The Divinity of the Christian Religion, Chapter 1
THE DIVINITY OF THE Christian Religion, PROVED By the Evidence of Reason, AND Divine Revelation.
By WILLIAM BATES, D. D.
LONDON, Printed by J. D. for Brabazon Aylmer, at the three Pigeons in Cornhil, over against the Royal Exchange, 1677.
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, 'tis 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 Christian Religion is made evident by comparing it with all other Religions. Gentilism convinc'd 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 consider'd. The ceremonial part of that Religion contains nothing morally good. 'Twas of impossible performance to all Nations. 'Twas enjoyn'd 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 falsness and absurdity of Mahometism discovered by the quality of the Author, and its nature; by the fraudulent and violent means whereby 'twas 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 establish't and clear'd the Foundations of Religion, I shall proceed to raise the Superstructure. 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, design'd his own Glory, both in the manifestation of his own Perfections, and that they should be acknowledg'd and reverenc'd, loved and prais'd by intelligent Creatures. This is a natural duty, to which Mankind with an unforc'd consent agrees. For, as Honour in the general is the homage paid to conspicuous Excellencies, and specially to beneficent Vertues; so Religion, that is the highest Honour, is justly due to God, the most Sovereign Being in all Perfections, and our Sovereign Benefactor. And 'tis equally clear that the happiness of Man depends on Religion. For if God regards the Actions of Men, not to have a naked speculative knowledg 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, 'tis requisite our prime care should be to serve Him. In this the greatest Duty and supream 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, imprest 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, 'tis necessary to consider which is that special Way of serving God that is only pleasing to Him. If a Traveller be distracted between several Wayes, he will enquire which leads to his Journeys 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.
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 convinc'd of their Errors. They are led by vain respects to their Progenitors from whom their Religion is deriv'd; and what they receive at first without discerning, they never distrust; As if the first Instructions were alwayes true. They resign up their Judgments to their Princes: And if humane Authority were a sufficient motive in this case, then every Religion will be saving in the Country where 'tis establish'd by Law. Nay the Christian Religion, though shining with an extraordinary luster, which justifies it to every one that will but open his eyes to consider it, yet is as injudiciously and carelesly 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 humane understanding. 'Tis 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 introduc'd 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, 'tis most reasonable to believe. The ‖Arist. Mē tap.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 skilfull to cultivate the Earth, to govern their Flocks, to dress their Provisions for food. But those Arts that were onelyonly for delight, not absolutely useful; as Musick, Painting, Perfuming, Embriodery, &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, 'tis 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,
1. By comparing it with other Religions, that upon trial are convinc'd 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.
2. By considering it directly, as to its intrinsick excellencies, and those External Supernatural Operations, that are the express Characters of Gods hand, which afford an infallible testimony of his approving it.
Before the coming of Christ into the World there were two sorts of Religions, Gentilisme, and Judaisme. 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 'tis evident by Reason there is but one true God, an Infinite Being, the Maker and Governour 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 concern'd to vindicate His despised Deity. 'Tis a pittiful shift to alledg, that they honoured their inferiour 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? 'Tis evident therefore that the numerous Sects of Superstition were involv'd in the most wretched ignorance of God and themselves. And 'tis observable, that no quarrels were rais'd amongst the Heathens about the several Gods they worship'd. For the Devil, the irreconcileable Enemy to God's Glory and Man's Happiness, was pleas'd with their deadly Errours. 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 consider that unintelligible variety of Religions amongst the Heathens, we shall have reason to conclude, that there is no instance wherein the excess of Man's native blindness and depravation is more astonishing, than in the ways he has devised for the serving of God. This will appear by taking a short general view of the ways of Worship in practice among the most learned and polite Heathens.
The Grecians and Romans hadTanta Gentium in rebus frivolis plerunque Religio est. Plin. more Art and Improvement than the rest, yet how frivolous and extravagant, nay how impious were their solemn Mysteries? The Eleusinia sacra, the rites of Cybele, the Floralia, &c. were mixtures of Folly and Filthiness. Their Auguries by the flight of Birds, their Presages by inspecting the ‖Magis ex alieno jecore Sapiebant, quam ex suo.Intrals of Beasts, and the Smoak of the Incense, were so fantastick, that if one had design'd to invent things ridiculous without the least shew of Reason, it had not been possible to exceed them. They were very curious about Trifles, and careless of real Vertue: And what is more unworthy of God than to imagine that He is pleased with little sensless observances solemnly performed? They were afraid to soil themselves with imaginary pollutions, and insensible of the deepest defilements. Their most sacred Mysteries were a covert for ‖foreign. Clem. Alex. Protrept.Uncleanness, and under the mask of Religion the basest Villanies were disguised. But I will not rake in those sinks of filthiness. Now what is more impious than to imagine that God is pleased with the most sordid Lusts, that cannot be nam'd without violating Modesty, nor thought of without defiling the Mind with their infamous Ideas? But 'tis no wonder that such pollutions were esteemed Religious Rites, for they attributed to their Gods such actions as were most unworthy a vertuous Man. The Poets were the chief Doctors in their Church. Their tales of the Rapes and Incests, and secret Amours of their reputed Deities, were the rule of their Faith. And what a pernitious influence this kind of belief had upon them, and how dishonourable it was to their Gods, the wiser sort then discover'd. It was Cicero's just censure of Homer, that whereas he should have raised up Earth to Heaven, instructed Men to live according to the purity of the Gods, he forc'd down Heaven to Earth, and made the Gods to live like Men in this Region of impurity. 'Tis the highest Glory of Man to be made the Image of God in moral excellencies, and 'tis the vilest contumely to God to fashion him to be the Image of Mans vicious affections.
Add further, that Man was a sinner, and under the righteous displeasure of Heaven, all were compell'd to acknowledge by the Stings of Conscience. But what miserable work has been made from the ignorance and guilty fears of the Heathens, to render the Deity propitious, is manifest in several instances, and especially in their cruel sacrifices of Men. This was their practise in extream dangers, to purge their Cities, and avert Divine Judgments. As if some eminent acts of Sin had the vertue of expiation. In short, the design of Religion is to procure the favour of God, and to sanctifie Man, both which are necessary in order to his Blessedness; but how in sufficient Gentilism was for these great effects is manifest. Nay, on the contrary, such a prodigious mixture of folly and wickedness makes it sadly evident, that the variety of Religions among the Heathens, were but several ways of dishonouring God, and perishing for ever. It is further to be observed, that the Philosophers of greatest reputation, admir'd as Oracles of more than humane Wisdom, did not cure these destructive evils. They should have exprest an Heroic Magnaminity (to which they vainly pretended) in resisting the dreadful torrent of Idolatry that everflowed the World. But they basely temporiz'd with the vulgar Heathen. 'Twas their declared Principle, that a wise Man should follow the Religion of his Country, and conform in his external practice with establisht customs, if he reserv'd his mind free for Philosophy. Thus they extinguish'd the most radiant beam of the Deity, and rob'd him of his most glorious Attribute, the Unity of his Essence. And by this we may judge how unfit they were to instruct and correct the degenerate World, and make it truly better, when they suffer'd Religion, the fountain of all Vertues, to be corrupted, and the Worship of the only true God, the prime and chief part of Piety, to be given not only to inferiour objects, but to evil Spirits. Miserable Physicians! whose care was applied to redress some lesser evils that concern'd Societies, and neglected this mortal wound in the Heart. 'Tis a killing aggravation of their connivance and compliance with ignorant Idolaters, that they held the truth in unrighteousness; and when they knew God, they glorified Him not as God, but chang'd the Glory of his Incorruptible Nature, into an Image made like to corruptible Man, and Birds, and fourfooted Beasts, and creeping things. This was the state of the Pagan World till the Gospel appear'd, and directed the natural religious inclination of mankind into its proper channel, to the only true God.
2. The Religion of the Jews is to be considered. This the Christians acknowledg with them, was Divine in its Authority, Doctrine, Moral part, Worship and Promises. God himself was the Author, and confirm'd it by many illustrious Miracles. 'Tis deliver'd in the most antient authentick and venerable Writings in the World. It instructs us concerning the Nature of God, his Works of Creation and Providence, and the Judgment to come. It commands the love of God, and to serve him only, and the love of our Neighbour as our selves. The ceremonial part was a full conviction of the guilt of Sin, a visible discovery of the rights of eternal Justice, and a powerful means to humble Men before the Infinite and offended Majesty of the Creator. It propounds temporal rewards, as the marks of Gods favour sutable to the Church then in its minority, but under that Vaile the most excellent and eternal rewards. This Religion in its Ceremonial external part was to continue till the coming of the Messiah, and then to be abolish'd. To make this evident, I shall thus proceed:
1. That the ceremonial part contain'd nothing that was morally and unchangeably good, for then it had been obligatory to all Nations, and from the beginning; whereas it was prescribed only to the Jews, and after a long space of time, wherein many holy Men, though ignorant of that part of the Law, yet received a Divine testimony that they pleased God.
2. 'Twas of impossible performance to all other Nations; as appears by the Precepts concerning Sacrifices that were to be offered only in Jerusalem, and by the Levitical Priests, and their solemn Festivals so many times in the Year. Now the Worship of God being an essential Duty of the reasonable Creature, 'tis absurd to imagine that it necessarily consists in such things that cannot be done by all Men.
3. God himself often declar'd that the Rituals of the Law wereJsa. 1. Psal. 50. of no price with him absolutely consider'd.
4. They were enjoynd the Jews for peculiar reasons, principally that by those imperfect rudiments they might be prepar'd for the times of Reformation. God had drawn in the Legal Ministration, numberless Images of the Messiah; their Temple and High-Priest, their Ark and Offerings, with all their Ceremonial Service did signally point at him. And this is a ninfallible evidence, that a mind superiour to Moses's design'd all that Work with a final respect to Christ, that the Jewish Nation having the Idea of him always present might not mistake him when he should appear. And that heavy yoke of Ceremonies, with the spirit of servile fear that attended it, was to excite in them earnest longings after the Messiah, the Desire of all Nations, that with unspeakable joy they might receive him at his coming.
Now that the Legal Institution should expire for the weakness and unprofitableness thereof, and a Divine Sacrifice be offer'd up of infinite value and vertue to reconcile God, and purifie the Consciences of Men, was declared whilst the service of the Temple was perform'd with the greatest Pomp. Thus the Messiah spake by the mouth of David, Sacrifice and offering Psal. 40.thou dost not desire, my heart hast thou open'd; Burnt-offering and Sinoffering hast thou not required; then said I, lo I come; in the volume of the Book 'tis written of me; I delight to do thy will O my God. And the same inspired Prophet declar'd when the Levitical Priesthood was in the greatest splendour, that there was another order of Priesthood than that of Aaron, established in a more solemn manner, and of everlasting efficacy: The Lord hath sworn, Psal. 110.and will not repent, thou art a Priest for ever after the order of Melchisedec. That this Prophecy respected the Messiah, even the Pharisees couldMat. 22. 42. not deny. For when Jesus Christ askt them whose Son Christ was to be? they answered, Davids. And demanding again, why David call'd him Lord, in those words of the Psalms, The Lord said unto my Lord, sit thou at my right hand till I have made thine enemies thy foot-stool? they could answer nothing. Their silence was a clear acknowledgment that the Messiah was the Person there intended. The Apostle also whoHeb. 5. 5. wrote to the Jews, takes it for granted by the universal consent of that Nation, that that Psalm respected the Messiah, and proves it was accomplish'd in Jesus Christ. Besides, 'twas foretold by the Prophet Jeremiah, that another Covenant should be made, wherein the real benefits of the pardon of Sin, and true Holiness that were tipified by the Legal purifications and observances, should be conferred on God's People. Behold, the days come, saith the Lord, that I will make a new Covenant with the House of Israel, different from that made with their Fathers when they came out of the Land of Aegypt, I will put my Law into their inward parts, and write it in their hearts, and will be their God, and they shall be my People. And they shall no more teach every Man his Neighbour, and every Man his Brother, saying, Know the Lord; for they shall know me from the least of them to the greatest of them, saith the Lord: for I will forgive their iniquities, and I will remember their sin no more. In short, there are abundant Declarations in the Prophets, that the carnal Religion of the Jews should expire, and a Religion all Spirit and Life should succeed in its place, and be diffused among all Nations. This was to be introduc'd by the Messiah. Thus Moses foretold, The Lord thy God shall raise up a Prophet from among thy Brethren like unto me, Him ye shall hear. 'Twas the singular prerogative of Moses above the rest of the Prophets, that he was a Lawgiver, and Mediatour of the Covenant between God and Israel, and accordingly the Messiah was to be a Lawgiver and Mediatour of a new Covenant. Now if the Mosaic Institutions were to remain after his coming, the Parallel would not hold between them in those principal respects. Besides, 'twas prophesied that the Messiah should be a King sitting on the Throne of David, and commanding the Kings of the Earth. By which 'tis evident that his Laws must be of another nature than those of Moses, that were proper only to the Church whilst confin'd to the Jewish pale, but not for the government of the World. And whereas the Jews object, that some of their Rites were ordain'd to continue for ever. The answer is clear, That was only to distinguish them from some temporary injunctions, that were of force only while they were in the Wilderness, or when they were inhabitants of Canaan, but were to be practis'd in all places, till by a new signification of the Divine Will they were forbidden. And 'tis observable that in the Jewish Law the term for ever, when applied either to a Mans right, or to servitude, imports only a continuance to the Jubile: so that those Rituals were to continue in their vigour during that intire period, and to be determin'd after the coming of the Messiah, the great Jubile of the World. And that Jesus Christ is the promised Messiah is most evident, in that his coming was exactly as he was designed, and was to be expected; that he had the power of working Miracles to authorise him to change the externals of their Worship and Service. Briefly, Judaism now is but the Carcass of a dead Religion, and the obstinate adherers to it, are become so sottishly blind, as to believe the most prodigious fables, as divine Revelations. Their Talmud, so reverenc'd by them, contains intolerable follies, nay Blasphemies against God. It regulates his hours in the day. It relates that he spends three in studying the Law, and three more in the instructing Children that dyed in their minority, and that he employs three in taking the accounts of the World, and in the three last diverts himself with Leviathans, and that the night being come, (for they imagine that the Sun sets in Paradise) he ascends a Chariot drawn by the swiftest Spirits, the Cherubims, and visits the eighteen thousand Worlds he created. I shall not instance in any more of their extravagant tales, not to be defended by the pretence of solemn Mysteries, and by strained Allegories. This is sufficient to shew that by the Righteous Judgment of God, for their rejecting the Truth of the Gospel they are given up to believe Lies.
Since the comeing of Jesus Christ, Mahumetanism has overspread a great part of the Barbarous World. But this carries in it such apparent and certain marks of falsity, that it can be no temptation to any person in whom there is but a spark of good. Hence whether we consider,
1. The Authour from whom it was derived: a robber, one drencht in sensuality, and therefore utterly unqualified to be the revealer of the Will of the Holy God to Men.
2. The quality of its doctrines; some are ridiculous and extravagant above the vanity of a feaverish dream: some are pernicious, flattering both the lower Appetites; the concupiscible, by loosing its natural restraints from exorbitant fleshly pleasures; the irascible, by commending the violent oppression of others for the advancement of Religion.
3. The means by which it had its rise and was propagated: It sprang from imposture; Mahomet erected an Oracle in his own Fancy, and pretended that the Holy Ghost descended there to give his inspirations. Thus he seduc'd at first: but having got a strong party, Force succeeded Deceit. The Sword cut its way through many Countries. And is it strange that the People so fiercely taught should follow the Religion of the cruel Conquerour? Thus it was planted, thus it increas'd, and is still maintain'd by the same causes.
4. The quality of those who received it. They were Barbarous Nations, and absolutely forbid to make an inquiry into the matters of Religion. And how easie is it to make an impression on the rude lump of the multitude? what wonder is it that pleasant follies should usurp the belief of the ignorant vulgar?
5. It promises in the future life a Paradise fit for Swine, most unworthy the glorious Rewarder God, and the excellence of Man. This is so evident, that Avicen, a Saracen Philosopher, and Mahumetan in profession, speaks with abhorence of those dreggy low delights, and on the contrary asserts, that the heighth of happiness is in the perfections of the Soul united to God; and thus vertually condemns their Faith, as repugnant to the dictates of clear Reason.