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uneafie a thing for men to act conVolume
trary to their Reason, and against the XII.
dietates of their Understandings, that men for their own quiet, and
in their own defence, will bend their Judgments, and make them comply with the interest of their Lufts. 'Mens Affections, which way soever they incline, set a byass upon their Underderstandings; and this doth not only proceed from the Nature of the thing, but from the just Judgment of God. 2 Thesl. 2. 10, 11, 12. the Apostle tells us, that those who receive not the the truth in the love of it, that they may be saved; God will send them strong delafions, to believe lies; that they all may be damned, who believe not the truth, but have pleasure in unrighteousness. If men once have pleasure in unrighteousness, it will not be long before they give over believing the truth, because God by his just Judgment will give them over to themselves, to follow the byass of their own corrupt hearts, which inclines them to believe lies. Of all persons in the world,a wicked and unholy Christan, is most like to turn a speculative Infidel and Atheist; and none so like to fall into this
gross darkness, as those who resist and
Of the Miracles wrought in Con
firmation of Christianity.
HEB. II. 4.
Signs and wonders, and with divers
Hoever impartially considers
the Christian Religion, cannot but acknowledge the Laws and Precepts of it to be so reasonable; and the Practice of them so evidently to tend, not only to the Happiness of particular Persons, but to the Peace and Welfare of the World ; and the
Promises and Threatnings of the GoVolume spel, which are the great Motives to XII.
perswade men to the Obedience of those Laws, to be so agreeable to the natural hopes and fears which Mankind were always posseft withal; that upon
this Consideration, it might juftly be expected, that the Doctrine of Christianity, upon the first publication of it, Thould have been enter: tain'd with a readiness of mind proportionable to the reasonableness of it.
Or if the bare Reasonableness of it be not thought inducement enough, we may easily imagine, how God, if he had pleased, could upon the first appearance of this Religion in the World, have given it such advantages, as would mightily have contributed to the more eafie reception and entertainment of it. He could have ordered things so, that our Blessed Sa. viour, the Author of this Doctrine, should have been, as the Jews expected, a great Temporal Monarch; he could have raised him to that dignity, and have armed him with that Authority, as must have given him a