Several discourses by the Most Reverend Dr. John Tillotson ... , being the fifth volume published from the originals by Ralph Barker ...

SERMON II. The Prejudices against Christi∣anity consider'd. (Book 2)

MATTH. XI.6.

And blessed is he whosoever shall not be offended in me.

I Have from these Words propoun∣ded to consider two things.

I. Those Prejudices and Objections which the World had against our Saviour and his Religion at their first Appearance; as also to enquire in∣to those which Men at this day do more especially insist upon, against

the Christian Religion;* 1.1 and to show the Unreasonableness of them.

II. How happy a thing it is to escape and overcome the common Prejudices which Men have against Re∣ligion.

I have entred upon the first of these, the Prejudices which the World had against our Saviour and his Religion. When this great Teacher of Mankind came from God, though he gave all imaginable Testimony and Evidence that he was sent from Heaven; yet the greatest part of the World, both Jews and Gentiles, were mightily offend∣ed at him, and deeply prejudiced against him and his Doctrine; but not both upon the same Account.

I have already given you an Ac∣count of the chief Exceptions which the Jews made against our Saviour and his Doctrine, and have shewn the Unreasonableness of them.

I proceed now to consider the principal of those Exceptions, which the Gentiles and Heathen Philosophers

took at our Saviour and his Doctrine.* 1.2 I shall mention these four.

First, That Christianity was a great Innovation, and contrary to the re∣ceived Institutions of the World.

Secondly, They objected against the Plainness and Simplicity of the Doctrine.

Thirdly, That it wanted Demonstra∣tion.

Fourthly, That the low and suffer∣ing Condition of our Saviour was unsuitable to one that pretended to be the Son of God, and to be ap∣pointed by him for a Teacher and Reformer of the World. These are the chief Exceptions which the Hea∣then, and especially their Philoso∣phers, took at our Saviour and his Do∣ctrine.

First, That the Christian Religion was a great Innovation, and con∣trary to the received Institutions of the World; and consequently that it did condemn the Religion which had been so universally received and establish'd in the World by so long a continuance of Time. And no wonder if this made a great Impres∣sion upon them, and raised a mighty Prejudice in the Minds of Men

against the Christian Religion; no Prejudices being so strong as those that are fix'd in the Minds of Men by Education: And of all the Pre∣judices of Education, none so vio∣lent and hard to be removed, as those about Religion, yea though they be never so groundless and un∣reasonable. Hath a Nation changed their Gods, which yet are no Gods? Intimating to us, that men are ve∣ry hardly brought off from that Re∣ligion which they have been brought up in, how absurd soever it be. When Christianity was first propoun∣ded to the Heathen World, had Men been free and indifferent, and not prepossess'd with other Apprehen∣sions of God and Religion; it might then have been expected from them, that they should have entertained it with a readiness of Mind proporti∣onable to the Reasonableness of it. But the Case was quite otherwise, the World had for many Ages been brought up to another way of Wor∣ship, and inur'd to Rites and Super∣stitions of a quite different Nature. And this sways very much with Men; Sequimur majores nostros, qui feliciter

sequuti sunt suos; as one of the Hea∣thens said in those Days; We fol∣low our Ancestors, who happily follow'd theirs. Men are hardly brought to condemn those Opinions and Customs in Religion, which themselves, and their Forefathers have always em∣braced and followed. And Wise Men especially are loth to admit so great a change in a matter of so great Concernment as Religion is. So that this must be acknowledged to have been a considerable Prejudice against the Christian Religion at its first Appear∣ance. But yet upon a through Exami∣nation, this will not be found sufficient in Reason to withhold Men from em∣bracing Christianity, if we consider these four Things.

1. No prudent Person thinks that the Example and Custom of his Fore∣fathers obligeth him to that which is evil in it self, and pernicious to him that does it; and there is no Evil, no Danger equal to that of a false Religion; for that tends to the ruin of Men's Souls, and their un∣doing for ever. A Man might bet∣ter alledge the Example of his Fore∣fathers

to justify his Errors and Follies in any other kind, than in this, which is so infinitely pernicious in the Conse∣quences of it.

2. In a great Corruption and De∣generacy, it is no sufficient Reason against a Reformation, that it makes a Change. When Things are amiss, it is always fit to amend and reform them; and this cannot be done with∣out a Change. The wisest among the Heathen did acknowledge, that their Religion was mixt with very great Follies and Superstitions, and that the Lives and Manners of Men were extremely corrupt and degene∣rate; and they endeavour'd, as much as they could, and durst, to reform these things. And therefore there was no Reason to oppose an effectual Reformation, for fear of a Change; a Change of Things for the better, tho it be usually hard to be effected, being always a thing to be desired and wish'd for.

3. The Change which Christiani∣ty designed, was the least liable to Exception that could be, being no∣thing else in the main of it, but the reducing of Natural Religion, the

bringing of Men back to such Ap∣prehensions of God, and such a way of worshipping him, as was most suitable to the Divine Nature, and to the Natural Notions of Men's Minds; nothing else but a Design to persuade Men of the one true God, Maker of the World, that he is a Spirit, and to be worshipp'd in such a manner, as is suitable to his Spi∣ritual Nature. And then for mat∣ters of Practice, to bring Men to the Obedience of those Precepts of Temperance, and Justice, and Cha∣rity, which had been universally ac∣knowledged even by the Heathens themselves to be the great Duties which Men owe to themselves and others. And that this is the main Design of the Christian Religion, the Apostle hath told us in most plain and express Words, Tit. 2.11, 12. The Grace of God (that is, the Doctrine of the Gospel) which hath appeared to all Men, and brings Salva∣tion, teacheth us, that denying Ʋngodli∣ness and worldly Lusts, we should live so∣berly, and righteously, and godly in this present World.

And all that the Christian Re∣ligion adds beyond this, is means and helps for our Direction, and Assistance, and Encouragement in the Discharge and Performance of these Duties. For our Direction, God hath sent his Son in our Na∣ture, to declare his Will to us, and to be a Pattern and Example of Ho∣liness and Virtue. For our Assistance, he hath promised the Aids of his Holy Spirit; and for our Encouragement, he offers to us Pardon of Sin in the Blood of his Son, and Eternal Life and Hap∣piness in another World. This is a short Sum and Abridgment of the Chri∣stian Religion, and there is nothing of all this that can reasonably be excepted against.

4. God, considering the Prejudice of the Heathen against Christianity, by reason of their Education in a contrary Religion, was strong and violent, was pleased to give such Evi∣dence of the Truth of Christiani∣ty, as was of proportionable Strength and Force to remove and conquer this Prejudice. He was pleased to give Testimony to the first Founder of this Religion by mighty Mira∣cles,

and particularly by his Resur∣rection from the Dead: But because the Report of these things was on∣ly brought to the Heathen World, and they had not seen these things themselves; therefore he enabled those who were the Witnesses of these Things to the World, to work as great Miracles as he had done. And when they saw those who gave Te∣stimony to our Saviour's Miracles, do as great and strange things them∣selves, as they testified of him, there was no Reason any longer to doubt of the Truth of their Testimony. So that though the Prejudice of the Heathen against Christianity was very great, yet the Evidence which God gave to it, was strong enough to remove it. The Doctrine of Chri∣stianity was such as might have re∣commended it self to impartial Men, by its own Reasonableness: But meet∣ing with violent Prejudices in those to whom it was offer'd, God was pleased to give such a Confirmation to it, as was sufficient to bear down those Preju∣dices.

Secondly, Another Objection against Christianity, was the Plainness and

Simplicity of the Doctrine. They expected some deep Speculations in Natural or Moral Philosophy; they made full Account, a Teacher sent from Heaven would have instructed them in the profoundest Points, and discoursed to them about the first Principles of things, and the Nature of the Soul, and the chief end of Man, with a Subtilty and Eloquence infinitely beyond that of their great∣est Sophisters, and able to bear down all Opposition and Contradiction: But instead of this, they are told a plain Story of the Life and Miracles of Jesus Christ, and of his dying up∣on the Cross, and rising from the dead, and ascending into Heaven; and a few plain Precepts of Life; and all this deliver'd without any Ornaments of Art, or Insinuation of Eloquence, to gain the Favour and Ap∣plause of those to whom they related these Things.

But now, this truly considered, is so far from being any real Ob∣jection against the Christian Doctrine, that it is one of the greatest Com∣mendations that can be given of it: For matter of Fact ought to be re∣lated

in the most plain, and simple, and unaffected manner; and the less Art and Eloquence is used in the telling of a Story, the more likely it is to gain Belief. And as for our Saviour's Precepts, how plain soe∣ver they might be, I am sure they are a Collection of the most excel∣lent and reasonable Rules of a good Life, and the freest from all Vanity and Folly, that are to be met with in any Book in the World. And can any thing be more worthy of God, and more likely to proceed from him, than so plain and useful a Do∣ctrine as this? The Language of Law is not wont to be fine and persuasive, but short, and plain, and full of Au∣thority. Thus it is among Men: And surely it is much fitter for God to speak thus to Men, than for Men to one another.

Thirdly, It is objected, that the Doctrine of our Saviour and his A∣postles wanted Demonstration; they seemed to impose too much upon the Understandings of Men, and to de∣liver things too Magisterially, not demonstrating Things from Intrin∣sical

Arguments, but requiring Belief and Assent without Proof.

This the Apostle St. Paul readily acknowledgeth, that in preaching the Gospel to the World, they did not pro∣ceed in the way of the Heathen Ora∣tors and Philosophers, 1 Cor. 4.4. My Speech and my Preaching was not in the enticing Words of Man's Wisdom: but in Demonstration of the Spirit and of Power; that is, they did not go in the way of Human Eloquence and Demon∣stration: but yet their Doctrine did not want its Evidence and Demonstra∣tion, though of another kind. They did not go about to bewitch Men by Eloquence, nor to entangle their Minds by subtil Reasonings, the Force of which very few are capable of: But they offer'd to Men a sensible Proof and Demonstration of the Truth of what they delivered, in those strange and miraculous Operations, to which they were enabled by the Holy Ghost. And this was a sensible Evidence, even to the meanest Capacity, of a Divine Assistance going along with them, and giving Testimony to them. I appeal to any Man, whether the

Resurrection of Jesus Christ from the Dead, and his Ascending into Heaven, be not a clearer Demonstration of another Life after this, and more le∣vel to the Capacities of all Mankind, than the finest and subtilest Arguments that can be drawn from the imma∣terial Nature of the Soul, its power of Reflection upon it self, and Inde∣pendency upon the Body as to some of its Operations; which yet are some of the chiefest Arguments that Philosophy affords, to prove the Immortality of our Souls.

Fourthly, The Heathens objected, that the low and mean Condition of our Saviour, was unsuitable to one that pretended to be the Son of God, and to be appointed by God to be a Teacher and Reformer of the World. This to the Heathen Philo∣sophers did not only appear unreasona∣ble, but even ridiculous. So St. Paul tells us, 1 Cor. 1.23. We preach Christ crucified, to the Jews a stumbling-block, and to the Greeks Foolishness: To think that a Man who appeared in such mean Circumstances, should be fit to reform the World; and one who himself was put to Death, should be

relied upon for Life and Immorta∣lity.

This Objection I have heretofore considered at large, and therefore shall now speak but very briefly to it.

Besides those excellent Reasons and Ends which the Scripture assigns of our Saviour's Humiliation; as that he might be a Teacher and Example to us; that he might make Expiation for our Sins; that by suffering him∣self, he might learn to commiserate us; that by Death he might destroy him that had the Power of Death, that is, the Devil, and might deliver those who through fear of Death were all their lives subject to Bondage; I say, be∣sides these, it was of great use that he should live in so mean and af∣flicted a Condition, to confront the Pride, and Vanity, and Fantastry of the World; and to convince Men of these two great Truths, That God may love those whom he afflicts; and That Men may be innocent, and virtu∣ous, and contented in the midst of Poverty, and Reproach, and Suffering. Had our Blessed Saviour been a great Temporal Prince, his Influence and Example might possibly have made

more Hypocrites and servile Converts; but would not have persuaded Men one jot more to be inwardly good and virtuous. The great Arguments which must do that, must be fetch'd, not from the Pomp and Prosperity of this World, but from the Eternal Happiness and Misery of the other. Besides, had he appeared in any great Power and Splendor, the Christian Religion could not have been so clear∣ly acquitted from the Suspicion of a worldly Interest and Design, which would have been a far greater Objection against it, than this which I am now speaking to.

Add to all this, that the wisest of the Heathen Philosophers did teach, that Worldly Greatness and Power are not to be admired, but despised by a truly wise Man; that Men may be virtuous, and good, and dear∣ly beloved of God, and yet be lia∣ble to great Miseries and Sufferings; and that whoever suffers unjustly, and bears it patiently, gives the great∣est Testimony to Goodness, and does most effectually recommend Virtue to the World; that a good Man un∣der the hardest Circumstances of Mise∣ry,

and Reproach, and Suffering, is the fittest Person of all other to be the Mi∣nister, and Apostle, and Preacher of God to Mankind: And surely they who say such things (which the Heathen have done) had no reason to object to our blessed Saviour his low and suffer∣ing Condition.

As to that part of the Objection, that he who promis'd Immortality to others could not save himself from Death and Suffering, considering that he who was put to Death, rescu'd himself from the Power of the Grave: It is so far from being ridiculous, that nothing can be more reasonable than to rely upon him for our hopes of Immortality, who by rising from the Grave, and conquering Death, gave a plain demonstration that he was able to make good what he pro∣mised.

I have done with the Exceptions which were made against our Saviour and his Doctrine at their first Appear∣ance in the World. I proceed in the

II. Place to consider the Prejudices and Objections which Men at this day do more especially insist upon, against our Saviour and his Religion: And they are many.

First, Some that relate to the Incar∣nation of our Saviour.

Secondly, To the Time of his Ap∣pearance.

Thirdly, That we have not now sufficient Evidence of the Truth of Christianity; the main Arguments for it relying upon Matters of Fact, of which, at this distance, we have not, nor can be expected to have sufficient Assurance.

Fourthly, That the Terms of it seem very hard, and to lay too great Restraints upon Human Nature.

Fifthly, That it is apt to dispirit Men, and to break the Vigour and Courage of their Minds.

Sixthly, The Divisions and Factions that are among Christians.

Seventhly, The wicked Lives of the greatest part of the Professors of Chri∣stianity. In answer to all which, I do not propose to say all that may be said, but as briefly as I can to offer so much, as may, if not give full Satisfaction, yet be sufficient to break the Force of them, and to free the Minds of Men from any great Perplexity about them.

As to the First, which relates to

the Incarnation of our Saviour; and the Second to the Time of his Appear∣ance; I know that these and most of the rest I have mention'd, were urged by the Heathen against Christianity: But they are now more especially insist∣ed upon both by the secret and open Enemies of our Religion.

The Objections against his Incar∣nation I have elsewhere consider'd.* 1.3 And therefore shall proceed to the next, viz.

Secondly, As to the Time of our Sa∣viour's appearance, it is objected, If he be the only Way and Means of Salva∣tion, why did he come no sooner into the World; but suffer Mankind so long without any Hopes or Means of being saved? This was objected by Porphyry of old, and still sticks in the Minds of Men. To this I answer,

1. It is not fit for Creatures to call their Creator to too strict an Account of his Actions. Goodness is free, and may act when and how it pleaseth; and as God will have Mer∣cy on whom he will have Mercy, so he may have Mercy at what Time he pleaseth, and is not bound to give us

an Account of his Matters. This is much like the Objection of the Atheist against the being of God; That if there were such an Infinite and Eter∣nal Eeing, he would surely have made the World sooner, and not have been without all Employment for so long a duration: Such another Objecti∣on is this against our Saviour, That if he had been the Son of God, he would have begun this great and merciful Work of the Redemption of Mankind sooner, and not have delay'd it so long, and suffer'd Mankind to perish for four Thousand Years together.

But it seems in the one as well as the other, God took his own time, and he best knew what time was fit∣test. The Scripture tells us, That in the fulness of Time, God sent his Son; when things were ripe for it, and all things accomplisht that God thought requisite in order to it. In judging of the Actions of our Earth∣ly Governours, those who are at a distance from their Councils, what Conjectures soever they may make of the Reasons of them, will never∣theless, if they have that Respect for their Wisdom which they ought,

believe, that how strange soever some of their Actions may seem, yet they were done upon good Reason, and that they themselves, if they knew the Secrets of their Counsels, should think so. Much more do we owe that Reverence to the infinite Wisdom of God, to believe that the Counsels of his Will are groun∣ded upon very good Reason, tho' we do not see many Times what it is.

2. It is not true that the World was wholly destitute of a Way and Means of Salvation before our Savi∣our's coming. Before the Law of Moses was given, Men were capable of being received to the Mercy and Favour of God, upon their Obedience to the Law of Nature, and their sincere Re∣pentance for the Violation of it, by virtue of the Lamb that was slain from the Foundation of the World. Men were saved by Christ both before and under the Law, without any particular and ex∣press Knowledge of him. There were Good Men in other Nations, as well as among the Jews; as Job, and his Friends also, seem to have been. In all Ages of the World, and in eve∣ry Nation, they that feared God, and wrought Righteousness were accepted of

him. The Sacrifice of Christ which is the Meritorious Cause of the Salvation of Mankind, looks back as well as for∣ward; and God was reconcileable to Men, and their Sins were pardon'd, by Virtue of this great Propitiation that was to be made. In which Sense per∣haps it is, that Christ is said to be the Lamb slain from the Foundation of the World, Heb. 9.25, 26. the Apostle in∣timates to us, that if this Sacrifice which was offer'd in the last Ages of the World, had not been available in for∣mer Ages, Christ must have often suffer'd since the Foundation of the World: but now hath he appeared once in the Con∣clusion of the Ages, to put away Sin by the Sacrifice of himself.

3. He did appear at that Time, in which the World stood most in need of him; when the whole World, both Jews and Gentiles, were sunk into the greatest Degeneracy both in Opinion and Practice, and the Condition of Mankind seemed to be even desperate and past Remedy. This was the needful time, when it was most seasonable for this great Physician to come, and show his Pity and Skill in our Recovery. God

could have sent his Son many Ages before; but he thought fit to try other ways first, and to reserve this powerful Remedy to the last; last of all he sent his Son.

4. The Time of our Saviour's Appearing was of all Ages of the World the fittest Season for his Com∣ing; Whether we consider,

1. That the World was at that Time best prepared and disposed for receiving the Christian Religion: Or,

2. That this was the fittest Season that ever had been, for the easie diffusing and propagating of this Re∣ligion. I assign these reasons as ten∣ding to give Men some Satisfaction, why this great Blessing was delay'd so long; it being rather an Argu∣ment of Wisdom and Goodness, than of the want of either, to defer Things to that time, in which they are most likely to have their effect. Not but that perhaps other and better Rea∣sons may be given. To be sure God had very good Reasons for this Dis∣pensation, whether we can hit upon them or not. In the mean Time

these seem not to be altogether incon∣siderable.

1. That the World was at that time best prepared and disposed for receiving the Christian Religion. All the while our Saviour's Coming was delay'd God's Providence was dis∣posing things for it, and training up Mankind for the entertaining of this great Blessing. The Jewish Re∣ligion was always very burdensom, but much more so, towards the Ex∣piration of the Jewish State, partly by the Intolerable Multitude of ex∣ternal Observances, which were dai∣ly multiplied upon them, under Pre∣tence of Traditions from their Fa∣thers; and partly by reason of their Subjection to the Romans, which made the Exercise of their Religion in many respects more difficult.

And the Heathen World was in a very good Measure prepared for Christianity, by being civilized. A∣bout the time of our Saviour's com∣ing into the World, Philosophy and Learning had been so diffused by the Roman Conquests, as had brought a great part of the World from Barbarism to Civility. Besides

that their Philosophy had this Ef∣fect upon Men, to refine their Rea∣son, and in a good Degree to detect the Follies of the Heathen Idolatry and Superstition.

'Tis true indeed Learning and Phi∣losophy flourisht a great while before in the Time of the Grecian Empire, and perhaps before that in some o∣ther Nations; and the Conquests of the Grecians were very speedy and of vast Extent: But yet they were neither so Universal, nor so well settled; nor did they propagate their Philosophy and Civility together with their Conquests, as the Romans did. So that there was no Age of the World, wherein Mankind were so ge∣nerally prepared and disposed for the receiving of the Gospel, as that where∣in our Saviour appeared.

2. This was likewise the fittest Season for the easie diffusing and propagating of the Christian Religi∣on. The Romans, together with their Conquests, did very much pro∣pagate their Language, which made the ways of Communication far more easie; And by the long and frequent Correspondence of the several Parts

of that Empire one with another, the ways of Travel and Passage from one Country to another were more ready and open. So that no Age can be instanc'd, in all Respects so convenient for the speedy propagating of a new Religion, as that wherein our Saviour appear'd, viz. when the Ro∣man Empire was at its height. And it was very agreeable to the Goodness and Wisdom of the Divine Providence, that the bravest and most virtuous People in the World (infinitely beyond either the Persians or Greci∣ans) should be chosen by God, as one of the chiefest Means for the spread∣ing of the best and most perfect Re∣velation that ever God made to the World.

Thirdly, It is objected, That we have not now sufficient Evidence of the Truth of Christianity, the main Arguments for it relying upon matters of Fact, of which at this Di∣stance, we have not, nor can be sup∣pos'd to have, sufficient Assurance. To this I answer,

1. That men not only may have, but have an undoubted Assurance of matters of Fact, ancienter than these

we are speaking of; and the distance of them from our Times creates no manner of Scruple in the Minds of Men concerning them. That there was such a Man as Alexander the Great, and that he conquer'd Darius and the Persians; That Julius Caesar invaded our Nation, and in some measure subdued it; and that he overcame Pompey in the Battel of Pharsalia; and innumerable other Things which I might instance in, that were done before our Saviour's Time, are firmly believed without any manner of Doubt and Scruple by Mankind, notwithstanding they were done so long ago. So that ancient matters of Fact are capable of clear Evidence, and we may have sufficient Assurance of them. And where there is equal Evidence, if we do not give equal Belief, the fault is not in the Argument, but in the Passion or Prejudice of those, to whom it is proposed.

2. We have every whit as great Assurance, (nay greater, if it can, or needed to be) of the matters upon which the proof of Christianity relies, as of those which

I have mentioned. The matters of Fact, upon which the Truth of Christianity relies, are, that there was such a Person as Jesus Christ; that he wrought such Miracles; that he was put to death at Jerusalem under Pontius Pilate; that he rose again from the dead, and was visi∣bly taken up into Heaven; that he bestowed miraculous Gifts and Pow∣ers upon the Apostles, to make them competent Witnesses of his Resurre∣ction, and of the Truth of that Doctrine which they publisht in his Name; that accordingly they preach∣ed the Gospel to the World, and in a short space, without any Human Ad∣vantages, did propagate it, and gain Entertainment for it, in most parts of the then known World.

Now these matters of Fact have the same Testimony of Histories, wrote in those Times, and conveyed down to us, by as general and uncontrol∣ed a Tradition, as the Conquests of Alexander, and Julius Caesar. So that if we do not afford equal Belief to them, it is a sign that we have some Prejudice or Interest against the one, more than against the other, though

the Evidence for both be equal. Nay I go further, that the Evidence for these things which are the Foun∣dation of Christianity, is so much the greater, because that which de∣pended upon it, was of far greater Concernment to the World, and consequently Mankind were more ob∣liged to search more narrowly into it.

For our Saviour's Life, and Death, and Resurrection, we have the Te∣stimony of a great number of Eye∣witnesses, who have wrote the Hi∣story of these things. And though they were truly extraordinary Per∣sons, and gave Testimony to them∣selves by Miracles; yet at present I desire no more, but that they be looked upon, as knowing and ho∣nest Relators of what they heard and saw; and that the same Credit be given to them, which we give to Livy, and Arian, and Q. Cur∣tius, for plain Events, and matters of Fact.

But yet I must add withal, that besides the Miracles which they wrought, they gave greater Testi∣mony of their Integrity, than any

Historian in the World ever did. For they willingly suffer'd the great∣est Persecution and Torment, yea and Death it self, in Confirmation of the Truth of what they deliver'd. And for the propagating of the Chri∣stian Religion through so great a part of the World, it is evident by the Effect beyond all Denial.

So that for the matters of Fact, upon which the Truth of Christianity does depend, here is greater, and more advantagious Evidence of History, than for any other Matter of equal An∣tiquity whatsoever.

3. As to the substance of these matters of Fact, we have the con∣curring Testimony of the greatest Enemies of the Christian Religion. That there were such Persons as our Saviour and his Apostles, that they preached such a Doctrine, that they wrought such Miracles; for this we have the Acknowledgment of the Jews, and the Testimony of the Heathen Historians, and particular∣ly of Celsus, and Porphyry, and Ju∣lian, who were the particular and most learned Adversaries of the Christian Religion. So that as to

the Matters of Fact, there is no Ob∣jection against them, whatever use we may make of them, or whatever Conse∣quences we may draw from them. And I presume it agreed by all Objectors, that if these matters of Fact be true, they are a sufficient Foundation of the Truth of our Religion, and we are very un∣equal to our Religion, if we make a doubt of these things, which the great∣est Enemies of Christianity never had the Face to deny.

4. And besides all this, to recom∣pence the Disadvantage which we have of those who saw the Miracles of our Saviour and his Apostles, we have the Testimonium rei, the Evi∣dence of the Effects of these things to confirm our Belief of them; and this is an Advantage which the first Ages of Christianity could not have. We see our Saviour's Predictions of the Success of his Religion in the World, in the propagating and esta∣blishing of it, fully accomplisht, notwithstanding the fierce Opposition and Resistance that was made against it by the greatest Powers of the World. We see the Dispersion of the Jews in all Nations, and the

Misery and Contempt which they every where suffer; and that now for above Sixteen Hundred Years, they have continued a distinct Peo∣ple, and a Spectacle of the Divine Justice and Severity, for rejecting and crucifying the Son of God, and for a lasting and standing Testimony of the Truth of our Saviour's Pre∣diction, and of the Christian Religi∣on.

So that though we live at this di∣stance from the first rise and beginning of Christianity; yet we have the Re∣lation of those Things, which give Confirmation to it, conveyed down to us in as credible a manner, as any an∣cient matter of Fact ever was; and the Effects of things remaining to this day, do give Testimony to the Truth of it.

Fourthly, It is objected, that the terms of Christianity seem very hard, and to lay too great restraints upon Human Nature. It commands us to mortify our Lusts, and subdue our Passions, and deny Ʋngodliness, and to live soberly, and righteously, and godly in this present World; to be ho∣ly in all manner of Conversation; to

have respect to whatever things are ho∣nest, and true, and just, and virtu∣ous, and of good report; and to deny our selves; and to part with the dearest Enjoyments of this Life, yea and with Life it self, for the sake of Christ, and his Gospel. Now these seem to be very hard Terms, to fore∣go all the present Pleasures and Injoy∣ments of this Life, in hopes of a future Happiness which we are less assur'd of.

To this I answer,

1. That this is a greater Objecti∣on against Religion in general, than the Christian Religion. For Natural Religion requires of us all the main Duties that Christianity does, and gives us far less Assurance of the Reward of our Obedience. Natural Religion requires Piety, and Justice, and Charity, the due Government of our Appetites and Passions, as well as Christianity does; but does not discover to us the Rewards of a∣nother World, by many Degrees so clearly, as our Lord and Saviour, who hath brought Life and Immortality to Light by the Gospel, and by his Resurrection from the Dead, and

Ascension into Heaven, hath given us full Assurance of another Life af∣ter this, and of a glorious Immortality. So that though we have not, nor can have the Evidence of Sense, for a Fu∣ture State, yet we have all the Rational Evidence for it, that can be wisht or expected; and much more than Men have for those Adventures of their Lives and Fortunes, which they fre∣quently make in this World, and think themselves reasonable in so do∣ing.

2. The Restraints which Christia∣nity lays upon Men, are in the judg∣ment of Mankind so far from being an Objection against it, that they are highly to the Commendation of it. Nay it were the greatest Objection that could be against our Religion, if it did set us at Liberty from those Restraints. What can be more to the credit of any Religion, than to command Men to be just, and cha∣ritable, and peaceable? And what more to the Advantage of the Pro∣fessors of it? And on the contrary, what can reflect more upon any Re∣ligion, than to indulge and allow Men in any Vice contrary to these?

It shews Men are glad to make any thing an Objection against Chri∣stianity when they lay hold of that, which, if it had been otherwise, they would have made ten times more Clamour against it for the con∣trary.

3. As for most of those Restraints which Christianity lays upon us, they are of that Nature, so much both for our Private and Publick Advantage, that setting aside all Considerations of Religion, and of the Rewards and Punishments of another Life, they are really good for us, and if God had not laid them upon us, we ought in Reason, in or∣der to our Temporal Benefit and Ad∣vantage to have laid them upon our selves. If there were no Religion, I know Men would not have such strong and forcible Obligations to these Duties; but yet I say, though there were no Religion, it were good for Men, in order to Tem∣poral Ends, to their Health, and Quiet, and Reputation, and Safety, and, in a word, to the private and publick Prosperity of Mankind, that Men should be temperate, and chaste,

and just, and peaceable, and charitable, and kind, and obliging to one another, rather than the contrary. So that Reli∣gion does not create those Restraints arbitrarily, but requires those things of us, which our Reason, and a regard to our own Advantage, which the Ne∣cessity and Conveniency of the Things themselves, without any Consideration of Religion, would in most Cases urge us to.

4. As to the case of Persecution for Religion; besides that it does not now happen so frequently as it did in the beginning of Christianity, nay very seldom in comparison, if all things be consider'd, it cannot be thought un∣reasonable, both because Religion of∣fers to us, in Consideration of our present Sufferings, a Happiness un∣speakably greater than that which we forego for the sake of Religion; and because when it happens, God does extraordinarily enable Men to go through it with Courage and Comfort, as we see in the Examples of the pri∣mitive Christians; who in great Num∣bers of all Tempers and Ages, did vo∣luntarily chuse to give up themselves

to these Sufferings, when there was no necessity laid upon them, but fair terms of Retreat were offer'd to them by their Enemies. It is one thing when a Man suffers by the Law, and cannot help it; and another thing when Men may avoid suffering. In the former Case Men submit to necessity, and bear it as well as they can; in the latter Case, if Men suffer, it is a sign they firmly believe the Reward of it; and if they suffer chearfully, and with Joy, as most of the Martyrs did, it is a plain Evidence that God affords them extraordinary Support in their Suffer∣ings; and then the Case is not very hard, when Religion puts them upon nothing, but what it gives them cause, and enables them, to rejoice in the do∣ing of it.

Fifthly, It is objected, That the Christian Religion is apt to dispirit Men, and to break the Courage and Vigor of their Minds, by the Pre∣cepts of Patience, and Humility, and Meekness, and of forgiving Injuries, and the like. This Objection hath made a great Noise in the World, and hath been urged by Men of

great Reputation, and a deep insight into the Tempers of Men, and the Af∣fairs of the World. It is said to be par∣ticularly insisted upon by Machiavel, and very likely it may; though I think that elsewhere he is pleased to speak with Terms of Respect, not only of Religion in general, but likewise of the Christian Religion; and (which seems very much to contradict the other) he says in the first Book of his Discour∣ses upon Livy, (Ch. 11.) That the Greatness and Success of Rome is chiefly to be ascribed to their Piety and Re∣ligion; and that Rome was more in∣debted to Numa Pompilius for settling Religion among them, than to Romu∣lus the Founder of their State; and the Reason he gives is much to our present Purpose; For, says he, with∣out Religion there can be no Military Discipline, Religion being the Founda∣tion of good Laws and good Discipline. And particularly he commends the Samnites, who betook themselves to Religion, as their last and best Remedy to make Men couragious, nothing being more apt to raise Men's Spirits than Religion.

But howsoever this Objection be. I dare appeal both to Reason and Experience for the Confutation of it.

1. To Reason, and that as to these two things.

(1.) That the Christian Religion is apt to plant in the Minds of Men Principles of the greatest Resolution and truest Courage. It teacheth Men upon the best and most rational Grounds to despise Dangers, yea and Death it self, the greatest and most formidable Evil in this World; and this Principle is likely to inspire Men with the greatest Courage; for what need he fear any thing in this World, who fears not Death, after which there is nothing in this World to be feared? And this the Christian Religion does, by giving Men the assurance of another Life, and a Happiness infinitely great∣er than any is to be enjoyed in this World. And in order to the securing of this Happiness, it teacheth Men to be holy, and just, and to exercise a good Conscience both toward God and Man, which is the only way to free a Man from all inward and tor∣menting

Fears of what may happen to him after Death. This makes the righteous Man to be (as Solomon says) bold as a Lion. Nothing renders a Man more undaunted as to Death, and the Consequences of it, than the Peace of his own Mind; for a Man not to be conscious to himself of having wilfully displeased him, who alone can make us happy or mi∣serable in the other World. So that a good Man, being secure of the Fa∣vour of God, may upon that Ac∣count reasonably hope for a greater Happiness after Death than other Men: Whereas a bad Man, if he be sober, and have his Senses awa∣kened to a serious Consideration of things, cannot but be afraid to dye, and be extremely anxious and solici∣tous what will become of him in another World. And surely it would make the stoutest Man breathing a∣fraid to venture upon Death, when he sees Hell beyond it. Possibly there may be some Monsters of Men, who may have so far suppress'd the Sense of Religion, and stupified their Consciences, as in a good Mea∣sure to have conquer'd the fears of

Death, and of the Consequences of it. But this happens but to a very few, as the Poet tells us in the Person of an Epicurean.

Felix qui potuit rerum cognoscere causas, Atque metus omnes & inexorabile fatum Subjecit pedibus, strepitum{que} Acherontis avari.

There are very few that attain to this Temper, and but at some times. So that if Vice and Wickedness do generally break the Firmness of Men's Spirits; it remains, that nothing but Religion can generally give Men Courage against Death. And this the Christian Religion does eminently to those who live according to it; our blessed Saviour having delivered us from the fear of Death, by conquering Death for us, and giving us Assurance of the glorious Rewards of another Life.

(2.) Meekness, and Patience, and Humility, and Modesty, and such Virtues of Christianity, do not in Reason tend to dispirit Men, and break their true Courage, but only

to regulate it, and take away the Fierceness and Bruitishness of it. This we see in Experience, that Men of the truest Courage, have many times least of Pride and Insolence, of Passion and Fierceness. Those who are better bred, are commonly of more gentle and ci∣vil Dispositions: But yet they do not therefore want true Courage, though they have not the Roughness and Fool-hardiness of Men of ruder Breeding. So in a true Christian, Courage and Greatness of Mind is very consistent with Meekness, and Patience, and Humility. Not that all good Men are very couragious; there is much of this in the Natural Tempers of Men, which Religion does not quite alter. But that which I am concerned to maintain is, that Christianity is no hin∣drance to Mens Courage; and that cae∣teris paribus, supposing Men of equal Tempers, no Man hath so much Reason to be valiant, as he that hath a good Conscience; I do not mean a blustering, and boisterous, and rash Courage; but a sober, and calm, and fixt Valour.

2. I appeal to Experience for the Truth of this. Did ever greater Cou∣rage and Contempt of Death appear in all Ages, and Sexes, and Conditi∣ons of Men, than in the primitive Martyrs? Were any of the Heathen Soldiers comparable to the Christian Legion, for Resolution and Courage, even the Heathens themselves being Judges? The Religion of Mahomet seems to be contrived to inspire Men with Fierceness and Desperate∣ness of Resolution, and yet I do not find, but that generally where there hath been any equality for Number, the Christians have been superior to them in Valour, and have gi∣ven greater Instances of Resolution and Courage, than the Turks have done. So that I wonder upon what Grounds this Objection hath been taken up against Christianity, when there is nothing either in the Na∣ture of this Religion, or from the Experience of the World, to give any tolerable Countenance to it. And surely the best way to know what Effect any Religion is likely to

have upon the Minds of Men, is to consider what Effects it hath had in the constant Experience of Mankind. There remains the other two Obje∣ctions, which I mention'd, but I must reserve them to another Oppor∣tunity.

Notes

• * 1.1

  Vol. V.
• * 1.2

  Ser. 2.
• * 1.3

  Joh. 1.14. Serm. III.