SER M. want them for here, if they be genuine and

II.

true, i. e. if they were written by thofe Authors whofe Names they bear, Authors who knew the several Facts they relate, and relate nothing but what really came to pass. And of this we have certainly as much Proof, has we are capable of having of any ancient Book that now is, or ever was in the World: They have been acknowledged by Writers of all Ages quite down from the Time they were written in to the prefent, to have been the Writings of Matthew and Mark, of Luke and of John. And these Perfons are owned to have lived in the very Times, when the Things they relate, are faid to have happened; and fo might be very competent Witneffes, whether they really happened or not. And indeed had the Evangelifts reported Things that never happened, or otherwife than they happened; it would have been impoffible for their Writings ever to have found any Reception in the World: For they published their Writings when the Time, that the Truth or Falfhood, of the Things they fpeak of, must be well known to many Perfons then living: And fuppofe that those who read their Books would themselves remember the Facts related. And therefore

had

II.

had not the Facts been true; it would have SER M. been in the Power of many thousands to have contradicted what was faid, from their own Knowledge: And confequently their Books, instead of meeting with Credit and Reputation, would immediately have been despised and rejected as the Dreams of Lunaticks and Madmen.

But fince from the very Time they first appeared, they were received as true Accounts of the Facts they related; and fince they concur in the Relation of the fame Facts; though the Authors of them wrote at different Times, and from different Places; without confulting with one another; it is impoffible that what they writ fhould be any Story of their own Invention. And fince laftly, their most inveterate Adverfaries, both Jews and Gentiles, have attefted the Truth of their principal Facts, fuch as Lucian and Celfus, Porphyry and Julian, Tacitus, and alfo their own Jofephus, who none of them wanted either Prejudice or Malice to contradict and deny them if they could; fince even fuch Men as these have affented to the Truth of the principal Stories related of Jefus ; I hope I might expect the fame Conceffion, even though I were fpeaking to Jews or Infidels; D 4

viz.

II.

SER M. viz, that they would admit of the Testimony of the Gospels, fo far as Matter of Fact is concerned. In Confidence of which I fhall not fcruple to fuppofe that whatever I shall confirm from the New Teftament, will be fufficiently proved, and that I shall stand in need of no other Authority in relation to that which is to be the main Subject of my fecond Head. But as my Introduction to this Head has detained me too long to enter upon it now; I must reserve it for the Subject of an entire Discourse, and conclude at present with an Argument for the Truth and Divine Authority of the Old Teftament, which the Reafonings I have now used will naturally supply.

For it this Day appears that Jefus Chrift is fet before us, not only as a Preacher of Righteousness, and as one ordained to be Fudge of the World under the Confirmation of many Signs and Wonders wrought by God for this Purpose: but alfo as one who has fulfilled and verified all the ancient Prophecies; and fhewn that every Thing is true, which is therein foretold concerning the pro mised and long-expected Redeemer. So that as the Jews ought to believe in Chrift, because foretold by the Prophets; so Chriftians ought

ought to believe the Prophets, because they SER M. fo exactly foretold Chrift.

For by this they appear to have been true Prophets; and if fo, it will follow further, that their Writings, beyond all imaginable. Contradiction, were divinely inspired. For who, but Men infpired by God, could fo punctually foretel Things that fo many Ages afterwards were to happen? No Man whatever, by the Strength of his own Faculties, would go about it; nor was it in the Power of any Genius or Devil to affift him. For foretelling Things to come is a Power which God himself declares none can exert, but he alone who is the true God; and therefore when he mocks the Idols of the Heathens, and challengeth them to give a Proof of their Divinity. Shew the Things that are to come bereafter (faith he,) that we may know that ye are Gods, Ifa. xli. 23. plainly intimating that God only certainly foreknows future Events; fuch especially as depend upon contingent Causes, and the Determinations of Men's free Will. If he therefore only foreknows them, it is he only can reveal them; and therefore Mofes and the Prophets, who foretold the Events relating to Chrift, muft all do it by Inspiration from him.

And

II.

SERM.

II.

4

And indeed had it been otherwise, had the Books of the Old Teftament been meer buman Compofitions; had they been indited by Men only, though the wifeft of Men; can we imagine that our Saviour in every Thing he either did or suffered, would have paid fuch a Regard and Deference to them? That he should fubmit to and undergo fo many fevere Trials and grievous Afflictions, only for the Sake of fulfilling fome Saying, or anfwering fome Character preferved in the Writings of fome Men of old, that had happened to write many Hundreds of Years before him. And yet this we very well know he did, and that he himself frequently declared, that it lay upon him to do fo. Every Thing he did, was done, because the Scriptures had faid it should be done. When he was apprehended in the Garden, Matt. xxvi. 53, 54. he could have prayed to his Father, and presently have had more than 12 Legions of Angels: But how then (faith he) fhall the Scriptures be fulfilled, that thus it must be? And at his Crucifixion, his Coat without Seam was not rent, John xix. 23, 24. But the Soldiers caft Lots for it, whose it should be; that the Scripture might be fulfilled, which faith, They parted my Rayment among them, and for my

Vefture