A defence of revealed religion in six sermons upon Rom. I, 16 : wherein it is clearly and plainly shown that no man can possibly have any real ground or reason to be ashamed of Christianity / by Henry Hallywell.

A DEFENCE OF Revealed Religion. SERMON III.

ROM. I. 16.

For I am not ashamed of the Gospel of Christ —

THat there is no unreaso∣nableness in the Frame and Composition of Chri∣stianity, but that it is infinitely a∣greeable and suitable to our Case and Necessities, we have clearly demonstrated: It remains now that we show with the same Plain∣ness,

that there is nothing dis∣agreeing with sound Reason in the Doctrines contained in it, that so we may see that upon neither of these two Accounts we have any cause to be ashamed of the Gospel of Christ.

The Doctrines of Christianity consist either,

1. Of such things as are to be believed as Articles of Faith. Or,

2. Of such things as are com∣manded as Duties and Matters of our Practice. Or,

3. Of Promises of great Re∣wards to them that shall be Obe∣dient, and severe Punishments and Threatnings to the Stubborn and Rebellious, who refuse to walk according to those Rules laid down in the Gospel.

As to the Articles of Faith, we shall briefly run over some of the chief of them, that it may appear

how consonant they are to the light of our own Reasons and Under∣standings.

That our blessed Saviour should be born in an unusual and extra∣ordinary manner of a pure and immaculate Virgin; that there should be an Apparition of An∣gels at his Birth; that the Wise Men of the East should have no∣tice and come to see him, are all things so highly becoming, that we should wonder if the same, or something like them, had not been done. For our Lord being to be the greatest Person that ever ap∣peared in the World, and being designed to be the fairest Copy of a Holy and Pure Life, and to cor∣rect all the carnal Exorbitances and Corporeal Impurities in which Mankind wallowed, as if their on∣ly Felicity had consisted in the highest and rankest Exercise of their

Animal Powers, it was very agree∣able that his Birth should be diffe∣rent from the common manner. And that he should have no other Father but God, was a way very suitable to gain a greater Autho∣rity to those Holy Precepts that he should deliver to the World; this being the universal Sence of Man∣kind, that there is the greatest Re∣verence due to what any Person nearly related to God communi∣cates. And that the Angels should usher in his wonderful Nativity with a solemn Anthem, is no more than what served to enhance and set forth the Eminency, Value, and Dignity of his Person, who was to be the great Prince of Angels as well as Men; and in that Christ was designed to be the Hope of all the ends of the Earth, and the Per∣son in whom the Gentiles should trust, though the Magi or Wise-Men

intended no such thing, yet it may well seem a Prefiguration of that chearful Submission the Gentile World should yield to him as their Prince and Redeemer, so soon as he should come to be mani∣fested to them.

And that Christ should appear in the World like one of us, Cloathed with Flesh and Blood, is more suitable to our State and Con∣dition, than if God should speak by an Angel, or a Voice from Heaven. For since many Trou∣bles, Afflictions, and Tribulations attend us in our way to Immorta∣lity, it cannot but be a greater encouragement to us to bear them with Patience, when we see our most Holy and Innocent Lord suf∣fer a World of Reproaches and Indignities, and much hard usage before he entred into his Glory. Nor is it any more unbecoming

or unworthy the Majesty of God to unite himself with a Humane Bo∣dy, which his own hands have fa∣shioned, and which is fearfully and wonderfully made, than it was for the Divine Presence to take up its Re∣sidence in the Jewish Temple, and dwell in a House of Stone.

Lastly, That Jesus Christ should be made the visible Judge of Men and Angels, is no less congruous and rational.

1. In respect of himself, this Honour and Triumph of the Di∣vine Life being a just Reward of his voluntary Sufferings and Humi∣liation; which is the Account our Saviour Christ gives himself, John 5.27. And hath given him Authority to execute Judgment also, because he is the Son of Man. That is, because he humbled himself to so high a degree as not only to take upon him our Flesh and Blood with all

its harmless Infirmities and Imper∣fections, but endured with won∣derful Patience the Contradictions of Sinners, the opprobrious Taun∣tings and Revilings of a Rude Ge∣neration, and submitted himself at last to a Death full of Pain, Ig∣nominy and Disgrace.

2. In regard of wicked Men and Devils; For this visible Appear∣ance of Jesus Christ in so solemn a manner, attended with innume∣rable Legions of mighty Angels, descending into these lower Regions near the Earth, the Glory of whose Presence will be conspicuous to all the World, must needs be a very sensible Conviction to all Wicked Persons of the Folly of their Do∣ings, when they shall see the same Jesus that delivered the Will of God to them, now come to call them to an account for not obey∣ing it. And since there may be,

and doubtless are many Scoffing, Atheistical Spirits in the Aerial Re∣gions as well as here on Earth, who ascribe all great Mutations in the World to Chance and Fortune, or the necessary Combinations of Matter, this appearance of our Lord and Saviour in such a visi∣ble manner, according to the sure Predictions of the Holy Scriptures, will effectually confute their vain Philosophy, and force them even against their Wills to acknowledge the Interposition of a Divine Power and Providence. Neither will it be a less afflicting Abasement of the insulting Pride of that Old Serpent and his Rebellious Associ∣ates, who so long Tyrannized over Mankind with such Contempt and Scorn, to feel themselves cast down into everlasting Destruction by that Nature which they had so much vilified and abused.

3. In respect of those who have been faithful Adherents of Christ Jesus, and firmly persisted in Good∣ness, notwithstanding the many discouragements they met withal, his Appearance in such a sensible manner will be exceeding com∣fortable and joyful; for they be∣holding him coming down from Heaven with such transcendent Power and Glory, must needs over∣flow with transports of Joy, to find that now their Redemption will be fully compleated: For what may not they hope for at his hands, who is both their merciful Re∣deemer and their Judge? And this very sight of their long-expected Saviour, will invigorate their Souls with such a high degree of Life, as shall, through the inward Ope∣ration of the Divine Spirit, trans∣form their vile Bodies into the si∣militude of the glorious Body of

the Son of God; and in these fiery Chariots like Elijah, they shall a∣scend from these mortal Regions to augment the Train of this great and Almighty Judge. So every way agreeable are the Articles of our Christian Faith.

2. We come now to the se∣cond Part of the Doctrines of Christianity, which consists of such things as are commanded as Du∣ties and matters of our Practice. Which are only a reviving the na∣tural Inscriptions and Laws of Righteousness Engraven upon our Souls at their first Creation. For it cannot be thought but that that long Degeneracy we lay under, and the powerful and vigorous growth of our Animal Faculties must exceedingly impair, if not wholly obliterate the fair Impresses of the Divine Nature upon us, so that we have need to have all

those eternal Rules of Righteous∣ness and Holiness to be laid down to us afresh. And the manifesta∣tion of the Duties and Obligations that Christianity lays upon us, is the exsuscitating and raising up that decaying, and almost dying spark of Divine Life yet left in us, and which may gain such strength by the powerful energy of the Spi∣rit of Christ, as to consume or convert into its Nature all that Rubbish which hindred and ob∣structed it. And according to these Measures the Commands and Laws of Christianity are framed, so that they are a part of the an∣cient Intellectual Furniture of our own Souls. For furely, there can be nothing more natural and con∣sistent with our rational Frame, than to Love and Honour God, from whose infinite Fulness, we and all things, received their Being,

with all our Hearts, and with all our Strength: To depend upon him for all our Supplies, and to acknowledge our own Nothing∣ness, that all that we have pro∣ceeds and flows from his inex∣hausted Bounty: To sit quiet and contented under the various Dis∣pensations of his Providence, and to bring our Minds into a Subor∣dination and perfect Conformity to his Holy Will in all things.

And as Christianity enjoyns us to pay all Duty, and Service, and Obedience to God, so it strictly Commands all manner of Justice and Righteousness to others; for∣bidding all harm and wrong to any thing living, and instead of that, requiring every Man in his several Station and Capacity to do all that Good that at any time lies in his Power. To be kind and compas∣sionate, forgetting and forgiving

all manner of Injuries done unto us, and returning Good for the Evil that we have received.

Furthermore, Christianity com∣mands us to avoid all Lying and Hypocrisie, as things beneath the excellency and dignity of our Na∣ture, and to speak the Truth in sincerity and singleness of Heart. To banish out of our Minds all Malignity, Rancour, Malice and Envy, as being the most contrary to the Nature of God, who de∣lights in the Prosperity and Hap∣piness of his Creatures; and there∣fore the Soul of a Christian above all others is enlarged and widened with an universal Love and Cha∣rity, readily undertaking the help and relief of the Necessitous and Indigent, looking upon all Man∣kind as Brethren, and thereby joy∣ing and delighting in the Felicity of the whole World.

Now as to our selves, we are engaged by the Precepts of our Holy Religion, to exercise great Temperance and Moderation, So∣briety and Chastity, in reference to all Corporeal Satisfactions and Delights: Not to defile and pol∣lute our selves with debauched and sensual Pleasures, but to remember that our Souls once came from the pure and incorruptible Mansions of Heaven, and therefore, that it is very unbecoming to suffer them to wallow and tumble in the Dirt and Mire of the Earth. And since we are of a Divine Extraction, Religion puts us in Mind to be∣have our selves as Citizens of that Heavenly Country, and to release and withdraw our Affections from this World, and to think of our return thither from whence we have so long banished our selves. For certainly nothing so much effe∣minates,

debases, and shrivels up the Mind of Man, as Covetousness and a sordid pursuit of Riches, rendring it unfit for any Noble and Generous Action, and is really the most despicable Drudgery and Slavery that any one can fall un∣der. It were endless to pursue every single Vertue that is pro∣pounded and countenanced in the Rules of Christianity; and there∣fore this may suffice to conclude this Head withal, that there is no∣thing that is truly Heroical and Di∣vine, nothing that is Graceful and Lovely, and matter of good Re∣port and Praise, but it is a part of the Duty of a Christian.

And now we may safely appeal to the common understanding of all Men, whether any of these things are unreasonable; or whe∣ther they are not rather adapted for the advancement of our Souls to

their highest Perfection. Indeed, if we look upon every thing to be unreasonable that goes cross to our corrupt Lusts and Affections, and that any way contradicts our car∣nal and sensual Desires, then Chri∣stian Religion will be the most un∣reasonable thing in the World. But this were to become brutish, and not to discern what is really the Advantage and Perfection of Humane Minds. For the denying the Cravings of our corrupt Ap∣petites, and the dying to our Cor∣poreal Affections, is the enlivening that better and diviner Part of us, and the asserting our selves into our true Liberty and Freedom.

3. The third Head under which we comprehended the Doctrines of Christianity is, the Promises of great Rewards to all those that sincerely and conscientiously obey the Gospel; and severe Punish∣ments

threaten'd to the Stubborn and Refractory. We shall consider both these Parts distinctly and se∣verally: I say therefore, That God should annex Rewards to the Performance of his Commands, will appear very reasonable and becoming, if not wholly neces∣sary.

1. In regard of the Weakness of our State and Condition. For that long Degeneracy we lay in un∣der Sin, had through constant ex∣ercise and continuance of Time, so vitiated and weakned our best Powers and Faculties, that we could never, by our own solitary endeavours recover our selves. And though Vertue be in it self ex∣ceeding lovely and amiable, and attractive of the Hearts of all those whose Eyes are in some good mea∣sure opened to discern the Beauty of it: Yet the generality of Men

have the Eyes of their Minds so fast closed, that the brightness and ex∣cellency of it can make no sensible Impression upon them. There∣fore it is not only very becoming that Evangelical Oeconomy GOD has set on Foot, but necessary that there should be some further pow∣erful encouragement made use of, than what is derived from the na∣ked Contemplation of Vertue it self. For if Vertue alone be so charming, it will be much more, when it comes accompanied with the security of Immortal Glory. And if some Men can make such hopeful Beginnings, and overcome many Difficulties, and endure much Hardship for the Attainment of Vertue, (as many of the Poor Heathens did, meerly for Vertue's sake, without any consideration of Reward) surely there is none that can flinch or give back, when

besides the Pleasure of the thing it self, there is so stupendious a Re∣ward annexed to it. So that in this GOD hath both consulted the Weaknesses and Necessities of Man∣kind, and taken such a course as may render the Recovery of his own Nature in them to become effectual.

2. GOD hath so attempered things, that he hath left room suf∣ficient for Ingenuity to show and exercise it self; and they that Love GOD because he hath proposed a Reward, do yet in effect do it for the transcendent excellency of his Nature. Because no Man can have a certain and assured Hope of this Reward, but it must flow from the consideration of the infi∣nite Goodness and Benignity of GOD displayed to the World. Therefore when GOD has pro∣posed a Reward to the Love of

Vertue, it doth not extinguish that natural Love which the Soul retains of so excellent an Object, but heightens and inflames it. The Reward serves as a Spur to quick∣en and sharpen our Desire and Contention after that which we apprehend has so much Pleasure and Satisfaction in it.

3. Rewards are congruously enough annexed to the Laws and Commands of GOD, that Men might not look upon him as rigid and severe, but as a Being that truly desires their Good and Well-being. For Vertue and Holiness, and that new Nature that is required of us under the Gospel, being every way so ungrateful to Flesh and Blood, (as tending to the extirpation of all carnal Desires) if there had been no Rewards proposed, sinful and unworthy Men would have had jealous and suspicious thoughts

of GOD, as if he had been either Severe and Tyrannical, or that Vertue and Goodness had not been a thing of that Value and Conse∣quence that now we see it is. But now, by proposing so great a Re∣ward, and making such ample Promises to unfeigned Piety, it is a clear Evidence that he would have this to take effect, and that he is ready to promote it so far as may consist with the Nature of Rational Creatures.

And as for the Commination of extremest Punishments to those that forget GOD, it will appear no less reasonable upon these two Accounts:

1. To uphold the Righteous Government of GOD in the World. For in that GOD is an infinite Purity and Holiness, and has endued Men and Angels with such a large Portion of this his

Nature, that nothing but their own perverse Wills could divest them of this happy State, it is hard to conceive that GOD could, by any better way, manifest his ha∣tred and Detestation of all Sin and Evil, than by exposing it pub∣lickly to a deserved Punishment. For should this Pure and Holy Be∣ing never step forth in a signal and remarkable manner to Punish Wickedness and Vice, bold and daring Sinners would conclude as formerly they have done, Psal. 50.21. That God was altogether such an one as themselves: That Sin and Evil were only Fantastick Things, and that GOD did not trouble him∣self with the Actions of Men. Such Thoughts as these cast the highest reproach upon GOD and his Go∣vernment and Providence in the World. And therefore he is in a very great manner concerned to

vindicate the Justice and Righte∣ousness of his Proceedings, and to shew in some solemn way his Ha∣tred and Indignation of all Iniquity. To which we may add, that the Nature of Men and Angels is so framed as must necessarily make them fit and capable Objects of GOD's distributive Justice. For there being such a Sui Potestas, Li∣berty or Freedom in reference to their own Actions, essential to them, they will unavoidably be accountable to that Divine Nemesis, which will never leave scourging and beating of Sin till it have driven it quite out of the World.

2. The threatning of severe Punishments is a strong Curb and Restraint to keep Men off from those Exorbitances which other∣wise their corrupt Natures would lead them to, that they cannot be so wicked as they would be. For

fear and sense of Pain, have a greater force upon our Minds in this Earthly State, than the strongest and most refined Deductions of Reason. We cannot but see how weak and ineffectual those Humane Laws are, which have no Punish∣ment annexed for the Transgres∣sors, and by how much the greater the Penalty is, by so much the more cautious it renders the Acti∣ons of Men. Now, as no Hu∣mane Laws do directly intend Pu∣nishment, so neither do the Laws of GOD, but this severe Penalty is added as a Fence and Security, and serves to fright Men out of the Arms of their Sins, and is a powerful Bar against the wild Ex∣cursions of Flesh and Blood.

Having now so fully manifested that Christianity hath nothing un∣reasonable in it, whether we look upon the Frame, and make of it

in General, or whether we reflect upon the Doctrines contained in it, we may draw some few Inferences from hence. As,

1. That every Christian accor∣ding to his Capacity ought to look upon it as his Duty to be able to give a Reason of his Faith. It is the Apostles advice, 1 Pet. 3.15. Be ready to give an Answer to every Man that asks you a Reason of the hope that is in you. And again, 1 Thess. 5.21. Prove all things, hold fast that which is good. For since GOD hath so far complied with our Weakness, as to suit the whole bu∣siness of Religion to our Measures and Capacities, and yet made all its Commands and Doctrines to bear so grateful and pleasing a Harmony with our Rational Frame, he expects that we should be able to say more for it, than a Jew for the Mosaical Law, or a

Turk for the Alcoran, or a Pagan for his ancient Superstition. And yet so supinely negligent are the greatest part of those that profess Christianity, that they can give no better Account why they are Chri∣stians, than that it is the Religion which their Forefathers lived and died in; or because it is that which by Law is established amongst them, and they have been trained up from their Infancy in such a Persuasion; which is no more than what multitudes of the greatest Hereticks have had to plead for themselves. Whereas Christian Religion bearing in its Face the evi∣dent Marks and Characters of the eternal Reason, must surely admit of a better Apology. And the great cause why we do not discern the beauty and agreeableness of it, must be attributed to our Slothful∣ness and Negligence, and to the

prevalency of those naughty Af∣fections that we suffer to lead us about. For it is certain, that a Mind that is puffed up with Pride and Vain-glory, that is filled with the Thoughts of the World and Earthly Vanities, that is sunk down and drowned in bodily Pleasures, is in no fitter Disposition to make a Judgment of Religion, than a Blind Man to difference and di∣stinguish Colours.

2. From hence we see, That GOD does not require us to be∣lieve without giving us good Grounds and Reasons. For GOD in the structure of Christianity adapting it so far to the Imbecility and Imperfection of our Nature, and taking all possible care for our Satisfaction, that we may not be∣lieve blindfold without enquiring or asking a Reason, it is a sure sign that he would have us make

use of those Faculties that he has given us. And moreover, the great Cognation there is between the Laws of Religion and the Pri∣mitive Inscriptions of our Souls, puts us out of all doubt that they are not the Effects and Results of mere Arbitrarious Will, but the Products of immutable and eter∣nal Wisdom. Wherefore, as GOD has given us our bodily Eyes to secure us from harm and danger, and to direct us in the several Actions of our Lives; so has he given us our Reasons and Under∣standings to perform the same Offices for our Souls, that our Eyes do for our Bodies.

3. Lastly, There is no Man can despise and undervalue the Gospel, but he must be given over to a Prophane and Atheistical Spi∣rit. For since there appears such signal Notices and characteristical

Marks of Divinity all along in the Scriptures, and that there is such a thing as Justice and Injustice, Truth and Falshood, antecedent to all Positive Laws whatever, and these Notions engraven at their first Creation upon the Souls of Men, it must necessarily argue a strange Disease and Distemper of Mind to contradict those things which are so symmetrical and a∣greeable with their intellectual Frame. I confess there are some who, as St. Paul speaks of the Gentiles or Pagans, Rom. 1.18. do, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unjustly de∣tain and imprison the Truth; that whereas their natural Faculties sug∣gest to them the Being of a GOD, and that this All-perfect Being can communicate his Will and Pleasure to us Mortals, yet will rather stu∣pifie, besot, and bedead the choicest Powers of their Souls, than suffer

them to entertain a Truth so un∣complying with their carnal Lusts and Affections. And this the same Apostle expresses in another place, 2 Thess. 2.10. By not recei∣ving the Love of the Truth, i. e. not carrying such a pliable, ductile and sequacious Temper of Mind, as ought to receive and embrace what is so congenerous with it self. And nothing sooner throws the Soul in∣to this forced and preternatural State wherein it loses that Criterion that should distinguish between Good and Evil, Truth and Fal∣shood, than Sensuality, and the love of the Animal Life. For this petrefies, stiffneth, and makes the Mind so insensible and obdu∣rate, as not to be rouzed up and awakened with the Voice of Thun∣der. Wherefore when Religion is made so fully unexceptionable, to deride and scoff at it as a mean, je∣june,

and contemptible Thing a∣gainst all the Sence and Reason that ever Mankind was endued withal, is as horrid a piece of Im∣piety as any one can be guilty of; and will at last lead to the un∣comfortable Chambers of eternal Destruction.