothing  at  all.  There  have 
been  Difputes  in  all  Ages  concerning  Light 
and  Motion,  the  Wind  and  Seas,  and  other 
Wonders  of  Nature,  but  it  would  be  abfurd 
for  this  Reafon,  to  queftion,  whether  there 
be  any  fuch  thing  as  Light  and  Motion,  and 

what- 


5  5  5  The  Reafonablenefs  and  Certainty 

whatever  befides  Men  have  difputed.  And 
yet  it  is  more  abfurd,  if  it  be  poffible,  to  al- 
low that  is  a  good  Argument  againft  Religi- 
on, but  againft;  nothing  elfc.  If  the  Sun 
yield  his  Light,  and  Nature  go  on  in  her  con- 
stant Courfe,  tho'  Men  differ  never  fo  much 
in  their  Philofophy  about  it,  what  can  Reli- 
gion be  the  worfe  for  their  Difputes  ?  no  bo- 
dy thinks,  that  he  fees  ever  the  lefs  for  any 
Difficulties,  which  have  been  urged  concern- 
ing Vifion ;  and  why  fhould  we  be  ever  the 
lefs  inclined  to  believe  the  Truth  of  Religi- 
on, by  reafon  of  any  Controverfies  in  it  > 
Men  may  difpute  any  thing,  and  there  is 
hardly  any  thing  but  it  has  been  difputed  ; 
but  nothing  is  the  lefs  credible  for  being  dif- 
puted,  unlefs  it  can  be  difproved,  but  is  ra- 
ther confirmed  and  advanced  by  it.  Truth, 
is  nevenhelefs  Truth  for  meeting  with  op- 
pbfition,  but  is  the  more  tried,  and  the 
more  approved,  as  Strength  and  Courage  is 
by  the  iharpeft  Conflicts. 

Since  then  there  will  be  Vices,  as  long  as 
there  are  Men  in  this  World,  and  Differences 
and  Diflentions  in  Religion,  as  long  as  there 
are  Vices ;  fince  they  cannot  be  hindered,  but 
by  the  Omnipotent  Power  of  God,  and  there 
are  great  Realons,  why  he  mould  not  inter- 
pofe  to  prevent  them  ;  fince  Differences  in 
Religion  are  fo  far  from  implying  any  uncer- 
tainty in  Religion,  that  they  rather  prove  a 
Confirmation  cf  it,  and  are  in  divers  refpecls 

•  made 


of  the  Chriftian  Religion.  557 

made  lifcful  and  expedient  to  the  Edification 
of  Chriftians,  it  mud  be  great  iriconfiderati- 
on  and  weaknefs,  to  produce  them  as  an 
Objection  againft  Religion. 

There  muft  be  '  Herefies  >  and  the  Spirit fpeik- 
eth  exprefly  that  in  the  latter  Times  fome  fhall 
depart  from  the  Faith,  giving  heed  to  Seducing 
Spirits,  and  Dotlrins  of  Devils,  [peaking  Lies 
in  Hypocrify^    having  their  Qonjcience-  feared 
with  an  hot  Iron.  1  Tim.  iv.  12,  The  Scrip- 
ture could  not  be  true,   unlefs  thefe  things 
fhould  happen,  which  are  foretold  in  feveral 
Places  of  Scripture.  Behold,  fays  our  Savi- 
our, / have  told you  before.  Matt.  xxiv.  z$.  it 
ought  to  be  no  new  nor  furprifing   thing  to 
Chriftians,  to  fee  Herefies  arife,  tho'  they 
be  never  fb  wicked  and  abominable  ,•  becauie 
we  are  forewarned  to  expeel:  them,  and  they 
ferve  to  give  a  kind  of  Teftimony  to  the- 
True  Religion  in  fulfilling  the  Predictions 
of  it.     They  help  to  prove  the  Religion, 
which      they     would     deftroy  :      For     if 
there  had  been  no   Herefies,  that  Religion 
could  not  be  True,  which  has  foretold  them; 
but-£nce  there  are  Herefies,   our  Religion 
is   at  lead  fo  far  true   as  to  contain  exprels 
Prophecies  concerning  them,  which  we  fee 
daily  fulfilled  ,*  and  as  they  evidently  prove 
our  Religion  true  in  this  particular,  fo  they 
invalidate  it  in  no  other.     Which  is  the  {h)(b)  Juft 
Anfvver  that  the  Chriftians  anciently  return- J*3"- 
ed  to  the  Enemies  of  Religion,  when  they 
made  this  Objettion  againft  it.  Let 


55  8  The  Reafonablenefs  and  Certainty 

Let  us  follow  the  plain,  the  known,  and 
and  confefled  Duties  of  Religion;  Humility, 
Temperance,  Righteoifnefs  and  Charity, 
and  when  .  once  we  have  no  Temptations  to 
wifh  Religion  untrue  upon  the  account  of 
the  plain  Precepts  and  Directions  of  it,  we 
lhall  never  fufpecl:  it  to  be  fo,  by  reafon  of 
any  Controverfies  in  it.  For  if  Men  will 
impartially  confider  things;  that  Religion 
which  has  now  For  fo  many  Ages  flood  out 
all  the  Aflaults  and  Attempts,  with  Enemies 
from  without,  and  Parties  within  could  make 
againfl  it,  and  has  approved  it  much  better, 
and  more  glorioufly,  than  it  could  have 
done,  if  there  never  had  been  either  Herefies 
or  Schifms.  Let  us  therefore  hold  fail  the 
Trofeffwn  of  our  Faith  without  Wavering  be- 
ing allured,  that  the  Gates  of  'Hell,  that  is, 
all  the  Power  and  Stratagems  of  Satan,  mail 
never  be  able  to  prevail  againfl  the  Church 
of  Chrift,  but  lhall  only  ferve  to  add  to  its 
Victories,  and  adorn  its  Triumphs.  The 
Malice,  O  Lord,  and  fierce  fiefs  of  Man  fhall 
turn  to  thy  Vraife :  And  the  fiercenefs  ef  them 
fhalt  thou  refrain  Pf.  Lxxvi.  10. 


CHAP. 


of  the  Chrijlian  Religion.  5  5  <) 

CHAP.    XXXIII. 

Though  all  Objections  could  not  be  anfwer- 
redy  yet  this  would  be  no  jujl  Caufe  to 
re\eSl  the  Authority  of  the  Scriptures. 

ALL  Objections,  which  can  with  any 
Colour  or  Pretence  be  alleged,  have 
been  confidered,  and  anfwered,  by  divers 
Men  of  Great  Learning  and  Judgment ;  and 
feveral  Objections,  which  have  made  mod 
no ife  in  the  World,  as  that  about  the  Capa- 
city" of  the  Ark,  and  others,  have  been  De~ 
mondrated  to  be  groundlefs  and  frivolous. 
But  tho'  all  Difficulties  could  not  be  accoun- 
ted for,  yet  this  would  be  no  jud  or  fiiffiri~ 
enc  caufe,  why  we  mould  rejedt  the  Scrip- 
tures ;  becaufe  Objections  for  the  mod  part 
are  impertinent  to  thePurpofe,  for  which  they 
were  defigned,  and  do  not  at  all  effect  the 
Evidence,  which  is  brought  in  proof  of  the 
Scriptures;  and  if  they  were  pertinent,  yet 
unlefs  they  could  confute  that  Evidence,  they 
ought  not  to  determine  us  againdthem. 

He  -that  with  an  honed  and-  fincere  Defire 
to  find  out  the  Truth,  or  Falfhbodj  of  a  Re- 
velation, enquires  into  it,  mould  flrd  confi- 
der  impartially  what  can  be  alleged  for  it, 
and  afterwards  confider  the  Objections  raifed 
againd  it,  that  fo  he  may  compare  the  Ar- 
guments 


5^0  Tlx  Rcafonablenefs  and  Certainty 

ments  in  proof  of  it,  and  the  Objections  to- 
gether, and  determine  himfelf  on  that  fide, 
which  appears  to  have  molt  Reafon  for  it. ' 
But  to  infift  upon  particular  Objections,  col- 
lected out  of  Difficult  Places  o£  Scripture, 
Ctho*  they  would  likewife  obferve  the  An- 
fwers,  that  have  been  given,  which  few  of 
our  Objectors  have  patience  to  do,  but  run 
away  with  the  Objection  without  flaying  for 
an  Anfvver )  I  fay  to  allege  particular  Ob- 
jections,    without  attending    to  the   main 
Grounds  and  Motives^  which  induce  a  be- 
lief of  the  Truth  of  the  Scriptures,  is  a  very 
deceitful  way  of  Arguing :  Becaufe  it  is  not 
in  the  lead  improbable,  that  there  may- be  a 
true  Revelation,  which  may  have  great  Dif- 
ficulties in  it.     But  if  fufftcient  Evidence  be 
produced  to  convince  us,  that  the  Scriptures 
are    indeed  God's  Word,  and  there   be  no 
proof  on  the  contrary  to  invalidate  that  Evi- 
dence ;  then  all  the  Objections  befides,  that 
can  be  raifed,  are  but  Objections,  and  no 
more.   For  if  thofe  Arguments  by  which  our 
Religion  appears  to  be  Tmie,  remain  {till  in 
their  full  Force,  notvvithftanding  the  Objecti- 
ons,  and  no  pofitive  and  direct  Proof  be 
brought,  that  they  are  infufficient,  we  ought 
not  to  reject  thofe  Arguments,  and  theCon- 
clufioiis  deduced    from   them  upon  the  Ac- 
count of  the  Objections,  but  to  reject  the 
Objections  for  the  fake  of  thofe  Arguments ; 
becaufe  if  thofe  cannot  be  difproyed,  all  the 

Objections, 


of  the  Cfwijlian  "Religion.  $6t 

Which  can  be  thought  of,  mud  proceed  from 
fome  Miftake.  For  when  I  am  once  allured 
of  the  Truth  of  a  thing,  by  dired  and  pofi- 
tive  Proof,  I  have  the  lame  aflurance,  that 
all  Objections  again  ft  it  muft  be  vain  and 
falfe,  which  I  have,  that  that  thing  is  true  * 
becaufe  every  thing  muft  be  falfe,  which  is 
oppofite  to  Truth,  and  nothing  but  that 
which  takes  off  the  Arguments,  by  which 
any  thing  is  proved  to  be  True,  can  ever 
prove  it  falfe:  But  all  Objections  muft  be 
falfe  themfelves,  or  infignihcant  to  the  Pur- 
pofe;  for  which  they  are*  alleged,  if  the  E- 
Vidence  for  the  Truth  of  that,  againft  which 
they  are  brought,  cannot  be  difpfoved,  that 
is,  if  the  Thing, -againflr  which  they  are 
brought,  be  True. 

To  fhew  this  in  Particulars.  If  a  Man 
mufter,up  never  fb  many  Inconfiftencies,  as 
he  thinks,  in  the  Scriptures,  yet  unlefs  he 
be  as  well  aflured,  at  leaft,  that  thefe  which 
he  calls  Inconfiftencies,  cannot  be  in  any 
Book  of  Divine  Revelation  ;  •  as  he  may  be, 
that  the  Scriptures  are  of  Divine  Revelation, 
he  cannot  in  Reafon  reject  their  Authority, 
And  to  be  aftured  of  this,  it  muft  be  consi- 
dered, what  is  inconfiftent  with  the  Evidence 
whereby  the  Authority  of  the  Scriptures 
is  proved  to  us  :  For  whatever  is  not  incon- 
fiftent with  this  Evidence,  cannot  be  incon- 
fiftent with  their  Authority.  In  like  man- 
ner, as  if  a  Man  fhould  frame  never  fo  many 

Oo  Ob- 


5  6z  77;e  Reasonableness  and  Certainly 

Objections  againll  the  Opinion  commonly 
received,  that  Cafar  himfelf  wrote  the  Com- 
mentaries which  go  under  his  Name,  and  not 
Julius  Celjus,  or  any  other  Author  ;  unlcfs 
he  can  overthrow  the  Evidence  by  which 
Cafar  appears  to  be  the  Author  of  them,  all 
his  Objections  will  never  amount  to  a  Proof, 
that  he  was  not  the  Author. 

It  is  very  poflible  for  God  to  reveal  things, 
which  we  may  not  be  able  to  comprehend  ; 
and  to  enad:  Laws,  efpeciaily  concerning  the 
Rights  and  Ceremonies  .  enjoined  a  People 
ib  many  Ages  pall,  the  Realbns  whereof  we 
may  not  be  •  fully  to  underftand  ,•  and  it  is 
very  poiTihle  likewife,  that  there  may  be 
great  Difficulties  in  Chronology,  and  that  the 
Text  may  in  divers  places  have  a  different 
Reading :  And  though  all  thefe  things  have 
been  cleared  to  the  iatisfaclion  of  reasonable 
Men  by  feveral  Expofitors,  yet  let  us  fup- 
pofe  at  prefent  to  gratifie  thefe  Objectors 
(and  this  will  gratifie  them,  if  any-thing  can 
doit)  that  the.  Laws  arc  utterly  unaccount- 
able, riiat  the  Difficulties  in  Chronology  are 
no  way  adjulled,  that  the  divers  Readings 
are  by  no  means  to  be  reconciled ;  yet  what 
doth  all  this  prove  >  That  Mojes  wrought  no 
Miracles  ?  That  the  Children  of  Ifrae-i  and 
the  Egyptians  were  not  Witneffes  to 'them? 
That  what  the  Prophets  foretold  did  not 
come  to  pafs  ?  That  our  Saviour  never  rofe 
from  the  Dead,  and  that  the  Holy  Ghoft  did 

not 


of  the  Cbrifiian  Religion.  Jtfj 

not  d'efcend  upon  the  Apoflles  ?  Or  that  any 
thing  is  contained  in  the  Scriptures  repug- 
nant to  the  Divine  Attributes,  or  to  the  na- 
tural Notion  of  Good  and  Evil  ?  Doth  it 
prove  any  tiling  of  all  this,  or  can  it  be  pre- 
tended to  prove  it  ?  If  it  cannot  (and  no- 
thing is  more  plain,  than   that  it  cannot ) 

^hen  all  the  Evidence  produced  in  Proof  of 
the'  Authority  of  the  Scriptures  Hands  firm, 
notwithstanding  all  this  mighty  noife  of  the 
Obfcurity,  and  the  Inconfiftency,  and  the 
Uncertainty  of  the  Text  of  the  Scriptures. 

.And  the  next  enquiry  naturally  will  be,  not 
how  the  Scriptures  can  be  from  God,  if  thefe 
things  be  to  be  found  in  them  Q  for  it  is  al- 
ready proved  that  they  are  from  God,  and 
therefore  this  rriuft  from  henceforth  be  taken 
for  granted,'  till  it  can  be  difproved  )  but  the 

'only  Enquiry  will  be,  how  thefe  Paflages 
are  to  be  explained,  or  reconciled  with  ocher 
Places. 

For  let  us  cqnfider  this  Way  of  Reafbning, 

'  which  is  made  ,ufe  of  to  difprove  the  Truth 
and   Authority  of  the  Scriptures  in  other 
things,  and  .try  whether   we  are  wont  to 
reafon  thus  in  any  cafe,   but  that  of  Reli- 
gion, and  whether  we  mould  not  be  aiha- 
med   of  this  waj"  of  arguing  in  any  other 
•  i  Cafe.    How  little  is  if.  that  we  throughly  un- , 
ftand  in  natural  Things,  and  yet  howfeldom. 
do  we  doubt  of  the  Truth  and  Reality  of 
them,  becaufe  we  may  puzzle  and  perplex 
0'ir  felves  in  the  Explication  of  them  ?    For 

O  o  %  in- 


564  The  Iseafcnablencfs  and  Certainty 

inftanco,  we  difcern  the  Light,  and  feci  the 
Warmm  and  Heat  of  the  Sun,  and  have  the 
Experience,  of  the  conftant  returns  of  .Day 
and  Night,  and  of  the  lcveral  Scalons  of  the 
Year ;  and  no  Man  doubts  but  that  all  this 
is  effected  by  the  approach  or  withdrawing 
of  the  Sun's  influence  :  But  whoever  will  go 
about  to  explain  all  this,  and  to  give  a  par- 
ticular Account  of  it,  will  find  it  a  very  hard* 
Task  ;  and  fuch  Objections  have  been  urged 
againft  every  Hypothecs  in  ibmc  P6int  or 
other,  as  perhaps  no  Man  is  able  fully  to 
anfwer.  But  doth  any  Man  doubt  whether 
there  be  fuch  a  thing. as  Light  and  Heat,  as  ' 
Day  and  Night,  though  he  cannot  be  fatis- 
fied  whether  the  Suit  or  the  Earth  move  ?  Or 
do  Men  doubt  whether  they  can  lee  or  not, 
till  they  can  demonfirate  how  Vifion  is  made  ? 
And  muft  none  be  allowed  to  fee  but  Mathe- 
maticians ?  Or  .do  Men  refufe  to  eat,  till 
they  are  fatisfied  how  and  after  what  manner 
rhey  arc  nouriih/d  ?  Yet  if  we  mud  befvvay- 
ed  by  Objections,  which  do  not  come  up  to  • 
the  main  Point,  nor  affect  the  Truth  and 
Reality  of  Things,  but  only  fill  our  Minds 
with  Scruples  and  Difficulties  "about  them, 
we  muft  believe  nothing  which  we  do  not 
fully  comprehend  in  every  part  and  circum- 
itance  of  it.  For  whatever  we  are  ignorant 
of  concerning  it,  that  may,  it  lcciiis,  be  ob- 
jected againft  the  tiling  itieif,  and  may  be  a 
juit  Realbn  why  we  mould  doubt  of  it.  We 
mull  have  a  care  of  being  too  confident,  that 

we 


of  the.  Chrifli  an  Religion.  5#5 

we  move,  before-  we  can  give  an  exact  ac- 
count of  the  Caufe  and  Laws  of  Motion, 
which  the  greateft  Philofcphers  have  not  been 
able  to  do  ,•  we  mud  not  prefume  to  eat,  till 
we  can  tell  how  Digeftion  and  Nourifhment 
are  made.     In  fhort,  this  would  run  us  into 
all  the  Extravagancies  of  Scepticiim  :    For 
uponthefe  Principles  it  was,  that  ibme  doubt- 
ed whether  Snow  be. white,  or  Honey  fweet, 
or  any  thing  elfe  be  of  the  fame  Colour  or 
Tail,  which  it  appears  to  be  of,  becaufe  they 
could  amufe  themlelves  with  Difficulties,  and 
they  were  too  much  Philofophers  toaflent  to 
any  thing  that  they  did  not  underdand,  tho* 
it  were  confirmed  by  the  Senfe  and  Experi- 
ence of  all  Mankind.     They  were  rational 
Men,  and  k  was  below  them  to  believe  their 
Senfes,  unlefs  their  Reafon  were  convinced, 
and  that  was  too  acute  to  be  convinced,  as 
long  as  any  Difficulty,  that  could  be  (tarred, 
remained  unanfwered.     And  thus  under  the 
pretence  of  Reafon  and  Philoibphy  they  ex- 
pofed  themfelves  to  the  Scorn  and  Derifion 
of  all  who  had  but  the  common  Senle  of 
Men,  without  the  Art  and  Subtiity  of  impo- 
/Ing  upon  themlelves  and  others.^ 

And  it  is  the  fame  thing  in  efTecl:,  as  to 
matters  of  Religion.  The  Scriptures  come 
confirmed  down  to  us  by  all  the  ways  of  cpn- 
flrmation,  that,  the  Authority  of  any  Reve- 
lation at  this  diftance  of  time  could  be  ex- 
pected to  have,  if  it  really^  were,  what  we 
O  o  3  .  be* 


The  Reafonablenejs  and  Certainty 

believe  the  Scriptures  to  be.  Why  then  do 
fome  Men  doubt  whether  they  be  Authen- 
tick  ?  Can  they  dilprove  the  Arguments 
which  are  brought  in  defence  of  them  ?  Can 
they  produce  any  other  Revelation  more  Au- 
thentick  ?  Or  is  it  more  reaibnable  to  believe 
that'  God  mould  not  reveaj  himfelf  to  Man- 
kind, than  that  this  RevclatiorEfhould  be  his  ? 
No ;  this  is  not  the  cafe,  but  there  are  leve- 
ral  things  to  be  found  in  the  Scriptures, 
which  they  think  would  not  be  in  them,  if 
they  were  of  Divine  Revelation.  But  a  w  ife 
Man  will  never  disbelieve  a  thing  for  any 
Objections  made  againfl  it,  which  do  not 
reach  the  Point,  nor  touch  thefe  Arguments, 
by  which  it  is  proved  to  him.  It  is  not  in- 
confiflenr,  that  that  may  be  mofl  true,  which 
may  have  many  Exceptions  framed  againfl 
it,  but  €t  is  abfurd  to  rcjed  that  as  incre- 
dible, which  comes  recommended  by  our  Be- 
lief by  fuch  Evidence  as  cannot  be  difprov'd. 
Till  this  be  done,  all  which  can  be  faid  be- 
fides,  only  mews,  that  there  are  Difficulties 
to  be  met  withal  in  the  Scriptures,  which 
was  never  denied  by  thofe,  who  mofl  firmly 
and  fledfaflly  believe  them. 

But -Difficulties  can  never  alter  the  Nature 
of  Things,  and  make  that  which  is  true  to 
become  falfe.  There-  is  no  Science  without 
its  Difficulties,  and  it  is  not  pretended  that 
Theology  is  without  them.  There  are  ma- 
ny great  and  inexplicable  Difficulties  in  the 

Mathc- 


of  the  Chrijhan  Religion.  j5y 

Mathematicks  ;  but  fhall  we  therefore  rejecT: 
■phis  as  a  Science  of  no  Value  nor  Certainty, 
and  believe  no  Demonftration  in  EucMe  to 
be  true,  unlefs  we  could  Square  the  Circle  > 
And  yet  this  is  every  whit  as  reafonable,  as 
it  is,  not  to  acknowledge  the  Truth  of  the 
Scriptures,  unlefs^  we  could  explain  all  the 
Viftons  in  Ezekiel,  and  the  Revelations  of 
St.  John.  We  muft  believe  nothing,  and 
know  nothing,  if  we  mull  disbelieve  and  re- 
ject every  thing  which  is  liable  to  Difficul- 
ties. We  mull  not  believe  we  have  a  Sou), 
unlefs  we  can  give  an  account  of  all  its  Ope- 
rations ;•  nor  that  wTe  have*  a  Body,  unlefs 
we  can  tell  all  the  Parts  and  Motions;  and 
the  whole  Frame  and  Compofition  of  it. 
We  mud  not  believe  our  Senfes,  till  there  is 
nothing  relating  to  Senfation  but  what  we 
perfectly  underftana ;  nor  that  there  are  any 
Objects  in  the  World,  till  we  know  the  ex* 
act  manner  how  we  perceive  them,  and  can 
lblve  all  Objections  that'  may  be  raifed  con- 
cerning them.  And  if  a  Man  can  be  incredu- 
lous to  this  degree,  it  cannot  be  expected 
that  he  mould  believe  the  Scriptures  :  But  till 
he  is  come  to  this  height  of  Folly  and  Stupi- 
dity, if  he  will  be  confident  with  Jiimfelf, 
and  true  to  thofe  Principles  of  Reafon,  from 
which  he  argues  in  all  other  Cafes,  he  can- 
not reject  the  Authority  of  the  Scriptures 
upon  Ihe  account  of  any  Difficulties  that  he 
finds   in  them,    whilft  the  Arguments  by 

Oo  4  which 


5  6 8  The  Eeafonab/encfs  and  Certainty 

which  they  arc  proved  to  be  of  Divine  Au-. 
thority,  remain  unanfwercd.  And  all. the 
Objections,  which  can  be  invented  againft 
the  Scriptures,  cannot  fecm  near  fo  abfurd  ro 
a  confidering  Man,  as  to  fuppofe  that  God 
fhoulc)  not  at  all  reveal  himfelf  to  Mankind  ; 
or  that  the  Heathen  Oracles,  or  Mahomet's 
4lw*n  fliould  be  of  Divine  Revelation. 


CHAP.    XXXIV. 

The  Conclufion  j  containing  an  Exhortation 

to  ajenous  Qonfideration  of  thefe  things ^ 

both  from  the  Example  of  the  wifefl  and 

mojk  learned  Metij  and  from  the  infinite 

'  Importance  of  the  Things  themfehes. 

AS  Wile  and  as  Learned  Men  as  any 
that  ever  lived  in  the  World,  have  di- 
ed in  the  Belief  of  the  Chriftian.  Religion, 
when  they  had  no  filtered  to  engage  them 
£o  k  ;  and  many  of  them  have  led  their 
Lives  under  Pefecutions,  and  have  at  lafl 
been  put  to  Death,  rather  than  they  would 
renounce  that  Faith  which  the  Scriptures  de- 
clare to  us.  It  cannot  be  denied  but  that 
there  have  been  Men  of  as  great  Learning, 
and  as  great  Numbers  of  them,  profe/llng.  the 
Ch&ftiaft  Religion*  as  have  been  of  all  other 

Religions 


of  the  Chriftian  Religion.  569 

Religions  in  the  World  :  Indeed,  all  manner 
of  Arcs  and  Sciences  have  been  more  im- 
proved by  Chriftians,  than  by  all  other  forts 
of  Men  whatfbever  ;  and  all  rational  and  lb- 
lid  Learning  is  confined,  as  I  may  fay,  with- 
in Chriftendom.  For,  befides  the  Idolotrous 
Worlhip,  and  other  Impieties  notorious  a» 
mong  them,  whatfbever  Learning  is  to  be 
found  among  the  Chincfe,  or  other  Heathen 
Nations,  their  Notions  of  Things,  fo  far  as 
they  differ  from  what  is  contained  in  the 
Scriptures,  are  fo  obfcure  and  confufed  a^t  the 
bed,  arid,  fo  groundlefs,  that  that  Chriftian 
muft  be  very  weary  of  his  Religion,  who  can 
think  of  changing  it  for  fuch  Unc'ertainties. 

And  no  Man  that  profefs'd  and  called  him- 
felf  a  Chriftian  ever  disbelieved  the  Scrip- 
tures, but  there  were  vifibly  other  Reaibns 
for  it  than  thefej  which  the  Nature  of  the 
Chriftian  Religion  could  afford  :  It  was  ap- 
parent in  his  Life,  that  he  wifhed  the  Chri- 
ftian  Religion  were  falfe,  before  he  endea- 
voured to  perfuade  himfelf  that  it  is  not  true. 
Some  are  poftefs'd  with  that  intolerable  Spi- 
rit of  Pride  and  Contradiction,  that  meer  Va- 
nity and  a  Conceit  of  being  wifer  than  others 
makes  them  find  fault  with  any  thing  that  is 
generally  received;  and  the  greateft  Fault 
which  thefe  Man  can  find  with  the  Chriftian 
Religion  is,  that  they  have  been  bred  up  in 
it,  and  therefore  »thcy  make  heavy  Com- 
plaints of  the  prejudices  of  Education,  and 

the 


$JO  The  Reajonai/enefs  and  Certainty 

the  hindrances  which  ingenuous  Minds  la- 
bour under,  from  the  influences  of  it,  m  the 
purfuit  of  Truth :  And  thele  Men  perhaps 
might  ha^ve  talk'd  as  much,  and  to  as  much 
purpofe,  for  Ghriftianity,  as  they  now  talk 
againft  it,  if  they  had  not  been  Born  among 
Chriftians,  and  been  bred  up  in  the  Chriftian 
Religion;  they  lcorn  to  be  the  better  for 
their  Education,  and  are  afhamed  of  nothing 
more  than  to  believe  and  think  like  other 
Men  ,*  and  they  might  almoft  be  periuaded 
to  be  Chriftians  ftill,  if  they  could  but  be 
•  lingular  in  being  fo  :  For.  the  mere  Affecta- 
tion of  Singularity  makes  them  difpife  and 
difpute  againft  any  thing  which  others  allow 
and  efteem.  But  it  will  be  hard  to  find  any 
learned  Man  of  tolejrable  Modefty  and  Ver- 
cue,  arid  who  was  not  as  lingular  in  other 
things,  and  in  his  Notions  of  Religion,  but 
he  has  firmly  believed  the  Divine  Authority 
of  the  Scriptures. 

It  concerns  all,  who  have  any  Doubts  about 
thele  things,  to  weigh  the  Objections  with 
the  Anfvvers  that  have  been  given  to  them  by- 
divers  Authors,  and  withal  to  obferve  the 
importance  of  the  Objections,  and  how  far 
they  afrecl:  the  main  Caufe,*  and  ftill  to  re- 
member, that  it  is  at  every  Mans  own 
Peril,  if  he  make  a  rafli  and  partial  Judgment. 
If  our  Faith  could  be  of  no  Benefit  or  Advan- 
tage to  us,  nor  Infidelity  any  Prejudice,  we 
might  take  the  fame  Liberty  to  give  Credit 


or 


of  the  Chrijlian  Religion.  .    571 

or  no  Credit  to  what  we  read  in  the  Bible, 
that  we  ufe  in  the  Reading  all  other  Books, 
and  to  receive  or  reject  it  as  we  think  fit,  or 
to  believe  only  juft  fo  much,  as  lies  even 
with"  our  own  Underftandings  and  Notions 
of  Things,  and  at  the  worlt  this  would  be 
but  Folly  in  us.  fyit  it  is  madnefs  to  rejecl: 
our  own  Happinefs,  and  make  our  felves 
miferable,  becaiife  we  do  not  perceive  the 
Reafons  of  all  the  Means  and  Methods,  which 
God  has  been  pleafed  to  ufe  to  -make  us 
happy  ;  or  are  not  able  to  underfland  every 
Word  of  that  Book,  which  contains  the 
Terms  of  our  Salvation. 

This  is  as  if  a  Son  mould  chufe  to  live  mi- 
ferably,  rather  than  to. enjoy  a  large  Eftate 
left  him  by  his  Father,  becaufe  he  doth  not 
perceive  the  defign  and  full  meaning  of  every 
particular  in  his  Will  ,•  he  fearches  out  for  all 
Ways  and  Arts  for  cavilling  at  it,  and  is  fond- 
of  any  pretence  to  cafl  it  afide  as  Counter- 
feit, being  refolved  never  to  believe  it  to  be 
his  Father's ;  For  his  Father  was  a  wife  Man, 
and  if  it  were  his,  fuch  and  foch  Claufes 
would  not  be  in  it,  fince  there  is  no  teafon, 
that  he  can  fee,  why  they  ihould  be.  inler- 
ted  ;  feveral  things  mentioned  in  it,  he  be- 
lieves are  mif-timed,  the  Bounds  of  the 
Lands  are  not  defcribed  by  fit  Names  ;  be- 
fides  it  is  interlined,  and  he  never  will  accept 
of  fuch  an  Eftate  conveyed  to  him  by  fuch  a 
Will  j  but  chufes  rather  to  be  miferable  ail 

the 


5  7  2  '        The  Reafonablenefs  and  Certainty 

the  Days  of  his  Life.  This  would  be  fuch 
pcevifhnefs  and  perverfnefs,  as  is  not  to  be  met 
withal,  where  our  Temporal  Intereft  is  con- 
cerned :  But  too  many  are  too  forward  to 
rejedt  the  Tenders,  and  defpitc  the  Terms  of 
an  everlafting  Inheritance  in  Heaven,  tho' 
at  the  fame  time  they  bacome  obnoxious  to 
all  the  Curfes  threatned  to  Unbelievers,  bc- 
caufe  the  Old  and  New  Teflament  contain 
fbme  things  which  may  afford  matter  of  •  Ex- 
ception and  Cavil  to  captious  Men. 

God  has  lent  his  Prophets  to  call,  and  ad- 
monifh  us,  and  his  Son,  to  reconcile  us  to 
himfelf,  by  his  Death ;  and  to  offer  us  E- 
ternal  Peace  and  Happinefs,  and  he  has  giv- 
en us  all  the  Evidence  of  it,  that  the  nature 
'  of  the  things  would  admit.  The  Jews  have 
averted  the  Authority  of  the  Old  Teftament 
from  the  times  of  Mofes,  and  the  Prophets ; 
and  the  Chriliians  afTerted  the 'Truth  of  the 
Gofpel,  when  it  was  impoflible  for  them  not* 
toknow  whether  it  were  true  or  not;  without 
any  profped:  of  Advantage  by  it  in  this 
World  ;  but'with  a  certain  expectation  of  all 
manner' of  Torments  and  Deaths;  and  the 
greateft  part  of  the  Known  World,  was  con- 
verted to  the  Belief  of  it,  and  became  Chrilii- 
ans ;  when  in  this  World,  Chriflians  were  of 
all  Men  the  mo;i  miferabley  and  were  fupport- 
ed  only  by  the  ftedfaft  hope  and  expecta- 
tion of  that  Happinefs  which  is  promifed  to 
us  in  the  Scriptures  after  this  Life.     At)d  all 

things 


of  the  Cbrijlian  'Religion.  573 

things  confidered,  we  have  as  fufficient 
Grounds  for  the  Authority  of  the  Scriptures, 
as  we  have,  not  only  that  any  other  Book  • 
was  compoied  by  the  Author,  w'hoic  Name 
it  bears,  but  as  we  have  to  believe  any  thing 
elfe  in  the  World.     Nbw  what  do  thefe  Men  ? 

• 

How  do  they  receive  fo  great  a  Bleffing  > 
Why,  they  overlook  all  the  Evidence  that 
can  be  brought  to  prove  the  Divine  Authority 
of  the  Scriptures,  and  fearch  up  and  down  for  * 
doubtful  and  obfcure  PafTages  to  difprove  it 
by ;  not  confidering  in  the  mean  time,  that 
nothing  can  overthrow  their  Authority,  buc 
that  which  can  invalidate  the  Evidence,  by 
which  it  is  eftablifh'd.  It  would  be  the  high- 
eft  Folly  and  Ingratitude  thus  to  defpife  ■ 
God's  Mercy  and  Care  over  us,  if  there  were 
no  danger  in  it,  but  it  being  a  thing  of  infi- 
nite Danger,  it  is  no  lcfs  than  Madnefs  :  For 
what  milder  Term  can  be  found  to  exprels 
the  defperate  Folly  of  them,  who  reject  a 
Book,  which  fcts  before  us  the  means  of  Sal- 
vation, but  at  the  fame  time  forewarns  us 
upon  pain  of  the  fevereft  efFedts  of  God's 
Difpleafure,  not  to  neglect  them  :  It  is  mad- 
nefs, I  fay,  if  we  rightly  confider  it,  to  re- 
ject fuch  a  Book,  and  at  once  both  to  af- 
front the  Mercy,  and  defpife  the  Threatnings 
.  of  the  infinitely  Merciful,  and  the  infinitely 
Gneat  and  Powerful  God. 

It  is  a  good  Caution  to  the  Atheift  to  for- 
bear his  Blalphemies,  and  Contempt  of  the 

Divine 


574  "FlJe  Reafinab/enefs  and  Certainty 

Divine  Majefty,  for  fear  it  fhould  prove 
true,  that  there  is  a  God,  at  laft,  and  then 
it  will  be  a  difmal  thing  after  all  his  profane 
Talking  and  Arguing  to  be  called  before  that 
God,  whom  he  has  ib  often  denied.  And  it 
is  as  good  Advice  to  .thofe,  who  make  it. 
their  bufinefs  to  find  Fault  with  the  Scrip- 
tures, to  confider  ferioufly  whether  they  are 
fure  that  thefe  are  not  God's  Word,  after 
all  that  can  be  laid  againfl  them  ;  and  if  they 
be  not  ablblutely  certain  of  this,  the  Name 
and  Title,  which  they  bear,  and  which 
Men  as  wife  and  as  Judicious  as  themfelves, 
thought  to  belong  to  them,  fhould  methinks 
keep  Men  within  ibme  bounds  of  Modefty, 
and  D'ifcretion.  For  if  they  be  indeed  the 
Word  of  God  (and  nothing  is  capable  of  be- 
ing made  more  cviden: )  than  how  dearly 
mud  they  pay  for  a  little  cavilling  Wit  and 
Subtilty  1  The  bed  and  moft  Divine  things 
may  be  defpifed  and  affronted  by  a  bold  and 
Scurrilous  Wit,  tbut  can  Men  think  it  a  fafe 
or  a  prudent*  thing  to  ridicule  and  Scoff  at 
thofe  Books,  which,  for  ought  they  know, 
may  be  of  Divine  Revelation,  when  all  the 
Reafon,  of  which  they  fanfie  themfelves  fo 
great  Matters,  can  never  be  able  to  confute, 
the  Arguments  brought  in  Vindication  of 
them  ?  Can  they  value  the  contemptible  Re- 
putation of  a  little  Satyr  and  Drollery,  at  that 
mighty  Rate,  as  to  run  the  hazard  of  being 
damned  for  it? 

If 


of  the  Cbriflian  Religion.  5  7  ^ 

If  Men  have  any  real  Doubts  or  Scruples, 
they  mufl  needs  grant,  that* it  is  too  ferious 
a  thing  to  jeft  and  trifle  withal,  when  no 
lefs  than  the  Terms  of  our  everlafling  Hap- 
pinefs,  or  everlafling  Mifery  is  the  thing 
in  Controverfy.  And  what  Wit  there  may 
be  in  it,  I  cannot  tell ;  but  I  am  lure  it  is  no 
*  fign  of  a  very  Wife  Man  to  fpeak  contempti- 
bly of  a  Book,  by  which  he  can  never  prove, 
but  that  he  mull  be  judged  at  thelaft  Day. 
As  a  Mad-Marty  fays  Solomon,  who  cafleth 
Fire-brands,  Arrows,  and  Death;  Jo  is  the 
Man  that  deceiveth  his  Neighbour,  and  faith, 
Am  not  I  in  Sport?  Prov.  xxvi.  18,  19.  But 
what  Defcription  or  Comparifon  can  be  found 
equal  to  his  Madneis,  who  deceiveth  and  de- 
flroyeth.  himfelf,  arid  that  Eternally,  and 
yet  fays,  Am  not  I  in  Sport  ?  Is  not  this  the 
%very  perfection  of  Wit  and  Raillery  ? 

Wo  unto  him,  that  S trivet h  with  his  Maker 
Ifai,  xlv.  9.  Do  they  provoke  me  to  anger,  faith 
the  Lord,  do  they  not  provoke  themfeves  to  the 
Confujion  of  their  own  Faces  ?  Jer.  vii.  19.  And 
thou  {halt  know,  that  I  am  the  Lord,  and  that 
I  have  heard  all  thy  Blafphemies.  Thus  with 
your  Mouth  ye  have  boajled "againfi  me,  and  have 
Multiplied  your  Words  againji  me,  I  have  heard 
them,  Ezek.  xxxv.  12,  13.  Do  we  provoke  the 
Lord  to  Jealoufy,  are  we flronger  than  hc\  1 
Cor.  x.  2.z. 

There  fhall  come  in  the  laft   days  Scoffers^ 
walking   after  their  own    Lufls,  z  Pet.  iii.  3. 

But- 


57^  The  Reafonablenefs  and  Certainty 

But  Beloved,  rememler  ye  the  Wordsi  which 
were  jpoken  before  of  the  Apo files  of  our  Lord  J e- 
fus  (Thrift,  how  that  they  to[dyouy  there  fhould 
he  Mockers  in  the  laft  time,  who  fhould  Walk 
after  their  own  ungodly  Lufts,  Jude  17.  18.  If 
all  that  I  have  difcourfed  be  infufficient  to 
convince  thefe  Men ;  yet  let  their  own  Ar- 
guments, and  even  their  own  Blafphemies ' 
convince  them  ;  for  the  very  word  that  they 
can  lay  or  do,  ferves  to  fulfil  the  Prophe- 
cies, and  confirm  the  Authority  of  the  Holy 
Scriptures. 


FINIS. 


■ 


(577  ) 


ADDENDA 

The  BOOK  having  been  long  ago  fitted 
for  the  Prefsj  and  out  of  the  Author" 's 
Cujiodjj  he  could  not  infert  the  follow- 
ing Additions  in  their  proper  places, 

CHAP.  TV.  p.  112.  /.  3.  after  St.  Mark 
and  St.  Luke  add,  If  either  in  the  E- 
piftle  of  St.  Barnabas,  or  St.  Clement,  it  be 
iuppofed  that  the  Realbning  is  not  always 
juft,  but  is  ibmetimes  too  Allegorical,  and 
ibmetimes  founded  upon  Miflakes  in  Natu- 
ral Philofophy ;  yet  it  is  certainly  agreeable 
to  the  ways  of  Reafoning,  and  the  Philofo- 
phy of  that  Age,  fo  that  nothing  of  this 
kind  could  then  be  any  hindrance  or  preju- 
dice to  the  Reception  of  thefe  Epiftles. 

C  HA  P.  X.  p.  ziz.  I  uli.  after  Principles , 
add,  And  befides  other  Ules,  which  may 
be  found  out  hereafter,  one  very  confidera- 
ble  has  been  already  made  of  the  Satellites^ 
for  the  benefit  of  the  World,  in  rectifying 
Geography,  and  determining  the  Longitude  Ca\f^0n 
of  Places,  (a)  M.  Qaffini  has  drawn  up  Tables  Burguad 
for  this  Purpofe,  and  Written  a  Treatife  on  T°m- '• 

r>  1      c.  8.   Dif- 

P  P  thefts 


r  578) 

Com^stlie  SubJe#-     And  the(W   Miffionaries  by 

mS;™,  their    Obfervations,  have    difcovcred,    that 

f.  \$.  Wthe  Empire  of  China,  is  Five  Hundred  Leagues 

nearer  Europe,  than  Geographers  have  placed 

it. 

CHAT.  XI.  />.  126.  /.  %J.  after  Opinion, 
add.  The  fame  Words  which  Jofbua  ufed, 
is  Tranflated  to  wait  upon,  and  wait  for,  PC 
LXII.  1.  LXV".  1.  So  that  all  which  can 
be  Concluded  from  the  Word  is,  that  the 
Sun  attende/1,  he  lengthned  the  Day,  and 
waited  for  the  Victory,  or  waited  upon  die 
Army  of  IfraeL 

CHAP.  XIII.  p.  z$6.  I  24.  after  Chrift's 
fake,  add,  A  State  of  Damnation  is  a  State 
of  Death ;  and  the  Soul  which  lies  under  the 
Divine  Wrath,  is  in  that  State,  tho'  it  be 
not  irreverfible  during  this  Life.  So  that 
the  Death  Threatned,  being  Twofold,  viz. 
of  the  Soul,  and  of  the  Body,  it  was  accor- 
dingly infli&ed  on  both  :  But  it  was  not 
Threatned,  that  this  Death  fhould  be  to  the 
final  DeftrucStion  either  of  Soul  or  Body ; 
but  thro*  the  Redemption  of  Chrift,  the  Bo- 
dy might  be  recovered  from  the  Death,  to 
which  it  became  Subject,  to  a  Blefled  and 
Glorious  Refurredfaon,  and  the  Soul  be  re- 
(tored  from  the  Death,  into  which  it  had 
fain,  to  a  State  of  Reconciliation  and  Favour 
with  God. 

CHAP.  XV,  p.  325-.  /.  15.  after  in  the 
New,  add,  Of  the  Affiftance  of  Divine  Grace, 

we 


(579) 

weareTaught,D<?^r.XXX.  6.  Pfalm.XXV: 
4.XXVII  ii.  LI.  10,11,  12.  LXXXVI.  11. 
CXIX.  12,  26,  33,  64,  66,  68.  108.  124. 
135-.  CXLIII.   10.  Prov.  1.  23.  Ifa.XUV. 

3.  lix.  xi.  y^r.  xxxr.  8.  xxxu.  40. 

Ezek.  XT.  19.  XXXVI.  26,  27. 

CHAP.  XVI.  />.  338.  /.  10.  after  Reli- 
gion^ add,  The  Soveraignty  was  in  due  time 
to  be  placed  in  the  Tribe  of  Judah ;  which 
was  fulfilled  in  David's  being  advanced  to 
the  Kingdom,  and  from  that  time  the  Scep- 
ter and  the  Lawgiver,  &c. 

CHAP.  XXI l,  />.  391.  /.  $.-afterexpeft- 
ed,  add,  The  Duration  of  tjie  World  is 
confidered  in  the  Scriptures,  with  relation  to 
Chrift's  coming,  and  all  the  Time  after  his 
coming  is  (tiled  the  lc#  Days  ;  as  in  the  De- 
icription  of  the  Different  States  of^'sLife, 
the  fpace  of  an  Hundred  and  Forty  Years 
of  it,  after  his  Sufferings,  is  Stiled  the  fatter 
end  of  his  Life ;  and  all  the  precedent  part 
is  Termed  the  Beginning  of  it.  Job.  XLII. 
12,  16. 

CHAP.  XXVIII.  p.  486.  /.  after  Pro- 
phet Jonas,  add,  Dr.  Lightfoot  in  his  Remains 
lately  publifhed,  has  oblerved,  as  the  Rea- 
ibn,  why  the  Jews  were  lb  importunote  for 
a  Sign,  notwichflanding  the  many  Miracles 
which  our  Saviour  Wrought  before  them ; 
That  their  Traditions  Taught  them  to  ex- 
peel:  thefe  two  Signs  of  the  Mejftas,  when  he 
came,  viz.  that  he  mould  raife  the  Ofd 
Pp  2  Pro- 


Prophets,  and  other  Holy  and  famous  Men 
from  the  Dead,  and  that  he  fhould  bring 
down  Manna  for  them  from  Heaven.  In 
their  Old  Writings  and  Records,  he  fays, 
they  fpeak  much  of  thefe  Two  things  of 
their  Expectation.  I  am  inclined  to  believe 
that  thefe  Traditions,  if  they  had  been  right- 
ly underilood,  were  not  fo  blind  and  foolifh, 
as  that  Learned  Author  Stiles  them,  but  had 
refpeel:  to  the  very  Time  and  Occafion,  to 
which  our  Saviour  refers  the  Jews,  when 
they  required  thefe  Signs  of  him.  For  at 
his  Refurreclion  many  Bodies  of Saints ',  which 
Slept,  aroje,  Matt,  xxvii.  fx.  And  fpeak- 
ing  to  them  of  the  Manna,  or  Bread  which 
came  down  from  Heaven,  he  puts  them  in 
Mind  of  his  Afcenfion  :  What,  and  if  ye  fhall 
fee  the  Son  of  Alan*ajcend  up  where  he  was  be^ 
fore?  Joh-  vi.  6z.  Whereby  he  intimates, 
that  then  would  be  the  time  offending  this 
Manna,  when  upon  his  Afcenfion,  he  Would 
beftfcw  the  Gifts  of  the  Holy  Ghoft.  The 
time  was  not  yet  come  for  thefe  Miracles  to 
be  wrought,  they  were  not  to  be  wrought 
at  their  Demand ;  it  was  fufficient  that  they 
had  Intimations  given  to  expeel:  them,  and 
in  the  mean  time  they  ought  to  have  been 
contented  with  others. 

CHAP.  XXX.  p.  519,  L  ix.  after  he 
pleafed,  add,  But  it  feems  mod  of  all  ftrange, 
that  the  excellent  Emperour,  M.  Antoninus, 
who  had  fo  much  of  the  Chriftian  Morality, 

rboth 


C  5  8  i  ) 

both  in  the  Speculation,  and  in  the  Practice 
of  it,  mould  not  alfo  be  of  the  Chriftian 
Faith,  efpecially,  if  he  owned,  that  a  fignal 
Miracle  was  by  the  Prayers  of  the  Chrifti- 
ans,  obtained  for  the  deliverance  of  himfelfj 
and  his  whole  Army,  (a)  as  Tertulliany  who  (a)  apoi. 
could  not  be  Ignorant  of  the  Truth  of  it,  De-  c.  $>  ad 
clares.  Scapc-*' 

But  it  fhould  be  confidered,  that  M.  Anto- 
ninus was  very  fuperftitious  in  all  the  Heathen 
Worihip,  and  was  lb  much  addicted  to  the 
(F)  Sophifls  of  his  time,  as  not  only  to  en-  ^  vkao- 
dure,  but  often  to  humour,  their  Infolenccftr-  Vit. 
and  Vanity  ,•  and  from  them  he  had  his  No-  fj^- * 
tions  of  Philofbphy,  Which  agree  with  theHermag. 
Chriftian  Doctrine,  and  not  from  the  Scrip- ^[H* 
tures.    For  he  owns  in  his  Book,  from  whom 
he  had  received  his  Precepts ;  but  if  he  had 
Read  and  confidered  the  Scriptures,  he  could 
never  have  looked  upon  theZeal  andFortitude 
of  the  Chriftian  Martyrs,  as  (c)  Obftinacy .  0)  ub.i  j 
But  the  Sophifls  who  made  it  their  bufinefs  to*  3# 
oppofe  the  Gofpel,  knew,  they  could  not 
better  recommend  themfelves  to  him,  than 
by  Teaching  its  Moral  Doctrines,  and  pre- 
venting that  efteem,  which  he   muft  needs 
have  had  of  the  Chriftian  Religion,  if  he  had 
known,  that  to  this  thofe  Doctrines,  which 
he  Co  much  admired,  owed  either  their  Ori- 
ginal or  Improvement. 

Whatever  opinion  he  had  of  the  Chrifti- 
ans,  he  was  wont  to  attribute  too  much  to 

:       his 


(582) 

(J)Vnlc*thi$  own  (J)  Virtue  and  Piety  ,  to  alcribe  his 

n  Clffio-  deliverance  wholly  to  their  Prayers.  And 
afcer  all  the  Praifes,  which  have  been 
juftiy  given  to  M.  Antoniw,  it  rhuft  be  ac- 
knowledged,that  he  valued  himfelf  extreamly 
uponTwoThings,which  were  very  great  hin- 
derances  to  his  Reception  of  the  Gofpel.i'/::. 

(c)  Capi--p^  r€^  Study  of  Philofophy,  and  the  Love 
and  efteem  of  his  People.  For  it  is  no  Won- 
der, that  an  Emperour,  who  made  the  Phi- 
lofophy of  thofe  times  his  Study,  the  So- 
phifts  his  chief  Favourites,  and  Popularity 
his  Aim,  fhould  not  be  Converted  to  a  Reli- 
gion lb  unpopular,  and  fo  oppofite,  in  fome 
of  its  Principal  Articles,  to  that  which  the 
World  calledWifdom, 

It  is  unconceiveable  upon  what  Principles 
of  Religion    or  Philofophy  this    Emperour 

tf)iJ-  could  Deify  if)  Lucia*  Merits  and  Faufiha; 
but  it  was  lmpoffibic,  that  he  could  do  this, 
and  be  at  the  fame  time  a  Chriftian  ;  that  the 
fame  Man,  who  Deified  Notorious  Wicked- 
nefs,  becaufe  it  had  been  Cloathed  in  Purple, 
and  fhined  in  Emperial  Robes,  ihould  believe 
in  the  Son  of  God  Crucified,  is  utterly  in- 
confillcnt. 

ft,) Aug;  IB'  P'5Z7-  '-3-  after  at  att,  acU,  (a) 
iriclorinus^  a  Man  of  very   great  Learning, 

8'-2  and  who,  upon  mat  account,  had  his  Statue 
erected  in  the  Forum  at  Rome;  often  acknow- 
ledged himfelf  convinced  of  the  Truth  of 
Chnftianiry,  before  Le  could  be  pcrfuaded  o- 

pcnly 


(583) 

penly  to  profefs  k,  for  fear  of  difpleafing  his 
Friends  that  were  Gentiles.  He  pretended' 
he  might  be  a  Chriftian  as  well  in  Secret, 
and  this  no  doubt  might  be  the  cafe  of  ma- 
ny others,  who  never  made  open  Profeflion 
of  it. 

IB.  p.  f}0.  /.  7.  after  with  them  add,  The 
Doctrines  of  the  Epicureans  and  the  Stokks 
(he  fpeaksofluchas  were  peculiar  to  either 
Sedt,  were  little  regarded  in  St.  AHftws  time,* 
and  none  durft  maintain  them,  but  under  the 
Denomination  of  tome  Herefy  or  other,* 
thefe  Two  Seels,  then  were  in  lo  little  efteem, 
that  they  had  not  Authority  enough  to  give 
thole  errors  any  countenance,  which  they  be- 
fore had  lo  long  with  great  fubtilty  and  fuc- 
cefs  defended  againfl  the  Ylxtoniffs  ;  but  they 
who  would  gain  any  Reception  to  their  er- 
rors were  at  lad  forced  to  aiTume  the  Name 
of  Chriftians,  and  betake  themfelves  to  fome 
Herefy.  Of  Vlotinuss  School  fome  became 
Chriftians,  and  others  applyed  themfelves  to 
Magick;  zsvlotinus  himlelfmuft  have  done, 
if  we  believe  all  that  Porphyry  Writes  of 
him.  The  Relation  of  the  Serpent,  winch 
was  feen  under  the  Bed  and  then  was  obfer- 
ved  creeping  into  a  hole  of  the  Wall,  as  he 
gave  up  the  Ghofl,  is  an  odd  Story. 


FINIS. 


BOOKS  Printed  for,  •  and  Sold 
by  Teeter  "BucI^ 

THE   Reafonablenefs   and  Certainty  of 
the  Chriftian  Religion.    Book  I.     By 
Rohert  Jenkin,  &c. 

Reflections  upon  Ancient  and  Modern 
Learning.  By  William  Wot  ton.  B.  D.  Chap- 
lain to  "the  Right  Honorable  the  Earl  of  AV- 
tingham.  The  Second  Edition,  with  large 
Additions. 

The  Characters  or  Manners  of  the  Age. 
Written  Originally  in  French  by  Monfieur 
de  la  Bruyere,  to  which  is  added,  a  Key  in 
the  Margeht ;  made  Engli/b  by  feveral  Hands, 
with  the  Characters  of  TheophtaJtus.  Tran- 
slated from  the  Greek.  The  Second  Edition 
Corrected  throughout,  and  inlarg'd. 

A  Dictionary  of  the  Greek  and  Roman  An- 
tiquities, explaining  the  Religion,  Mytholo- 
gy, Hiftory,  Antient  Chronology,  Geogra- 
phy, Sacred  and  Profane  Rites  and  Cu- 
floms,  Laws,  Policy,  Art  and  Engines  of 
War,  Opinions  of  their  Philofophers,  Lives  of 
Inventers  of  Arts  and  Sciences,  and  others 
famous  for  them  or  Arms ;  containing  whatso- 
ever is  neceflary  for  Elucidating,  the  abftrufe 
paflage  which  Occur  in  the  Claftical  Authors 
and  Hiftorians,  CompiledOriginally  in  French 
by  theCommand  of  the  King  of  France  for  the 
Ufe  oftheDaupbin,  D.  of  Bou>gundyyAnjou  and 
Berry,  by  Mr.  Danet,  and  now  made  Englijk, 
with  the  Addition  of  Ufeful  Maps. 


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