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for a time his judgment abhorred what his affections were inclined to, and he was neither victorious nor vanquished. But when God was pleased by his omnipotent grace to set him at liberty, the last and most violent assault of the flesh, and that which made his conversion most difficult was this; his youthful lusts presented themselves to his imagination, and as that impure mistress did with chaste Joseph * shook the garment of his flesh, and whispered, Will you renounce us? Shall there be a divorce between you and your ancient loves for ever? Shall not this or that desire of the senses be contented for ever? was that for ever? It only signified the short remainder of his time after thirty-three years, which was then his age. And this is the most effectual hinderance of the reclaiming of sinners still. They will not be induced to make an irrevocable, unreserved dedication of themselves to God, and firmly to resolve never to taste forbidden sweets more, but always abhor the relish of them. But if it be so hard and intolerable always to abstain from unlawful pleasures, and much more to suffer pain in the short space, the moments of this life, that it seems an eternity to corrupt nature, what will it be in the true eternity to be deprived of all good, and tormented with all evils, despairing of release, or quenching one spark of that terrible fire? "O that men were

wise, to consider their latter end," and the consequences of it, their mortality and immortality.

Succutiebant vestem meam carneam, & murmurabant dimittisne nos? & a momento isto non erimus tecum ultra in æternum? & a momento isto non licebit tibi hoc & illud ultra in æternum?

THE

DIVINITY

OF THE

CHRISTIAN RELIGION,

PROVED

By the Evidence of Reason, and Divine Revelation.

CHAP. I.

Religion is necessary for the honour of God and happiness of man: Among the variety of religions in the world, it is the highest point of wisdom to consider which is pleasing to God. God alone is to prescribe the way of his worship. He has revealed it. The truth of the christian religion is made evident by comparing it with all other religions. Gentilism convinced of falsity by its contradicting natural light in mistaking the object of worship, and in the manner of it. The idolatry, the impure and frivolous rites, the cruel sacrifices of the heathens considered. Philosophy was ineffectual to redress those evils. Judaism considered. The ceremonial part of that religion contains nothing morally good. It was of impossible performance to all nations. It was enjoined the Jews for special reasons. The carnal law was to expire at the coming of the Messiah, and give place to the christian religion, that is all life and spirit. The falseness and absurdity of mahometism discovered by the quality of the author, and its nature; by the fraudulent and violent means whereby it was propagated; by the quality of those who received it, ignorant barbarous nations; by the quality of the reward it propounds, neither becoming God to bestow, nor man to desire.

HAVING in some former discourses established and cleared the foundations of religion, I shall proceed to raise the super

structure. That God is the maker of the world; that he observes our moral actions, and will require an account of them in the future state, and distribute eternal recompences accordingly, has been proved by such invincible evidence that reason cannot resist. It follows therefore that religion is necessary both for the honour of God, and in order to the happiness of man. For we cannot conceive, but that the wise Creator in making all things, designed his own glory, both in the manifestation of his own perfections, and that they should be acknowledged and reverenced, loved and praised by intelligent creatures. This is a natural duty, to which mankind with an unforced consent agrees. For, as honour in the general is the homage paid to conspicuous excellencies, and specially to beneficent virtues; so religion, that is the highest honour, is justly due to God the most sovereign being in all perfections, and our sovereign benefactor. And it is equally clear that the happiness of man depends on religion. For if God regard the actions of men, not to have a naked speculative knowledge of them, but with an eye of providence and judgment; if he will accept and reward our services not as profitable to him, but as the just expressions of our love, thankfulness and obedience to him, it is requisite our prime care should be to serve him. In this the greatest duty and supreme interest of men are inviolably united for what obligation can possibly be equal to that of pleasing our Maker and preserver? And what is comparable to the interest of eternity? From hence there is a general inclination in men to worship the Deity, impressed from the author of nature; but the ways are diverse. Religion changes its shape in several countries, and the rites that are observed by some nations as sacred, are rejected by others as impious, or vain. Now, in this variety of religions, and every one contrary to the other, it is necessary to consider which is that special way of serving God that is only pleasing to him. If a traveller be distracted between several ways, he will inquire which leads to his journey's end, and not go on with uncertainty. And is it not infinitely reasonable to do that in the most important affair, which any person will do in the most ordinary? To be indifferent in a matter so deeply concerning us, is prodigious above all wonder. For if the means we use to obtain the favour of God, provoke his anger, our misery is remediless. But alas! no rashness is so common, as that of men's preferring one religion before another.

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How many false religions are defended by whole nations with that zeal as if they were the most assured persons? When the foundations of their belief and adherence are so weak, that did they call reason to counsel, they must be convinced of their errors. They are led by vain respects to their progenitors from whom their religion is derived; and what they receive at first without discerning, they never distrust; as if the first instructions were always true. They resign up their judgment to their princes: and if human authority were a sufficient motive in this case, then every religion will be saving in the country where it is established by law. Nay the christian religion, though shining with an extraordinary lustre, which justifies it to every one that will but open his eyes to consider it, yet is as injudiciously and carelessly received, as the vainest religion in the world. Innumerable are christians in title, without any solid conviction in their minds, or divine change in their hearts, the effects of its truth and goodness. They are disciples of Christ, as the Turks are of Mahomet, by the sole impression of example.

In the discussing this matter I shall proceed upon such principles as are evident to the human understanding. It is a common principle acknowledged by all men, That God alone is to prescribe that way and order of service wherein he will be honoured.' For this reason those who in any nation introduced a form of religion, always pretended to have divine direction for it. Now that God has signified his will to men in this most important matter, it is most reasonable to believe. The philosopher observes that such is the providence of nature, that the most necessary arts for the support of life are easily learnt of all. In the rudest ages men were skilful to cultivate the earth, to govern their flocks, to dress their provisions for food. But those arts that were only for delight, not absolutely useful; as music, painting, perfuming, embroidery, &c. required more study and skill, and therefore were more modern. And if the divine providence has such a tender care of man, as to make the knowledge of such things easy as are requisite for the temporal life, it is reason to believe he has not left him destitute of those means that are necessary for the obtaining eternal life. Now that the christian religion alone is true, will fully appear.

* Arist. Metap,

I. By comparing it with other religions, that upon trial are convinced of open falsity, or that they are infinitely excelled by the christian in those things wherein they have any resemblance or degrees of truth and goodness.

II. By considering it directly, as to its intrinsic excellencies, and those external supernatural operations, that are the express characters of God's hand, which afford an infallible testimony of his approving it.

Before the coming of Christ into the world there were two sorts of religions, Gentilism, and Judaism. The first is utterly excluded upon the account of its gross and palpable contrariety to the principles of sound reason.

1. By a fundamental error in the object of worship. Idolatry then spread through all the regions under both the hemispheres. Now it is evident by reason there is but one true God, an infinite being, the maker and governor of all things, that has alone divine excellencies in himself, and a divine empire over us, and consequently is alone worthy of supreme honour. And what greater indignity can be offered to him, than the placing of idols in his throne? He is a jealous God, sensible and severe; and will not suffer any partner in his worship. His honour is eminently concerned to vindicate his despised Deity. It is a pitiful shift to allege that they honoured their inferior gods with a lower and imperfect worship: for all divine worship is supreme, and to be given only to the supreme God. Besides, what more debases man than to consecrate the flower of his esteem and affections to unworthy objects, and many times to things wherein were no signs of life, much less any ray of divinity? It is evident therefore that the numerous sects of superstition were involved in the most wretched ignorance of God and themselves. And it is observable, that no quarrels were raised amongst the heathens about the several gods they worshipped. For the devil, the irreconcilable enemy to God's glory and man's happiness, was pleased with their deadly errors. Let them adore the host of heaven or of the earth, it was alike to him: for they all diverted the minds of men from the sole object of divine worship, the true God.

2. Gentilism was equally culpable in the manner of worship. Those who made gods to themselves, ordained their service according to their fancies. But the true God that made man will be worshipped according to his own appointment. Now if we

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