Observations Divine and Moral, Chapter 7
CAP. VII. Of Religion, and the differences and disputations thereabout.
ONelyOnly men of all Earthly Creatures are capable of Religion: which is also so naturall unto all men, how barbarous soever, Caluin. Acts 17. Iohn 4.that rather then any Countrey, Citie, or Family would want whereon to bestow their devotions; they would worship they know not Cicero. Lactantiuswhat: yea which is more, that which they do know not onelyonly to be base and vile, as stocks, and stones; but also hurtfull, and evill. As then Religion, in the generall, is naturall; and false Religion of corrupt nature: so is true, and Christian Religion by supernaturall revelation. For how can that worship of God please him, which is not according to his will? And who knoweth Gods will but1 Cor. 2. by revelation of his Spirit? But vain men are readie to deem God like themselvs, imagining, that the things which please them, please him as well. Herevpon the Heathens have devised to themselvs Gods, and Goddesses of Theft, Murther, and all manner of filthinesse: And even Christians (in name, at least) because the Kings, and Lords of the Earth account themselvs honoured by their Subjects, when they entertain them with pompous shews, and pageants of wittie devise; are readie fondly to imagine, that their wittie, specially stately devises and fancies please the Lord himself, as they do them: and therein denie unto him his two properties; of simplicitie inTertullian. the things; and power in appointing them: But if we will give God his due in Religion, we hust have him both for the Object, and Appointer of our worship. The2 Chr. 1… Revel. 9. Apostate Israelites of old, and Antichristians since are said to have worshiped Divels; not for that they did (at least, ordinarily) direct their worship unto Divels; but for that (at least, more commonly) they followed their suggestions, in the devised manner of worshiping though even the true God. As in directing our worship unto him alone, we honour, and acknowledg his Majestie and Fatherhood, as being our Father in heaven; so in receavingMath. 6. it from him as the onelyonly Institutor, we honour, and acknowledg both his love in providing, and his wisdom in contriving, and his authoritie in commanding the manner of his service, and means of our salvation thereby.
This Religion is the means of Gods worship, and withall,Morneus of mans happinesse: which two main ends God in great wisdom, and merciemercy hath joyned togither inseperably; that the desire of the latter might provoke to conscience of the former; and the exercise of the former effectually promote, and further the obtaining of the latter. And this▪ being the onelyonly way to happinesse, ought to be common Ficinus.to all men, rude and skilfull,; base and honourable; high and Gal. 3. Iohn 17.low. And so all Chistians are one in Christ and Christ one in, and unto them. For though the terrene, and worldly state of the persons, who are Christians, be verie different; yet is their Spirituall estate of Christianitie all one. There is one Lord Christ, through whom; and one Faith, by which they are justified, and that equally; one Spirit by which they are sanctified, though in different degrees; One calling of God begun, and perfited by the same Gospel, and Ordinances thereof. No mans highnesse of worldly estate can set him above the lowest part of it, or them: nor anyes mean-nesse keep him down from flying as high a pitch of Christianitie, as any other. An afflicted outward state stands in need of Religion to sustain it: a prosperous, to perfit it in eternall happinesse; besides the moderating of it in the mean while. And seeing our Religion is to God alone; and onelyonly the manifestation of it to men; we ought to be alike grounded in it, and resolved of it, and zealous for it; whether we enioy the fauour of the times, or the contrarie.
All things requisite for the performance of Religious exercises are not parts of Religion; but some are of naturall necessitie; others for civill order, and comlinesse. The former need neither be taught, nor commanded, being imposed by absolute necessitie; which is the strongest Law, and most pressing Master, that may be.Thales. The other are such, as without which all exercises of Religion would be confused, and unorderly; and like the Chaos which God made in the beginning, void and Gen. 1.without form, and whose face darknesse covered. For these, the generall rules of the Word, with common sence, and discretion, are sufficient. Notwithstanding, though things be not therefore comely, and orderly▪ because they are done of custom, or commanded by authoritie; but are therefore both used and commanded (lawfully) because they are comely, and orderly: yet if either custom commend, or authoritie command things that are such indeed; wise, godly, and peaceable men should hold themselvs even therefore the more bound unto them.
Religion is the best thing; and the corruption of it the worst: neither hath greater mischief, and villanie ever been found amongst men, Iewes, Gentiles, or Christians, then that, which hath marched under the Flag of Religion, either intended by the seduced, or pretended by Hypocrites. The Iews in zeal of God (such as it was) persecuted Christ himself to the death: and Saul in a kind of zeal of the Law, was no lesse then a blasphemer, 1 Tim. 1. Tertullian.persecuter, and oppressor. Pompey the Roman having erected that arcem omnium turpitudinum, would not call it the stage, or stews (as it was); but the Temple of Venus. And what shall we think of the Spaniards Romish zeal? who, by theirGlasse of Spanish crueltie. own Bishops relation in his first instance of Spanish cruelty, hanged upon one Gallows thirteen innocent Indian women, in honour of Christ and of his twelue Apostles. But God is not pleased with good intentions exercised in evill actions; much lesse either pleased, or deceaved with the vizzards of impietie, and inhumanitie: But as he will repay unto the wicked according to their evill works of all kinds; so will he render double vengeance unto them, who under the liverie of Religion seek countenance for impietie and wickednesse.
A man hath, in truth, so much Religion, as he hath between the Lord, and himself, in secret, and no more; what shews soever he makes before men: and makes sound proof of his Religion both before God, and men, so far, as he is forward, and readie to everie good work, especially to the works of merciemercy towards them that need. Pure Religion, and undefiled before God the Father is this, to Iames 1▪visit the fatherlesse, and widows in their affliction, and to keep a mans self unspotted from the World. There are many civill Hypocrites, who, if they converse honestly, and kindly with men, presume of great acceptance from God, though they have little care to know his will in his Word, and lesse to observe his Precepts, and Ordinances of Worship. There are also Religious Hypocrites not a few, who because of a certain zeal which they have for and in the duties of the first Table, repute themselvs highly in Gods favour, though they be far from that innocencie towards men, specially from that goodnesse, and love indeed, which the Lord hath inseperably joyned with a truly-Religious disposition. Such persons vainly imagine God to be like unto the most great men; who if their followers be obsequious to them, in their persons; and zealous for them in the things, which more immediately concern their honours, and profits; do highly esteem of them; though their dealings with others, specially meaner men, be far from honest, or good. But God is not partiall, as men are: nor regards that Church, and Chamber Religion towards him, which is not accompanied in the House, and Streets, with loving kindnesse, and merciemercy, and all goodnesse towards men. Such are also stuffed with selflove in their verie service of God, and do but flatter him for their own advantage: For if they … Iohn 4.love not (and that in truth and deed) their brother whom they see, how can they love God whom they see not? Besides, they sacrilegiously divide the two Tables of the Law one from another, making the two great Commandments, which Christ saith, are like one to another, to be unlike in effect. In these, Pharisaism lives, and Faith is dead: who as they shame Christianitie, and Christ in it, what in them lyes; so shall their recompence from him be answerable at that day, when everie man shall receav honour or shame, according to the works, specially of merciemercy, and goodnesse that way, which he hath done, or not done in the flesh.
The common saying, As good never a whit, as never the better, is verified in the works of Religion: which not being performed, as they ought, for substance, are accounted, as not done, in regard of Gods acceptance, and the doers present benefit. So the new Inhabitants of 2 King. 17Samaria served not the Lord; and yet they served the Lord. So he is not a Iew, who is one outwardly, neither that circumcision, Rom. 2.which is outward (to wit onelyonly) in the flesh. So the carnall Corinthians in eating the Lord Supper, did not that 1 Cor. 11which was to eat the Lord Supper, to wit, with acceptance from God, and profit to themselvs, for the present. I say, for the present: for by after repentance those verie Corinthians might come to have and obtain the right use and end of the Lords Ordinance formerly abused by them, and unusefull to them: and so might Simon Magus, by repentance, of the baptism prophanely, on his part, receaved at the first. The reason of this is, because the effect of the Word, and Sacraments, and other Ordinances of Religion is neither naturall, as of meat, and drink, which must either nourish presently, or not at all: nor depends upon the worthinesse of the Minister, as the Donatists imagined; no nor upon the present fitnesse of the Receaver simply (though both Minister and Receaver ought to be worthy, and fit): but upon Gods blessing of that which is his own, in his time (it may be many yeers after the receaving) unto his elect; and in merciemercy covering what was formerly amisse both in Giver and Receaver.
Besides them, who put on forms of godlinesse, and Religion 2 Tim. 3.onelyonly, as men put on their Cloaths (because to be naked of all Religion would be both shamefull, and in many places dangerous) and them, who for love of lucre Lactantiusand riches fein and dissemble in Religion; many of those who seriously minde it, make their choise amisse: as either lead by custom of times, and places, in which they live; or by affection and admiration to and of some speciall persons; or traduced by some vehement passion of anger, fear, envie, or the like: or mislead by some guilfull appearance, without due examination. And having so done, they commonly set themselvs earnestly to advance that faction into which they have once entred, and to depresse all others, though oft without competent knowledg of one, or other. Wherein yet they misse, whichsoever is good, or bad; since either may be either, for ought they know. Notwithstanding, we ow this honour to the particular courses of Religion which we have once imbraced, or wherein we have been brought up, and receaved any good, that we leav it not lightly; nor further in any particular, then we needs must; nor at all, in the things, which God, in it (in true, and distinct consideration) hath blessed to our Spirituall good. To be lightly moved in Religion, is childish weaknesse: but to be stiffe without reason, manly obstinacie: and better to be a childe in weaknesse, then a man in perverse obstinatenesse. The former thinks too well of others, by whom he is too easily moved: the latter thinks too well of himself; despising other men, and Gods gifts, and graces in them; as if the 1 Cor. 14.Word of God came either from him, or to him alone. And this fault of the two, is both the worse, and more dangerous: The former may in time be more easily confirmed in the truth; as a childe, in time, becomes a man: the other is seldom and hardly reclaimed, by reason of his hardnesse and obstinacie.
Disputations in Religion are sometimes necessarie, but alwaies dangerous; drawing the best spirits into the head from the heart; and leaving it either emptie of all; or too full of fleshly zeal and passion if extraordinarie care be not taken still to supply, and fill it a new with pious affections towards God, and loving towards men. And this the more, considering how the controversies in Religion are generally carried with more heat, then of any other subject: For that, besides reason, art, credit, and perswasion of truth, and right; which warm men in other differences; they are in this inflamed, as it were, with zeal for God, and his service: for whom, and which, not to be fervent, seemeth to be derogatorie to his, and its honour. We are therefore carefully to beware, and earnestly to pray, that we may in controversies of Religion strive for God, and according unto God: seeing in them we both may easily, and do dangerously er, if we misse at all: And therewith, that we neither make our adversaries cause worse then it is; nor conceiv a sinister opinion of his affections in it, without reason. In both which men seek unhonest and unconscionable advantages: and are sorrie in effect, that they whom they oppose, are not worse then they are.
He that strives for errour, strives for Satan against God: He that strives for victorie, strives for himself against other men: But he that strives for truth against errour helps the Lord against Gods, and his own enemie Satan, The Father of Lyes; and this specially, if withall he handle Gods cause according unto God. A man shews most knowledg and understanding in the matter of truth: but most grace in the manner of handling of it, with reverence, holinesse, and modestie.
No Facultie hath so many unskilfull ones to medle in it; as that of disputing in matter of Religion. Which cometh to passe, either because men think it a shame for them not to have both knowledg in, and zeal for that subject: or because they make account in truth, that they venture nothing but words in the voyage, and so can have no great losse: or els (which, is common with ignorants) because they still presume they gain, with whom, or about whatsoever they medle: whereas, if they had modestie to call things into consideration, and wisdom to discern of them aright; they would finde themselvs plain loosers, where they think their gain greatest.
Divers men are affected diversly with the oppositions, and arguments this way brought against their tenents. Some through feeblenesse of heart are afflicted with them, as with a troup of enemies invading their possessions: others are lightly turned about, like weather-cocks, with everie puffe of new Doctrine. The complaint is just, and great of the vanitie, and wantonnesse of men, and women, in finding, and following new fashions of apparell: but it were well, if this vanitie and newfanglednesse, were to be seen onelyonly on peoples backs, and that the complaint were not as just, and more grievous of the profane wantonnesse of many in taking up new forms of Faith, and Religion, specially in places of Libertie, and where men may professe any Religion, or none, if they will, without bodily danger. I have known divers, that have more lightly, and licentiously changed their Religion, and that in no small points, then a sober man would do the fashion of his Coat: and who (in my conscience) if it might but have gained, or saved them twelue pence, would have held their former Religion still. Others by oppositions are drawen into further search, and examination of things:Acts 17. and this is commendable, where the matter is such, as we either understand not throughly, or may er in. Some again, though of weak understanding, no sooner heare an objection against any thing, which they hold, but forth with they fall upon it with an answer. And this they do oft out of a conceipt that it is a point of wit in them, and credit to them, to say something to everie thing, though little to purpose to any thing: in whom the Proverb is verified, to the contrarie, He that answereth Prov. 18.a matter before he know it, it is folly, and shame unto him. Others there are again, who trust most to the Scorpions sting, their venemous tongue, in disgracing, in stead of refuting, both cause, and person of their opposites, by all possible means: and these are for the most part such, as presume that the times (which they serv) and their credits with them, will countenance, and authorize against their underling-adversaries the slaunders, and calumnies which they either malitiously invent, or lightly receav, or uncharitably conceiv against them: which therefore they spit freely abroad with black tongues as Serpents do their poyson, to blast, and corrupt whatsoever they light upon: These hoat reproachers are often as cold disputers. ThereScaliger. want not also, who affect differences in Religion with others, either in wantonnesse, and for ostentation of wit; or in affectation of singularitie; or in envie at Superiours; or in contempt of Inferiours; or to gratifie the Mightie, by: opposing such (specially of mean condition) as the other hate, and despise. But we should affect strife with none; but studie, as far as can be, to accord with all; accounting it a benefit, when we can so do with any; and the contrarie, a crosse; and the same the greater, by how much their gifts, or graces, or places are greater, or the bond nearer between them, and us; whether Naturall, or Civill, or Religious. Lastly, there are to be found too many, who make either proud contempt, or bold obstinacie a buckler to ward all blows of arguments, that are, or can be brought against their preconceaved opinions. We ought to be firmly perswaded in our hearts of the truth, and goodnesse of the Religion, vvhichwhich vve embrace in all things; yet as knowing our selvs to be men, whose propertie it is to er and to be deceived in many things; and accordingly both to converse with men in that modestie of minde, as alwayes to desire to learn something better, or further, by them, if it may be: as also to beg at Gods hands the pardon of our errours, and aberrations,Ps. 19. which may be, and are secret in us, and we not aware thereof.
Whosoever offers the Word of God, and holy Scriptures for justification of his Religion, deservs to be heard, and to have his cause examined for the verie Words sake, whose testimonie he offers to produce: as in civill course, he who offers to bring for his cause witnesses honourable, and worthy of credit, will be admitted to plead it for his witnesses sake, though not for his own.
No difference, or alienation in Religion how great soever, either dissolvs any naturall, or civill bond of societie; or abolisheth any the least, dutie thereof. A King, Husband, Father, &c. though an Heathen, Idolater, Atheist, or Excommunicate, is as well, and as much a King, Husband, or Father, as if he were the best Christian living: and so both oweth, and hath owing unto him reciprocally the duties, and offices of that state, in which he is set, by an inviolable right: which they that denie, are monsters amongst men, and enemies to humain societies.
Divisions amongst a few, though not in the greatest matters, are most observed, because First, It is expected that weak parties should be firmly united for their better defence. Secondly, A few, and their doings are remarkeable for their fewnesse, as a handfull of Forreighnours in a strange Countrey. Thirdly, their differences are oft more vehement, partly for the greater zeal (spirituall, or carnall) of the persons; and partly because their opposition is more immediate; whereas amongst manyBodin. it will be hard, but some mediatours will be found, to moderate things. And this is the reason, why the danger of civill tumults is greatest in such Countreys, as in which two Religions onelyonly are in use. Lastly, All will be bold with them, and readie to proclaim their miscariages to the full, and above truth.
The most count it the best and safest way in differences of Religion without further question, to take the strongest part: that doing as the most do, they may have the fewest finde fault with them. Such forget God who is strongest of all. But the best and safest way indeed, is to get true, and sound conscience of things certain, and without controversie. Such a person God will direct in his wayes, so far, and certainly, as not to misse of the main end, Life eternall; and therewith in merciemercy will pardon all other his humain abberrations. With Ps. 119.mine whole heart have I sought thee: Oh let me not wander from thy Commandments.
Men are for the most part minded for, or against Toleration of diversitie of Religions, according to the conformitie, which they themselvs hold, or hold not with the Countrey, or Kingdom, where they live. Protestants living in the Countreys of Papists commonly plead for Toleration of Religion: so do Papists that live where Protestants bear swey: though few of either, specially of the Clergie, as they are called, would have the other tolerated, where the world goes on their side. The verie same is to be observed in the ancient Fathers, in their times: of whom, such as lived in the first three hundred yeeres after Christ, and suffered with the Churches, under Heathen Persecuters, pleaded against all violence for Religion, true or false: affirming that it is of humain right and naturall libertie, for everie man Tertullian.to worship what he thinketh God: and that it is no propertie of Religion to compell to Religion, which ought to be taken up freely: that No man is forced by the Christians against his will, Lactantiusseeing he that wants faith, & devotion, is unserviceable to God: and that God not being contentious, would not be worshiped of the unwilling: Whereas, on the contrarie, the latter, having the Emperours Christian, and on their side, incited, and pressed them to violent courses. But considering, that to tolerate is not to approve; and that the Magistrates are Kings, & Lords over men properly, and directly, as they are their Subjects, and not as they are Christs; but that by accident, and as the same persons who are civilly their Subjects, are Spiritually Christs and Christians; and lastly, considering, that neither God is pleased with unwilling worshipers, nor Christian societies bettered, nor the persons themselvs neither, but the plain contrarie in all three; the saying of the wise King of Poland seemeth approveable,King Steven. that it is one of the three things which God hath kept in his own hands, to urge the conscience this way, and to cause a man to professe a Religion, by working it first in his heart.
If the order in Israel be objected; it may be answered, First that the Land was holy, as no Land now is; that one Nation seperated from all other Nations to be the Lords peculiar people, as no Nation now is; the Kings types and figures of Christ, as no Kings now are: and Secondly, That none were, in truth, compelled to the Israelitish Church and Religion; but being of it, whether Israelites, or Proselites, were to be cut off from the Lords people, and Num. 15. Ps. 101.destroyed out of Land for presumptuous sins; or working iniquitie; or for not serving God with all their heart and 2 Chr. 15might. Kings by this course would come short of the number of Subjects, in whose multitude their honour stands: and unto Churches, few or none could possibly be added.
If it be further objected, that men may be by the Magistrate constrained to the outward acts of justice, honestie, and the like, though destitute altogether of the inward vertues; It may be answered, that these serv properly, and immediately to preserv civill societies, of which Magistrates are properly Kings, and Lords, and so do obtain their proper ends, if the verie outward things be done, though never so unwillingly: But of Religious actions the proper end is not civill societie, nor is attainable but by Faith, and devotion in the heart of the doers.
Lastly, To that of the Father, that many who at first serv Austin.God by compulsion come after to serv him freely, and willingly. I answer, that neither good intents, nor events, which are casuall, can justifie unreasonable violence: and withall, that by this course of compulsion many become Atheists, Hypocrites, and Familists: and being at first constrained to practise against conscience, loose all conscience afterwards. Bags, and vessels overstrained break, and will never after hold any thing. Yet do I not denie all compulsion to the hearing of Gods Word, as the means to work Religion, and common to all of all sorts, good, and bad; much lesse excuse civill disobedience palliated with Religious shews, and pretences; or condemne convenient restraint of publike Idolatry; so as this rule of reason holds its place, viz. that the bond between Magistrate, and Subject is essentially civill: Keckerm▪but Religious accidentally onelyonly, though eminently. For conclusion of this matter, Let the godly Magistrate consider, that as there is no Church-state, and profession so truly Christian, and good, in which too many may not be found carried in their persons with a Spirit plainly Antichristian: so there is hardly any Sect so Antichristian or evill otherwise, in Church profession, in which there are not divers truly, though weakly led with the Spirit of Christ in their persons, and so true members of his mysticall body. With whom to deal rigorously for some few aberrations of ignorance, or infirmitie, were more to please Christs enemie in the oppressing of the person; then Christ, in so repressing his failing in some particulars, specially if they be not fundamentall.
As then the Christian Magistrate hath his power of Magistracie from God, which his Christianitie servs to sanctifie, and direct: so, undoubtedly, he is to use it for God, and his honour, & that in his true worship, in which he is specially honoured; and against the contrarie; yet with these two cautions. First, That as the greater sins of other kinds, do not so violate and dissolv the marriagebond, as adulterie doth, by reason of its direct opposition thereagainst: so neither do Idolatry, or Heresie (how great sins soever in themselvs) so outlaw a Subject civily, as do Seditions, Murthers, Adulteries, and the like directly violating, and disturbing civill societies. The second is, That no authoritie of man may bring into, or uphold in the Church either Doctrine, or Ordinance of Religion, or person (which last is not lightly to be regarded, seeing the other two serv for it) unto which the Lord in his Word hath not first given testimonie of approbation for that use: seeing Magistrates are not Governers against, nor besides, but under God, in their Dominions.