The Reasons of the Christian Religion Part 1, Frontispiece – To the Christian reader
Farewell vain World! As thou hast been to me
Dust & a Shadow; thoſe I leave with thee:
The unſeen Vitall Subſtance I committ
To him that's Subſtance, Light & Life to it.
The Leaves & Fruit here dropt are holy ſeed,
Heaven's heirs to generate; to heale & feed:
Them alſo thou wilt flatter & moleſt
But ſhalt not keep from Everlaſting Reſt.
THE REASONS OF THE Chriſtian Religion.
The FIRST PART, OF GODLINESS: Proving by NATƲRAL EVIDENCE the Being of GOD, the Neceſſity of HOLINESS▪ and a future Life of Retribution; the Sinfulneſs of the World; the Deſert of Hell; and what hope of Recovery Mercies intimate.
The SECOND PART, OF CHRISTIANITY: Proving by Evidence Supernatural and Natural, the certain Truth of the CHRISTIAN Belief: and anſwering the Objections of Ʋnbelievers.
Firſt meditated for the well-ſetling of his own Belief; and now publiſhed for the benefit of others, By RICHARD BAXTER.
It openeth alſo the true Reſolution of the Chriſtian Faith.
Alſo an APPENDIX, defending the Soul's Immortality againſt the Somatiſts or Epicureans, and other Pſeudo-philoſophers.
LONDON, Printed by R. White, for Fran. Titon, at the three Daggers in Fleet-ſtreet. 1667.
TO THE CHRISTIAN READER.
BEcauſe there are ſome, who judging of others by themſelves▪ will ſay what need this labour among Chriſtians, to prove a God, a Life to come, and the Truth of the Goſpel? Or at leaſt what need is there of it, after ſo much already written? I take my ſelf obliged to give you an account of this attempt: For my own Reaſon is much againſt over-doing, and waſting our little time in things ſuperfluous; which is but enough for neceſſary things: But it hath recorded this among the indubitata; Boni rarò nimis; optimi nunquam; indifferentes ſaepiſſimè mali ſemper.
The true Reaſons of this work, are no fewer than theſe following. 1. Quod cogitamus, loquimur: That which is moſt and deepeſt in my thoughts, is apteſt to break forth to others. Man is a communicative Creature. Though it be to my ſhame, I muſt confeſſe, that neceſſity, through perplexed thoughts, hath made this Subject much of my Meditations: It is the Subject which I have found moſt neceſſary and moſt uſefull to my ſelf. And I have reaſon enough to think, that many others may be as weak as I. And I would fain have thoſe partake of my ſatisfaction, who have partaked of my difficulties.
2. I perceive, that becauſe it is taken for a ſhame, to doubt of our Chriſtianity and the Life to come, this hindereth many from uttering their doubts, who never get them well reſolved, but remain half Infidels within, whileſt the Enſigns of Chriſt are hanged without; and need much help, though they are aſhamed to tell their needs: And prudent Charity will relieve thoſe who are aſhamed to beg.
3. As the true knowledge of God, is the beginning and maintainer of all holineſſe and honeſty of Heart and Life; ſo latent Atheiſme and Infidelity in the mindes of Hypocrites in the Church, is the root of their prophaneneſſe, diſhoneſty and wickedneſſe. Did they ſeriouſly Believe as Chriſtians, they would not live as the Enemies of Chriſtianity! I take it therefore to be the ſureſt and moſt expeditious Cure of the ſecurity, preſumption, pride, perfidiouſneſſe, ſenſuality, and wickedneſſe of theſe Hypocrites, to convince them that there is a God, and a Life to come, and that the Goſpel is true.
4. And this prophaneneſs and ſenſuality tendeth to greater Infidelity. They that will not live as they profeſs to Believe, may moſt eaſily be drawn to Believe and profeſs, as they are willing to live. And therefore this Prognoſtick commandeth me to endeavour, to prevent mens open profeſſion of Infidelity, lest the preſent torrent of ungodlineſſe, ſelfiſhneſſe, malice, uncharitableneſſe, perjury, treachery, faction, whoredom, and other ſenſualities, ſhould fall into this gulf, or one that is not much unlike it.
5. The best complain of the imperfection of their Faith: And too many good Chriſtians, eſpecially if Melancholy ſurpriſe them, are haunted with ſuch temptations, to Atheiſme, blaſphemy and unbelief, as make their lives a burden to them! And one that hath heard ſo many of their complaints as I have done, is excuſable for deſiring to relieve them. It hath many a time been matter of wonder to me to obſerve, that there is ſcarce one deep melancholy perſon among ten (religious or not religious before) but is followed with violent ſuggeſtions to doubt of the God-head, and of the truth of the Goſpel, or to utter ſome word of Blaſphemy againſt God. And he that muſt pray, [Lord increaſe my Faith, and help my Unbelief,] muſt uſe other means as well as pray.
6. The imperfection of our Faith (even about the Goſpel, and the Life to come) is the ſecret root of all our faults; of the weakneſſe of every other grace, of our yielding to temptations; and of the careleſneſſe, badneſſe, and barrenneſse of our Lives. So Tranſcendent are the Concernments of the Life to come, that a certain, clear, and firm belief of them, would even deride temptations, and bear down all the trifles of this World, by what names or titles ſoever dignified, as things not worthy of a look or thought! What manner of perſon will that man be, in all holy Converſation and Godlineſs, who believing that all theſe things muſt be diſſolved, doth look for the coming of Chriſt, and for the Bleſſed Conſequents! 2 Pet. 3.11, 12, 14. 2 Theſſ. 1.10. O what a life would that man live! what Prayers, what Prayſes! what holy diſcourſe would employ his tongue! with what abhorrence would he reject the baits of ſin! who did but ſee, but once ſee, thoſe unſeen and future things, which every Chriſtian profeſſeth to believe? How contemptibly would he think and ſpeak both of the pleaſures and the ſufferings of this dreaming life, in compariſon of the everlaſting things? What ſerious deſires, and labours, and joyes, and patience, would ſuch a ſight procure? How much more holy and Heavenly would it make even thoſe that by the purblind World are thought to exceed herein already? And if we took our Belief to be as certain as our ſight, Believing would do greater matters than it doth. I oft think what one told me, that an Infidel anſwered him, when he asked him, How he could quiet his Conſcience in ſuch a deſperate ſtate? ſaith he, [I rather wonder how you can quiet your Conſcience in ſuch a common careleſs courſe of life, believing as you do? If I believed ſuch things as you do, I ſhould think no care, and diligence, and holineſs could be enough.]
7. The Soul in fleſh is ſo much deſirous of a ſenſitive way of apprehenſion, and ſenſible things being ſtill before us, do ſo increaſe this Malady, and divert the minde from ſpiritual things, that we have all great need of the cleareſt evidence, and the moſt ſuitable, and frequent, and taking explication of them, that poſſibly can be given us, not only to make us Believe things unſeen, but to make us ſerious, and practical, and affectionate about the things which in a ſort we do believe; to keep drowſie hearts awaken.
8. The way of taking Religion upon truſt, without riſing up to make it our own, hath filled the Church ſo full of Hypocrites who have no better than an humane Faith, that thereby the complexion of it is much changed, from its primitive beauty: And thouſands do periſh by felf-deceit: And though ſome of their Gifts be ſerviceable to the Goſpel, others of them do more effectually ſerve the Devil, againſt the Cauſe and Servants of Chriſt, than they could have done if they were profeſſed Infidels.
9. It makes me bluſh, and ſtirrs my Indignation, to read and hear abundance of hot and vehement Diſputes, and tedious or Critical diſcourſes about many ſmall leſſe needfull things, by thoſe men that never ſtudyed the Foundation, nor can with Senſe and Reaſon defend their Chriſtianity againſt an Infidel. Such prepoſterous methods are perverſe and nauſeous.
10. I am much afraid leſt many of thoſe ignorant zealous Chriſtians, who now turn to that Sectary whom they cannot anſwer, would turn to the Infidel at laſt, when they finde themſelves unable to confute them, through their own inſufficiency and ungroundedneſse in the Truth.
11. But if they do not Apoſtatize, what a ſhame will it be to the Church of God, to have our Religion thus betrayed, by ſuch as are not able to defend it? And how many others may it tempt to Infidelity, to hear an Ignorant Chriſtian baffled.
12. I am too ſure, that too many Teachers, that ſhould be Champions for the Truth, are lamentably unfurniſhed for ſuch a Conflict, by neglecting the ſtudy of the Foundation, and beſtowing all their thoughts on the Superſtructure.
13. I know that it is Gods method, to cauſe the growth of Faith at the root, in proportion to its growth in tallneſſe and in fruit: It is his mercifull Providence, to keep thoſe whoſe Faith hath weaker roots, from the ſtrong temptations which others undergoe. As the Plant that is little, doth duplicate page duplicate page bear but little of the ſtroke of the windes; which elſe would quickly overturn it: but the root growing downward, as the top groweth upward, the radication and the aſſaults are ſtill proportioned: So Faith muſt grow equally in its Roots and Branches while we live. Had I felt as ſtrong aſſaults againſt my Faith while I was young, as I have done ſince, I am not ſure it would have ſcap'd an overthrow.
14. I have in the anatomizing of the Controverſies which moſt hazard the Church of Chriſt, found ſo much latent Atheiſme and Infidelity, that I think among many (that do not obſerve it) the true root of all the difference is, Whether there be a God, and a Life to come? And whether the Scriptures be true. And I think that A ſound agreement in theſe, would do more to the ending of ſuch Controverſies, and to the healing of our Wounds, than any diſputing of the Controverted points.
15. We have had hot and ſcandalous Diſputes among Chriſtians, de Reſolutione Fidei; each Party invalidating the others Foundations, as if it had been our work to perſwade the Infidel World, that they are in the right. And I thought it the only way to end that Controverſie, to open all the Cauſes of our Faith. The Roman Party may here perceive our Grounds, and better know into what we reſolve our Faith, than if we named only one ſort of Cauſe, and ſaid, I reſolve it into this: As if all the Frame had but one Wheel? Faith hath variety of Cauſes and Objects, into which reſpectively it may be ſaid to be reſolved: (by thoſe that will not uſe an inſignificant Word, to make People believe there is a difference, where there is none; and to keep men from underſtanding the matter it ſelf.) Auguſtine ſaith of his Friend Nebudius (Ep. 23. Bonif.) That he exceedingly hated a ſhort Anſwer to a great Queſtion, and took it ill where he might be free, of any that did expect it from him: [Anſwer me in a word] is the Command of an ignorant or a ſlothfull perſon, or of a Deceiver, when a Word is not capable of the neceſsary Anſwer.
16. There is no more deſireable work in the World, than the converting of Idolaters and Infidels to God and to the Chriſtian Faith. And it is a work which requireth the greateſt judgement and zeal in them that muſt perform it. It is a dolefull thought, that five parts of the World are ſtill Heathens and Mahometans; And that Chriſtian Princes and Preachers do no more to their Recovery; but are taken up with ſad Contentions among themſelves: And that the few that have attempted it, have hitherto had ſo ſmall ſucceſſe. The opening of the true method for ſuch a Work, is the higheſt part of my deſign: In which though many others have excellently laboured, [eſpecially Savonarola, Campanella, Ficinus, Vives, Micraelius, Dupleſsis, Grotius, and our Stillingfleet,] my Zeal for the ſaving of Mens Souls hath provoked me to try, whether I might adde any thing to their more worthy Labours, in point of Method and perſpicuity of Proof.
17. Laſtly, I have long agoe written much on this Subject, which is diſperſed and buryed in the midſt of other Subjects, (except my Book of the Unreaſonableneſs of Infidelity): And I thought it more Edifying to ſet it in order together by it ſelf. If theſe Reaſons juſtifie not my undertaking, I have no better. The Lord have mercy on this dark, diſtracted, ſenſual World. Chriſtians, watch, pray, love, live, hope, rejoyce, and patiently ſuffer, according to this Holy Faith which you profeſſe, and you ſhall be bleſſed in deſpight of Earth and Hell.
Octob. 31. 1666. Your Brother in this Life of Faith, Richard Baxter.
Virtus Fidei in Periculis ſecura eſt; ſecuritate periclitatur.
Chryſoſt. in Mat. 20.