The Reasons of the Christian Religion Part 1, Part 2 · Chapter 1
CHAP. I. Of the great need of a clearer Light, or fuller Revelation of the Will of God, than all that hath been opened before.
WHILST I reſolved upon a deep and faithful ſearch into the grounds of all Religion, and a review and trial of all that I had my ſelf believed, I thought meet firſt to paſs by Perſons, and ſhut up my Books, and with retired Reaſon to read the Book of Nature only: and what I have there found, I have juſtly told you in the former Part; purpoſely omitting all that might be controverted by any conſiderable ſober reaſon, that I might neither ſtop my ſelf nor my Reader in the way; and that I might not deceive my ſelf with plauſible conſequences of unſound or queſtionable antecedents; nor diſcourage my Reader by the caſting of ſome doubtful paſſages in his way, which might tempt him to queſtion all the reſt. For I know what a deal of handſome ſtructure may fall through the falſneſs of ſome one of the ſupports, which ſeemed to ſtand a great way out of ſight: And I have been wearied my ſelf, with ſubtil diſcourſes of learned men, who in a long ſeries of Ergo's have thought, that they have left all ſure behind them, when a few falſe ſuppoſitions were the life of all. And I know that he who interpoſeth any doubtful things, doth raiſe a diffidence in the Reader's mind, which maketh him ſuſpect that the ground he ſtandeth on is not firm, and whether all that he readeth be not meer uncertain things.Nullus unquam à mortali ſemine vir abſolute bonus naſcetur. Dion. Hal. l. 2. Truth delivered by the halves, will be lamely practiſed. Ideo peccamus, quia de partibus vitae omnes deliberamus: de toto nemo deliberat. Sen. Therefore leaving things controvertable for a fitter place and time, I have thus far taken up ſo much as is plain and ſure, (which I find of more importance and uſefulneſs to my own information and confirmation, than any of thoſe controvertible points would be, if I could never ſo certainly determine them.
And now having peruſed the Book of Nature, I ſhall caſt up the account, and try what is yet wanting, and look abroad into the opinions of others in the world, and ſearch whence that which is yet wanting may be moſt fully, and ſafely, and certainly ſupplied.
§. 1. And firſt, when I look throughout the world, I find, that though all the evidence aforeſaid for the neceſſity of a holy virtuous life, be unqueſtionable in naturâ rerum, yet moſt of the world obſerve it not, or diſcern but little of it, nor much regard the light without; or the ſecret witneſs of their conſciences within.
Natural light or evidence is ſo unſucceſsful in the world, that it loudly telleth us, ſomething is yet wanting, what ever it is. We can diſcern what it is which is neceſſary to man's happineſs: but we can hardly diſcern whether de facto any conſiderable number (at beſt) do by the teaching of nature alone attain it. When we enquire into the Writings of the beſt of the Philoſophers, we find ſo little evidence of real holineſs, that is, of the foreſaid Reſignation, Subjection, and Love to God as God, that it leaveth us much in doubt whether indeed they were holy themſelves or not, and whether they made the Knowledge, Love, Obedience and Praiſe of God, the end and buſineſs of their lives. However, there is too great evidence, that the world lieth in darkneſs and wickedneſs, where there is no more than natural light.
§. 2. I find therefore that the diſcovery of the will of God, concerning our duty and our end, called, The Law of Nature, is a matter of very great difficulty, to them that have no ſupernatural light to help them.
Though all this is legible in Nature, which I have thence tranſcribed; yet if I had not had another Teacher, I know not whether ever I ſhould have found it there. Nature is now a very hard book: when I have learnt it by my Teachers help, I can tell partly what is there: but at the firſt peruſal, I could not underſtand it. It requireth a great deal of time, and ſtudy, and help to underſtand that, which when we do underſtand it, is as plain to us as the high-way.
§. 3. Thence it muſt needs follow, What difficulties the wiſeſt Heathens find about God's proſpering the wicked, and afflicting the good. And how dark were they about the life to come? Therefore Seneca's wiſe and good man was a Phoenix. Sine doctrina ſiquid bene dicitur, adjuvante naturâ, tamen id quia fortuito fit, ſemper paratum eſſe non poteſt. Cic. de Or. Etſi ingeniis magnis praediti quidam, dicendi copiam ſine ratione conſequuntur. ars tamen dux certior eſt quàm natura. Aliud enim eſt poetarum more verba fundere, aliud, ea quae dicas ratione & arte diſtinguere. Cic. de ſin. 4.that it will be but few that will attain to underſtand the neceſſary parts of the Law of Nature aright, by that means alone; and the multitude will be leſt in darkneſs ſtill.
The common people have not leiſure for ſo deep and long a ſearch into nature, as a few Philoſophers made; nor are they diſpoſed to it. And though reaſon obligeth them, in ſo neceſſary a caſe, to break through all difficulties, they have not ſo full uſe of their reaſon as to do it.
Obj. But as Chriſtian Teachers do inſtruct the people in that which they cannot have leiſure to ſearch out themſelves; ſo why may not Philoſophers, who have leiſure for the ſearch, ins;truct the people quickly, who have not leiſure to find out the truth without inſtruction.
Anſw. Much might be done, if all men did their beſt: But, 1. The difficulty is ſuch, that the learned themſelves are lamentably imperfect and unſatisfi'd, (as I ſhall further ſhew.) 2. Though the vulgar cannot ſearch out the truth without help, yet is it neceſſary that by help they come to ſee with their own eyes, and reſt not in a humane belief alone; eſpecially when their Teachers are of ſo many minds, that they know not which of them to believe. To learn the truth in its proper evidence, is very hard to them that have no more than the light of nature.
Obj. But what difficulty is there in theſe few precepts, that all men may not eaſily learn them? [Thou ſhalt love God above all, and repent of ſin, and ſet thy heart upon the Life to come, You may rerceive the Heathens g…at…ud, to God by the …rd… of Cotta…. … Nat. Deor. 3. pag. 109 Num… is quod …onus… …, grat. as D…s … un…a…n? At quod dives, quod honoratu, quod incolumis. Jovemq…e Optimum Maximum ob eas res appellant, non quod nos juſtos, temperatos, ſapientes efficiat, ſed quod ſalvos, incolumes, op… lentos, copioſos. —Judicium hoc omnium mortalium, fortunam à Deo petendam, à ſeipſo ſumendam eſſe ſapientiam.and love thy neighbour as thy ſelf, &c.
Anſw. There is no difficulty in learning theſe words: But, 1. There is great difficulty in learning to underſtand the ſenſe, and certain truth of that which is contained in them. To know what God is, ſo far as is neceſſary to our obedience and love, and to know what it is in him which is ſo amiable, and to know that there is a Life to come, and what it is, and to know what is God's will, and ſo what is duty, and what is the ſin which we muſt repent of; theſe are more difficult. Generals are ſoon named; but it is a particular underſtanding which is neceſſary to practice. 2. And it is hard to ſee that certainty and attractive Goodneſs in theſe things, as may draw the mind to the practical embracements of them, from the love of other things. An obſcure doubtful wavering apprehenſion, is not ſtrong enough to change the heart and life.
§. 4. Theſe difficulties in the meer natural way of Revelation, will fill the learned world with controverſies: and thoſe controverſies will breed and feed contentions, and eat out the heart of practical godlineſs, and make all Religion ſeem an uncertain or unneceſſary thing.
This is undoubtedly proved, 1. In the reaſon of the thing. 2. And in all the worlds experience: ſo numerous were the controverſies among Philoſophers, ſo various their Sects, ſo common their contentions, that the world deſpiſed them, and all Religion for their ſakes, and look'd on moſt of them but as Mountebanks, that ſet up for gain, or to get Diſciples, or to ſhew their wit: Practical piety died in their hands.
Obj. This is a conſequent not to be avoided, becauſe no way hath ſo reſolved difficulties, as to put an end to controverſies and ſects.
Anſw. Certainly clearneſs is more deſirable than obſcurity, and concord and unity than diviſion; Therefore it concerneth us to enquire how this miſchief may be amended, which is it that I am now about.
§. 5. Theſe difficulties alſo make it ſo long a work, to learn God's will by the light of Nature only, that the time of their youth, and oft of their lives, is ſlipt away, before men can come to know why they lived.
It is true, that it is their own fault that cauſeth all theſe inconveniencies: but its as true,Parvulos nobis natura dedit igniculos quos celeriter in aliis moribus opinionibuſque depravatis ſic reſtinguimus, ut nuſquam naturae lumen appareat: —Nunc autem ſimulatque editi in lucem & ſuſcepti ſumus, in omni continuo pravitate verſamur, ut pene cum lacte nutricis errorem ſuxiſſe videamur: cum vero parentibus redditi, deinde magiſtris traditi ſumus, tum ita variis imbuimur erroribus, ut vanitati veritas, & opinioni confirmatae natura ipſa cedat. Cic. 3. Tuſc. Multis ſignis natura declarat quid velit: — obſurdeſcimus tamen neſcio quo modo, nec ea quae ab ea moventur audimus. Cic. Lael. Si tales nos natura genuiſſet, ut eam ipſam intueri, & perſpicere, eâque optimâ duce curſum vitae conficere poſſemus: haud eſſet ſane quod quiſquam rationem & doctrinam requireret cum natura ſufficeret. Nune vero, &c. Cic. 3. Tuſc. Quicquid infixum & ingenitum eſt, lenitur arte, non vincitur. S…n. that their diſeaſe doth need a cure, for which it concerneth them to ſeek out. The life of man is held upon a conſtant uncertainty, and no man is ſure to live another year: and therefore we have need of precepts ſo plain as may be eaſily and quickly learnt, that we may be always ready, if death ſhall call us to an account. I confeſs that what I have tranſcribed from nature is very plain there, to one that already underſtandeth it: but whether the diſeaſed blindneſs of the world do not need yet ſomething plainer, let experience determine.
§. 6. That which would be ſufficient for a ſound underſtanding and will, is not ſufficient to a darkned diſeaſed mind and heart, ſuch as experience telleth us is found throughout the world.
To true reaſon which is at liberty, and not enthralled by ſenſuality and error, the light of nature might have a ſufficiency to lead men up to the love of God, and a life of holineſs: But experience telleth us, that the reaſon of the world is darkned, and captivated by ſenſuality, and that few men can well uſe their own faculties. And ſuch eyes need ſpectacles, ſuch criples need crutches; yea, ſuch diſeaſes call for a Phyſician. Prove once that the world is not diſeaſed, and then we will confeſs that their natural food may ſerve the turn, without any other diet or Phyſick.
§. 7. When I have by natural Reaſon ſilenced all my doubts about the Life to come, I yet find in my ſelf an uncouth unſatisfactory kind of apprehenſion of my future ſtate, till I look to ſupernatural evidence: which I perceive is from a double cauſe. 1. Becauſe a Soul in fleſh, would fain have ſuch apprehenſion as participateth of ſenſe. 2. And we are ſo conſcious of our ignorance, that we are apt ſtill to ſuſpect our own underſtandings, even when we have nothing to ſay againſt the concluſion.
What I have ſaid in the firſt part of this Book, doth ſo fully ſatisfie my Reaſon, as that I have nothing to ſay againſt it, which I cannot eaſily diſcern to be unſound: and yet for all that, when I think of another world, by the help of this natural light alone, I am rather amazed than ſatisfi'd; and am ready to think, [All this ſeemeth true, and I have nothing of weight to ſay againſt it; but alas how poor and uncertain a thing is man's underſtanding! how many are deceived in things that ſeem as undeniable to them! How know I what one particular may be unſeen by me, which would change my judgment, and better inform me in all the reſt? If I could but ſee the world which I believe, or at leaſt but ſpeak with one who had been there, or gave me ſenſible evidence of his veracity, it would much confirm me.] Senſe hath got ſo much maſtery in the Soul, that we have much ado to take any apprehenſion for ſure and ſatisfactory, which hath not ſome great correſpondency with ſenſe. This is not well: But it is a diſeaſe which ſheweth the need of a Phyſician, and of ſome other ſatisfying light.
§. 8. While we are thus ſcopt in our way by tediouſneſs, difficulty, and a ſubjective uncertainty about the end and duty of man, the fleſh is ſtill active, and ſin encreaſeth and gets advantage, and preſent things are ſtill in their deceiving power; and ſo the Soul groweth worſe and worſe.
O curvae in terris animae, & coeleſtium inanes! Quid juvat hoc, templis noſtros immittere mores? Et bona Diis ex hac ſcelerata ducere pulpâ? Perſius. Non bove mactato coeleſtia numina gaudent: Sed quae praeſtanda eſt, & ſine teſte fides. Ovid. ep. …9.§. 9. The Soul being thus vitiated and perverted by ſin, is ſo partial, ſlothful, negligent, unwilling, ſuperficial, deceitful, and …uſ…d…n in its ſtudies, that if the evidences of life everlaſting beſ…, and clear, and ſatisfying to others, it will over-look them, or not perceive their certainty.
§. 10. Though it be moſt evident by common experience, that the nature of man is lamentably depraved, and that ſin doth over-ſpread the world; yet how it entred, and when, or which of our progenitors was the firſt tranſgreſſor and cauſe, no natural light doth fully or ſatisfactorily acquaint me.
§. 11. And though Nature tell me that God cannot damn or hate a Soul that truly loveth him, and is ſanctified, yet doth it not ſhew me a means that is likely conſiderably to prevail to ſanctifie Souls, and turn them from the love of preſent tranſitory things, to the love of God and Life eternal.
Though there be in nature the diſcovery of ſufficient Reaſons and Motives to do it,Omne nefas, omnem que mali purgamine cauſam Credebant noſtri tollere poſſe ſene, &c. Ah! nimium faciles, qui triſtia crimina caedis Fulmineâ tolli poſſe putatis aquâ. Ovid. 2. Faſt. where Reaſon is not in captivity; yet how unlikely they are to prevail with others, both Reaſon and Experience fully teſtifie.
§. 12. And whereas God's ſpecial mercy and grace is neceſſary to ſo great a change and cure, and this grace is forfeited by ſin, and every ſin deſerveth more puniſhment, and this ſin and puniſhment muſt be ſo far forgiven before God can give us that grace which we have forfeited, Nature doth not ſatisfactorily teach me, how God is ſo far reconciled to Man, nor how the forgiveneſs of ſin may be by us ſo far procured.Multa miſer metui quia ſeei multa proterve Idem. In malis ſperare bonum, noſi innocens nemo ſolet. Senec.
§. 13. And where as I ſee at once in the world, both the a…o…ing of ſin, which deſerveth damnation, and the abounding of mercy to theſe that are under ſuch deſerts; I am not ſatisfi'd by the halt of Nature, how God is ſo far reconciled, and the ends of Government and Juſtice attained, as to deal with the world ſo contrary to its deſerts.
§. 14. And while I am in this doubt of God's reconciliation, I am ready ſtill to fear, liſt preſent forbearance and mercy …rt a…i…val, and will end at laſt in greater miſery: However I find it hard▪ if not impoſſible, to come to any certainty of … pardon and ſalvation.
§. 15. And while I am thus uncertain of pardon and the love of God, it muſt needs make it an inſuperable difficulty to me, to love God above my ſelf and all things: for to love a God that I think will damn me, or moſt probably may do it, for ought I know is a thing that man can hardly do.
§. 16.Turpe eſt quicquans mali perpetrare: bene autem agere nullo periculo propoſito, multorum eſt: id vero proprium boni viri eſt, etiam cum periculo ſuo honeſtatem in agentem ſequi. Plut. in Mario. At mens ſibi conſcia facti Praemetuens, adhibet ſtimulos, terrerque flagellis: Nec videt interea qui terminus eſſe malorum Poſſit, nec qui ſit poenarum denique finis. Atque eadem metuic magis haecne in morte graveſcant. Lucret. 3. And therefore I cannot ſee how the guilty world can be ſanctifi'd, nor brought to forſake the ſin and vanities which they love, as long as God, whom they muſt turn to by love, doth ſeem ſo unlovely to them.
§. 17. And every temptation from preſent pleaſure, commodity or honour, will be like to prevail, while the love of God, and the happineſs to come, are ſo dark and doubtful, to guilty, miſgiving ignorant Souls.
§. 18. Nor can I ſee by Nature how a ſinner can live comfortably in the world, for want of clearer aſſurance of his future happineſs.
For if he do but ſay as poor Seneca, Cicero, and others ſuch. [Its moſt like that there is another life for us, but we are not ſure] it will both abate their comfort in the fore-thoughts of it, and tempt them to venture upon preſent pleaſure, for fear of loſing all: And if they were never ſo confident of the life to come, and had no aſſurance of their own part in it, as not knowing whether their ſins be pardoned, ſtill their comfort in it would be ſmall. And the world can give them no more than is proportionable to ſo ſmall and momentany a thing.
§. 19. Nor do I ſee in Nature any full and ſuitable ſupport againſt the pain and fears of ſufferings and death, while men doubt of that which ſhould ſupport them.
§. 20. I muſt therefore conclude, that the Light and Law of Nature, which was ſuitable to uncorrupted reaſon, and will, and to an undepraved mind, is too inſufficient to the corrupted, vitiated guilty world; and that there is a neceſſity of ſome recovering medicinal Revelation.
Which forced the very Heathens to fly to Oracles, Idols, Sacrifices, and Religious Propitiations of the gods; there being ſcarce any Nation which had not ſome ſuch thing: though they uſed them, not only uneffectually, but to the increaſe of their ſin, and ſtrengthning their preſumption; (as too many poor ignorant Chriſtians now do their Maſſes and other ſuch formalities and ſuperſtitions.) But as Arnobius ſaith, (adv. Gentes, l. 7.) Creſcit enim multitudo peccantium, cum redimendi peccati ſpes datur: & facile itur ad culpas, ubi eſt venalis ignoſcentium gratia. He that hopeth to purchaſe forgiveneſs with mony, or ſacrifices, or ways of coſt, will ſtrive rather to be rich than to be innocent.