The Reasons of the Christian Religion Part 1, Part 2 · Chapter 4
CHAP. IV. Of the Nature and Properties of the Chriſtian Religion.
HAving underſtood the matter and words of the Chriſtian Religion, before I proceeded any further,Nihil eſt ad defendendum Puritate tutius: nihil ad dicendum Veritate facilius. inq. Ambroſ. I thought it meet to paſs a judgment upon the nature, temperament, conſtitution and properties of it. And therein I found that which muſt needs be a great preparative to belief.
§. 1. And firſt, I found, that it is a moſt holy and ſpiritual Religion, reſolved into the moſt excellent Principles and Ends, glorifying God, and humbling man, and teaching us the moſt divine and heavenly life, in the love and patient ſervice of our Creator.
1. It is moſt Holy, for it calleth us up entirely unto God,Nulla major ad amorem invitatio quam praevenire amantem: & nimis durus eſt animus, qui, ſi delectionem nolebat impendere, nolit rependere. Auguſt. de Catech. rud. In eo quod amatur, aut non laboratur, aut labor amatur. Auguſt. de ſan. Vid. Ad Divos adeunto caſtè: pietatem adhibento, opes amovento: qui ſecus faxit, Deus ipſe vindex erit. Leges Rom. in Cic. de Leg. 2. p. 237. Significat probitatem Deo gratam eſſe, ſumptum eſſe removendum. Ib p. 239. and conſiſteth in our abſolute dedication and devotedneſs to him. 2. It is moſt Spiritual, leading us from things carnal and terrene; and being principally about the government of the Soul; and placing all our felicity in things ſpiritual, and not in fleſhly pleaſures with the Epicureans and Mahometans: It teacheth us to worſhip God in a ſpiritual manner, and not either irrationally, toyiſhly, or irreverently: And it directeth our lives to a daily converſe with God in holineſs. 3. The Principles of it are the three Eſſentialities of God in Unity, viz. the Infinite Power, Wiſdom and Goodneſs; and the three grand Relations of God to Man, as founded in his three moſt famous works, viz, as our Creator, our Redeemer, and our Regenerater or Sanctifier; and the three great Relations ariſing from Creation, and alſo from Redemption, viz. as he is our Owner, our Ruler and our Benefactor or chiefeſt Good and End. 4. The Ends of the Chriſtian Religion, I find are proximately the ſaving of man from Satan, and the Juſtice of God; the ſanctifying them to God, and purifying them from ſin, the pardon of their ſins, and the everlaſting happineſs of their Souls, in the pleaſing and fruition of God for ever. In a word, it is but the redeeming us from our carnal ſelf, the world, and the devil, to the love and ſervice of our Creator. 5. Nothing can be ſpoken more honourably of God in all his perfections, in the language of poor mortals, than what the Chriſtian Religion ſpeaketh of him. 6. And no Religion ſo much humbleth man, by opening the malignity both of his original and actual ſin, and declaring the diſpleaſure of God againſt it. 7. It teacheth us who once lived as without God in the world, to live wholly unto God,Chriſtianus nemo recte dicitur, niſi qui Chriſto moribus, prout valet, coequatur. Maxim. Chriſtiani nomen fruſtra ſortitur, qui Chriſtum minime imitatur: Quid enim tibi prodeſt vocari quod non es, & nomen uſurpare alienum? ſed ſi Chriſtianum te eſſe delectat, quae Chriſtian tatis ſunt gere, & merito tibi Chriſtiani nomen aſſume. Auguſt. de vita Chriſtiani. Ille vere Chriſtianus eſt, qui omnibus miſericordiam facit, qui nullâ omnino movetur injuriâ; qui alienum dolorem tanquam propium ſentit; cujus menſam pauper non ignorat; qui coram hominibus inglorius habetur, ut coram Deo & Angeli glorietur: qui terrena contemnit, ut poſſit habere coeleſtia; qui opprimi pauperem ſe praeſente non patitur, qui miſeris ſubvenit, &c. Auguſt. de vita Chriſt. and to make nothing of all the world in compariſon of him. 8. And it teacheth us to live upon the hopes of heaven, and fetch our motives and our comforts from it.
§. 2. I find that the Chriſtian Religion is the moſt pure, and clean, and utterly oppoſite to all that is evil.
There is no vertue which it commendeth not, nor duty which it commandeth not, nor vice which it condemneth not, nor ſin which it forbiddeth not.
The chief thing in it which occaſioneth the rebellion and diſpleaſure of the world againſt it, is the purity and goodneſs of it, which is contrary to their ſenſual nature, and as Phyſick to their licentious lives: would it indulge their vices, and give them leave to ſin, they could endure it.
§. 3. Particularly it moſt vehemently condemneth the grand vices of Pride, Worldlineſs, and Senſuality, and all their polluting and pernicious fruits.
1. No Religion doth ſo much to teach men Humility, and make Pride appear an odious thing. It openeth the malignity of it, as it lifteth up the mind againſt God or Man: it condemneth it as Satans image: it giveth us a multitude of humbling precepts and motives, and ſecondeth them all with the ſtrangeſt example of condeſcenſion and lowlineſs in Chriſt that was ever preſented to the view of man. Whereas I find even in the famouſeſt of the Roman Heathens, that a great deal of pride was taken for a virtue, and men were inſtructed and exhorted to be proud, under pretence of maintaining and vindicating their honour; and true Humility was taken for diſgraceful baſeneſs, and men were driven from it by the ſcorn, not only of the vulgar, but of Philoſophers themſelves.
2. And there is no Religion that is fitted ſo much to the deſtruction of Worldlineſs, or of the love of Riches, as Chriſtianity is:Omnis creatura cum bona ſit, & bene poteſt amari, & male: Benè ſcilicet ordine conſtituto; male ordine perturbato. Auguſt de Civet. Dei. Omnium malorum affectuum principium eſt Philautia; finis autem ſuperbia: Philautia, amor eſt. quo corpus complectimur, rationi non conſentaneus. Hanc qui amp taver…t, ead…m opera, omnes affectus ex ea oriente, abſcidit Maxim. de Charitat. for it teacheth men moſt effectually the vanity of the world; it appointeth them a holy life, ſo hateful to worldly men, as will occaſion them to feel the vexation of the world; it openeth to them the hopes of a life ſo much better, as may teach them to take all the wealth and glory of this world for a ſhadow, a feather, or a dream. It condemneth worldly love, as the ſin inconſiſtent with the love of God, and the certain mark of a droſſy unſanctified miſerable ſoul. It ſetteth before us ſuch an example of Chriſt, as muſt needs ſhame worldlineſs with all true believers.
3. And for Senſuality, it openeth the ſhame of its beaſtiality, and maketh the carnal mind and life to be enmity to God, and the contrary to that ſpiritual mind and life, which is the property of all that ſhall be ſaved: It ſtrictly and vehemently condemneth all gluttony and exceſs of drink; all ryotting and time-waſting needleſs ſports; all fornication, and ribald talk, and wanton carriage, words or thoughts: Whereas I find among Heathens and Mahometans, that inordinate ſenſuality was much indulged: exceſs of eating and drinking was made a matter of no great blame: time-waſting Plays were as little accuſed, as if men had no greater matter to do in the world, than to paſs away time in ſome ſenſual or fantaſtical delight: either by fornication, or many wives at once, their luſt was gratified; and ſo their minds were debaſed, polluted, and called down and made unfit for ſpiritual contemplation and a holy life. From whence no doubt it came to paſs, that they were ſo dark about things ſpiritual and divine, and ſo overſpread with errors about many plain and neceſſary things.
§. 4. There is no Religion which ſo notably detecteth and diſgraceth the ſin of SELFISHNESS, nor ſo effectually teacheth SELF-DENIAL, as the Chriſtian Religion doth.
It maketh man underſtand the nature of his corrupt depraved ſtate; that it is a falling from GOD to SELF: and that his recovery lieth in returning from SELF to GOD. It ſheweth him how ſelfiſhneſs is the principle of diviſions, enmity, wrath, contentions, envy, malice, covetouſneſs, injuſtice, oppreſſion, wars, uncharitableneſs, and all the iniquity of the world. And how ſelf is the grand enemy of God, and Man, and of the Publick good and peace; and contrary to the love of God and our neighbour, and the Commonwealth. It giveth us ſo many precepts for ſelf-denial, as no other Religion did ever mention; and ſuch an example againſt it in Jeſus Chriſt, as is the aſtoniſhment of Men and Angels. And therefore all other Religions did in vain attempt the true purifying of heart and life, or the pacifying of the divided minds of men, while they let alone this ſin of ſelfiſhneſs, (or lightly touch'd it) which is the root and heart of all the reſt.
§. 5. No Religion doth ſo much reveal to us the Nature of God, Sic intelligimus Deum, ſi poſſumus, quantum poſſumus; ſine qualitate bonum, ſine quantitate magnum, ſine indigentia Creatorem, ſine ſitu praeſentem, ſine habitu omnia continentem, ſine loco ubique torum, ſine tempo…e ſempiternum, ſine ulla ſui mutatione, mutabilia omnia facientem, nihilque patientem. Quiſquis Deum ita cogitat, etſi nondum poteſt invenire quid ſit, piè tamen cavet, quantum poteſt, al quid de eo ſentire quod non ſit. Aug. de Trinit. l. 5. c. 1.and his works for Man, and Relations to him, as the Chriſtian Religion doth.
And doubtleſs that is the moſt excellent doctrine which maketh known God moſt to mans mind; and that is the beſt Religion, which bringeth man neareſt to his Creator, in love and purity. Few of the Heathens knew God in his Unity; and fewer in the Trinity of his Eſſential Primalities: many queſtion'd his particular Providence and Government: they knew not man's relation or duty to him, while they were diſtracted with the obſervance of a multitude of Gods, they indeed had none. Though God be incomprehenſible to us all, yet is there a great deal of the glory of his perfections, revealed to us in the light of Chriſtianity, which we may ſeek in vain with any other ſort of men.
§. 6. No Religion doth ſo wonderfully open, and magnifie, and reconcile God's Juſtice and Mercy to Mankind, as Chriſtianity doth.
It ſheweth how his Juſtice is founded in his Holineſs, and his governing Relation: it juſtifieth it by opening the purity of his Nature, the evil of ſin, and the uſe of puniſhment to the right government of the world: and it magnifieth it by opening the dreadfulneſs and certainty of his penalties, and the ſufferings of our Redeemer when he made himſelf a Sacrifice for our ſins. By the revelation of juſtice, ſin and miſery, it revealeth the wonderful greatneſs of Gods mercy: it openeth thoſe operations and effects of it, which Heatheniſm and Mahometaniſm are utter ſtrangers to: they ſpeak diminutively both of Mercy and Juſtice, and cannot tell how to make God merciful, without making him vnjuſt; nor to make him juſt, without obſcuring the glory of his mercy: which is peculiarly ſet forth in the work of Redemption, and the Covenant of Grace, and promiſe of everlaſting Bleſſedneſs.
§. 7. The Chriſtian Religion openeth many other parts of holy doctrine, which are unknown to men that learned them not from thence.
Such as the doctrin of the Creation, and the Fall, and of original ſin, and of Juſtification, Sanctification, Adoption, and the right worſhipping of God: of which, mention is made before more diſtinctly.
§. 8. No Religion can be more Charitable;Rom. 13.9. 1 Tim. 1.14. 1 Theſſ. 4.9. 1 Tim. 1.5, 6. 1 Joh. 4.7, 8. & 2.11, 14, 23. Sine charitate quomodo quis veram contritionem habere poterit, quomodo ergo peccatorum remiſſionem. Aug. Deus, quia hominem nudum fragilemque formavit, dedit ei praeter caetera hunc pietatis affectum, ut homo hominem tucatur, diligat, foveat, contraque omnia pericula & accipiat & praeſtet auxilium. Summum igitur inter ſe hominum vinculum eſt humanitas; quod qui diſruperit, nefarius & parricida exiſtimandus eſt. Lactant. Inſt. l. 6. c. 10. for it wholly conſiſteth in the love of God and one another, and in the means to kindle and maintain this love.
The whole Law of Chriſt is fulfilled in love: even in loving God for himſelf, above all; and our neighbours as our ſelves for the ſake of God; yea, our enemies ſo far as there is any thing amiable in them. The end of all the Commandments is love, out of a pure heart, and a good conſcience, and unfeigned faith. And all Chriſtians are obliged to love each other with a pure heart, and fervently; yea, to ſhew that love which they profeſs to Chriſt himſelf, by the loving of one another: How frequently and earneſtly is this great duty preſſed by Chriſt and his Apoſtles? how great a ſtreſs doth he lay upon it? He maketh it the evidence of our love to God: He promiſeth ſalvation to it: He forbiddeth ſelfiſhneſs, that it may not hinder it: He commandeth us to live in the conſtant expreſſion of it, and to provoke one another to love and to good works: He hath made himſelf the moſt matchleſs and wonderful example of it: He hath told us, that according to mens charity he will judge them at the laſt day. How dry and barren are all Religions and Writings that we have ever come to the knowledge of in the world, in the point of love, and the fruits of love, in compariſon of the Goſpel of Jeſus Chriſt?
§. 9. I find that the Chriſtian Religion is moſt for Ʋnity and Peace of any Religion in the world; moſt vehemently commanding them, and appointing the fitteſt means for the attaining of them.
1. All Chriſtians are commanded to be of one mind, to think the ſame things, and ſpeak the ſame things; and diſcord and diviſion and contention is earneſtly forbidden them,Tale bonum eſt bonum pacis, ut in rebus creatis nil gratioſius ſoleat audiri, nil delectabilius concupiſci, & nil utilius poſſideri: Spiritus enim humanus, nunquam vivificat membra niſi ſuerint unita; ſic ſpiritus ſanctus nunquam vivificat eccleſiae membra, niſi fuerint in pace unita. Aug. de civ. Dei. Pax vera eſt concordiam habere cum moribus probis, & litigare cum vitiis. Caſſian. Nec inveniri poteſt forma expreſſior converſationis angelicae, quàm unitas ſocialis. Idem. in Pſalm. and condemned, and all occaſions which may lead them thereunto. 2. And they have one Head and Centre, one God and Saviour, who is their common Governour, End and Intereſt, in whom therefore they may all unite: when moſt others in the world do ſhew a man no further end than ſelf-preſervation; and ſo while ſelf is each mans end and intereſt, there are as many ends as men; and how then is it poſſible that ſuch ſhould have any true unity and concord? But to every true Chriſtian, the pleaſing and glorifying of God, and the promoting of his Kingdom for the ſalvation of the world, is above all ſelf-intereſt whatſoever; and therefore in this they are all united: And though they all ſeek their own felicity and ſalvation, it is only in the ſeeking of this higher end; which is finis amantis; ſed creaturae amantis creatorem; the end of a lover, which deſireth unity, and reſpecteth both the lover and the beloved; but it is not the end of the love of equals, but of the creature to the Creator, who therefore preferreth his beloved before himſelf in his intentions. So that it is only this holy centring in God, that can ever make men all of a mind, and agree the diſagreeing world: While Self is every mans end, they will have ſuch conſtant contrariety of intereſts, that it will be impoſſible for them to agree; but covetouſneſs, ambition and ſenſuality will keep them in factions, contentions and wars continually. Moreover it is Chriſtianity that moſt urgeth, and effectually giveth a hearty love to one another, and teacheth them to love their neighbours as themſelves, and to do as they would have others to do by them: and this is the true root and ſpring of concord. And it is Chriſtianity which moſt teacheth the forgiving of wrongs, and loving of enemies, and forbearing that revenge, which Heathens were wont to account an honour. And it is Chriſtianity which teacheth men to contemn all the riches and honours of the world, which is the bone that worldly dogs do fight for, and the great occaſion of their ſtrife: and it teacheth them to mortifie all thoſe vices, which feed mens diviſions and contentions. So that if any man live as a Chriſtian, he muſt needs be a man of unity and peace. If you ſay, that the contrary appeareth in the practice of Chriſtians; I ſhall anſwer that with the reſt of the objections by themſelves: I ſhall only ſay now, That if this that I have laid down be certainly the doctrin of Chriſt, then it is as certain, that the contrary is contrary to Chriſtianity, and that ſo far ſuch perſons are no Chriſtians: It is hypocrites that take up the name of Chriſtians for worldly advantage, and are no Chriſtians indeed, who live thus contrary to the nature and precepts of Chriſtianity which they profeſs.
§. 10. The Chriſtian Religion is moſt exactly juſt, in its Rules and Precepts, and vehemently condemneth all injuſtice, fraud, perſecution and oppreſſion.
What juſter Rule can there be than to ſuit all our actions to the perfect Law of Primitive Juſtice, and to do as we would be done by? What more effectual principle of Juſtice can there be, than Charity and Self-denial? to love all men for God, and to account our neighbours welfare as our own? Bring all men but to love their neighbours as themſelves, and they will have little inclination to cruelty, oppreſſion, fraud, or any other injuries. And when Heaven is made the reward of Juſtice and Mercy, and Hell the reward of Injuſtice and Cruelty, we have the greateſt Motives that humane nature is capable of.
§. 11.Ordo in eccleſia ita ſtatuit, ut alii ſint oves, alii vero paſtores: ita ut hi imperent, illi vero obediant: ſitque hoc tanquam caput, illud pedes, illud manus, hoc oculi, illud vero aliud corporis membrum, quo omnia rectè inter ſe conveniant, commodumque tam ad praefectos, quam ad ſubditos redunder. Nazianz. Orde Modeſt. in Diſput. The Chriſtian Religion is the moſt excellent Rule for order and government in the world, and for the peace of Kingdoms and their ſtability: in that it preſcribeth the only method of true Government, and condemneth both impiety and tyranny in the Governours, and all ſedition and rebellion in the ſubjects.
1. It ſetteth Government on the only foundation, (the Authority which men receive from God) and teacheth men to rule as the Officers of the Univerſal King, in due ſubordination to him; for his glory, and according to his Laws; and letteth them know that they have no power but from God, and therefore none againſt him; and that they muſt be judged by him themſelves for all their Government: and that all oppreſſion, tyranny and perſecution will be to their own confuſion in the end. 2. It teacheth Subjects to honour their Superiours, and to obey them in all things, in which they diſobey not God: and to be patient under all oppreſſions; and to avoid all murmurings, tumults and rebellions, and this for fear of God's condemnation. And certainly theſe are the moſt powerful means for peace; and for the happy order and government of Societies.
§. 12. The Chriſtian Religion greatly condemneth all fierceneſs, and impatience and diſcontentedneſs; and requireth a meek and patient frame of minde; and therefore muſt needs conduce to the forementioned Ʋnity and Peace.
Simula aequitas eſt duplex iniquitas. Aug. in Pſal. 23.§. 13. It is wholly for ſincerity and uprightneſs of heart, and greatly condemneth all hypocriſie: It giveth Laws for the very diſpoſition of the minde, and for the government of the ſecreteſt thoughts, affections and actions; and condemeth every ſin which the World obſerveth not, or condemneth not.
Duas Civitates duo facient Amores: Jeruſalem, facit amor Dei: Babylonem facit amor ſeculi: Interroget igitur unuſquiſque ſe quid amet, & inveniet unde ſit Civis. Auguſt. in Pſal. 64.§. 14. I finde, that the Chriſtian Religion is not fitted to any Worldly deſigns; but only to the ſanctifying of mens hearts and lives, and the ſaving of their Souls. Chriſt did not contrive by dominion or riches, to win the ungodly multitude to be his admirers, but by holy Precepts and Diſcipline to make his Diſciples good and happy.
Mahomet took the way of violence, and fleſhly baits, and blinde obedience, to bring in the multitude, and to advance a Worldly Kingdom: But Chriſt goeth the clean contrary way; He calleth men to a life of Self-denyal, and patient ſuffering in the World; he calleth them to contemn the riches, honours, and pleaſures of the World; and to forſake all, even life it ſelf for him, and telleth them that they can on no lower terms than theſe be Diſciples. He hath ſet up a Diſcipline in his Church, to caſt out all Drunkards, Fornicators, Covetous-perſons, Railers, and other ſuch ſcandalous ſinners who are impenitent; and will have none in his true myſtical Church, but ſuch as are truly holy; nor none in his viſible Church, but ſuch as are profeſſed to be ſo. He turneth away all that come not up to his ſpiritual and holy terms; and he caſteth out all that notoriouſly violate them, if they do not repent.
Multo facilius invenit Syderum conditorem humilis pietas, quàm ſyderum ordinem ſuperba curioſitas. Auguſt. de Eclipſ.§. 15. The Chriſtian Religion containeth all things Neceſſary to mans happineſs, and taketh men off unprofitable ſpeculations; and doth not overwhelme the mindes of men, with multitudes of needleſs things.
It is for the moſt things unneceſſary, as well as uncertain, with which the Philoſophers have troubled the World; They have loſt true wiſdom in a Wilderneſs of fruitleſs controverſies. But Chriſtianity is a Religion to make men holy and happy,Doctrina Spiritus non curioſtatem acuit, ſed charitatem accendit. Bern. in Can…. O beata regio deliciarum! ad quam ſuſpiro de valle lachrymarum; ubi ſapientia ſine ignorantia, ubi memoria ſine oblivione, intellectus ſine errore, ratio ſine obſcuritate fulgeb. t. Bernard. and therefore it containeth theſe neceſſary ſubſtantial Precepts, which conduce hereunto. And it taketh men off unneceſſary things, which elſe would take up their mindes, and talk, and time, from things neceſſary. And ſo its ſuited to the generality of men, and not only to a few that have nothing elſe to do, but wander in a Wilderneſs of vain Speculations; and it is fitted to Mans beſt and ultimate end, and not to a phantaſtical delight.
§. 16. It tendeth to exalt the minde of man, to the moſt high and heavenly elevation that it is capable of in this life.
For it teacheth men (as is aforeſaid) to live in the Spirit, upon the things above, in the continual Love of God, and deſires and endeavours for everlaſting glory: Than which mans minde hath nothing more high, and honourable, and excellent, to be employed about.Illud eſt verum ac ſummum gaudium, quod non de creatura, ſed de creatore concipitur; quod cum acceperis, nemo tollet a te; cui ali…nde comparata omnis jucunditas moeror eſt; omnis ſuavitas dolor eſt; omne dulce amarum eſt; omne quod delectare poteſt moleſtum eſt. Bernard.
§. 17. It leadeth men to the joyfulleſt Life that humane Nature is capable of on Earth.
For it leadeth us to the aſſurance of the Love of God, and of the pardon of all our ſins, and of endleſs glory when we die: It aſſureth us, that we ſhall live for ever, in the ſight of the glory of God, with Jeſus Chriſt, and be like the Angels, and be perfected in holineſs and happineſs, and be employed in the Love and Praiſes of God for evermore: It commandeth us to live in the foreſight of theſe everlaſting Pleaſures, and to keep the taſte of them alwayes upon our mindes, and in daily meditation on the Love of God, to live in the daily Returns of Love, and to make this our continual Feaſt and Pleaſure. And can the minde of man on Earth, have higher and greater delights than theſe?
§. 18.Nihil prodigae ſatis eſt voluptati: ſemper famem patitur ſui quae alimentis perpetuis neſcit impleri. Ambroſ. in. Luk. 6. The Chriſtian Religion forbiddeth men no Bodily pleaſure, but that which hindereth their greater pleaſure, and tendeth to their pain or ſorrow, nor doth it deny them any earthly thing, which is truly for their good.
Indeed it taketh the bruitiſh appetite and fleſh, to be an unfit Judge of what is truly good and deſireable for us: And it forbiddeth much which the Fleſh doth crave: Becauſe either it tendeth to the wrong of others, or the breach of order in the World;Delectatio …rdit & praeteriit, vulneravit & tranſiit, miſe…um fecit & abiit, infoelicem reddidit, & reliquit, Ambroſ. or to the corrupting of mans minde, and diverting it from things ſublime and ſpiritual, or putting it out of reliſh with that which is our true felicity, or the way thereto. It is only on ſuch accounts, and in ſuch caſes as theſe, that Chriſt forbiddeth us the pleaſures of the fleſh: And ſo will Parents reſtrain the appetites of their Children, and Phyſicians of their Patients, and every wiſe man will reſtrain his own,Qui pro modica delecta…ione dat illud, pro quo Chriſtus …e tradidit, ſtultum Chriſtum reputat mercatorem. Auguſt. when preſent ſenſual pleaſure tendeth to greater future pain. The ſatisfying delights of man can be no where but in the love of God, and in a heavenly life, and in the foreſight of endleſs joyes, and in the knowledge and means which lead to theſe: And the unwholſom luſcious pleaſures of the Fleſh, do greatly tend to draw down the minde,Centum decies centum annos demus deliciis? Quaenam erit ex his ad aeternitatem compenſatio? Chryſoſt. de …epar …apſ. and corrupt the affections, and dull our deſires and endeavours towards theſe higher things: And therefore our Saviour doth ſtrictlyer here dyet us, than is pleaſing to diſeaſed Souls. But he loveth not our ſorrows or pains, nor envyeth us any deſireable pleaſure: He came not to torment us, but to ſave us from torment: If he forbid us any delight, it is becauſe he would have us have better and more, which that would keep us from. If he teach us to deny our Honour with men, it is but that we may have Honour with God and Angels. If he call us from our preſent wealth and profit,Ipſe eſt Chriſtianus qui & in domo ſua peregrinum ſe eſſe cognoſcit. Patria noſtra ſurſum eſt: ibi hoſpites non erimus. Auguſt. in Pſal. 32. it is but to ſecure our Everlaſting Riches, and prevent our loſs. All his Precepts are wholly fitted to our own good; though our good be not the higheſt ultimate end, but the Glory and Pleaſure of our Maker.
§. 19. There cannot poſſibly be any higher motives to ſincere piety and honeſty given to the World, than the Chriſtian Religion ſets before them; even the joyes of Heaven, and the pains of Hell, Delicatus es miles, ſi putas ſine pugna te poſſe v…ncere: fortiter dimica, atrociter in praelio …oncerta, conſidera pactum, conditionem quam acceſſiſti, militium c…i nomen dediſti: Ita enim quos miraris omnes pugnaverunt, vicerunt, triumpharunt. Chryſoſt.and all the pleaſures and priviledges of an holy life: And therefore it muſt needs be the powerfull means to all that is truly good and happy.
§. 20. It ſtronglyeſt fortifieth the minde of Man, againſt the power of all temptations.
For as it enervateth the Temptation, by teaching us to mortifie the luſts of the fleſh, and to contemn the World, ſo it alwayes counterpoiſeth it with the Authority of God, the Joyes of Heaven, the puniſhment of Hell; which are in the ballance againſt all the pleaſures of ſin, as a Mountain is againſt a Feather.
§. 21. It affordeth us the moſt powerfull Supports and Comforts in every ſuffering; that we may bear it patiently and with joy.
For it aſſureth us of the Love of God, and of the pardon of our greater ſufferings: It ſheweth us how to be gainers by all, and ſheweth us the glory and joy which will be the end of all.
§. 22.Beati, qui habitant ibi, laudabunt Deum in ſecula ſeculorum, Amen. Regnum Dei conceditur in praedeſtinatione, promittitur in vocatione, oſtenditur in juſtificatione, percipitur in glorificatione. Bernard. It affordeth us the greateſt Cordials againſt the fears of death.
For it aſſureth us of endleſs happineſs after death. And if a Socrates, or Cicero, or Seneca, could fetch any comfort from a doubtfull conjecture of another life, what may a Chriſtian do that hath an undoubted aſſurance of it, and alſo of the nature and greatneſs of the felicity which we there expect: And why ſhould he fear dying, who looks to paſs into endleſs pleaſure. And therefore Chriſtianity conduceth (not to puſillanimity, but) to the greateſt fortitude and nobleneſs of minde: For what ſhould daunt him who is above the fears of ſufferings and death.
§. 23.Illae honeſtae eſſe voluptates putandae ſunt, quae non ſunt implicatae dolori, nec poenitendi cauſam afferunt, nec alio ullo detrimento afficiunt eos qui perfruuntur nec ultra modum progrediuntur, nec nos multum a gravioribus negotiis abſtrahunt, aut ſibi ſervire cogunt. Proprie voluptates ſunt quae inſunt, aut annexae ſunt cognitioni divini numinis, & ſcientiis, & virtutibus. Nemeſius de Nat. Hom. cap. 18. de Volupt. It containeth nothing which any man can rationally fear, can be any way a hinderance to his ſalvation.
This will be more cleared when I have anſwered the objections againſt it.
§. 24. It containeth nothing that hath the leaſt contrariety to any Natural Verity or Law; but contrarily comprehendeth all the Law of Nature, as its firſt and principal part, and that in the moſt clear and legible character, ſuperadding much more which Naturaliſts know not.
So that if there be any good in other Religions (as there is ſome in all), it is all contained in the Chriſtian Religion, with the addition of much more: There is no truth or goodneſs in the Religion of the Philoſophers, the Platoniſts, the Stoicks, the Pythagorean Bannians in India, the Bonzii in Japan, or thoſe in Siam, China, Perſia, or any other parts, nor among the Mahometans or Jews, which is not contained in the Doctrine and Religion of the Chriſtians.
§. 25. Accordingly it hath all the reall Evidence which the true parts of any other Religion hath, with the addition of much more ſupernatural evidence.
For all that is juſtly called the Law of Nature, (which is the firſt part of the Chriſtian Religion) is evidenced by the light of Nature: and this Chriſtians have as well as others: and all that is of true ſupernatural Revelation, they have above others by its proper evidence.How excellently doth Seneca ſpeak againſt a vain curioſity of ſpeech in divers of his Epiſtles, and with what contempt and vehement indignation? This alſo is to be applied to the ſpirituality and plainneſs of the Chriſtian way of Worſhip. In exordio naſcentis Eccleſiae non eo quo nunc modo vel ordine ſacra celebrabantur Miſſarum ſolemnia teſte Gregorio, &c. Et fortaſſe primis temporibus ſolius Pauli Epiſtolae legebantur, poſtmodum intermixtae aliae lectiones ſunt, &c. Berno Ab. Augienſ. de quibuſdam ad Meſſam pertin. c. 1. p 698. Bibl. Patr. Orationes autem quas collectas dicimus, à diverſis auctoribas compoſitae creduntur, à Gelaſio praeſule Romano, & beato Gregorio Papa. Idem ibid. Lege & Microlog. Eccleſ. obſervat. cap. 12. & 13. & Hugo à S. Victore de offic. In Romana Eccleſia Eccleſ. l. 2. c. 16. una tantum dicitur collecta, niſi, &c.
§. 26. The ſtyle of the Sacred Scripture is plain, and therefore fit for all; and yet Majeſtical and Spiritual, ſuited to its high and noble ends.
Were it expreſſed in thoſe terms of Art, which the Maſters of each ſect have deviſed to tranſmit their opinions to poſterity by, they would be fit for none but thoſe few, who by acquaintance with ſuch terms, eſteem themſelves, or are eſteemed learned men: And yet the men of another ſect might little underſtand them. For moſt new Sect-maſters in Philoſophy, deviſed new terms, as well as new principles or opinions: Though at Athens, where the principal Sects were near together, the diverſity was not ſo great as among them at a further diſtance, yet was there enough to trouble their diſciples. He that underſtandeth Zoroaſter and Triſmegiſtus, may not underſtand Pythagoras; and he that underſtandeth him, may not underſtand his follower Plato; and he that underſtandeth him, may not underſtand Ariſtotle: and ſo of Teleſius, Parmenides, Anaxagoras, Ariſtippus, Antiſthenes, Zeno, Chryſippus, Heraclitus, Democritus, Pyrrho, Epicurus, with all the reſt: And among Chriſtians themſelves, the degenerated Hereticks and Sectaries, that make their own opinions, do make alſo their own terms of Art; ſo that if you compare the Valentinians, Baſilidians, Apollinarians, &c. and our late Wigelians, Paracelſians, Roſicrucians, Belimeniſts, Familiſts, Libertines, Quakers, &c. you ſhall find that he that ſeemeth to underſtand one Sect, muſt learn, as it were, a new language, before he can underſtand the reſt. So that if the Scripture muſt have been phraſed according to Philoſophers terms of art, who knoweth to which Sect it muſt have been ſuited? and every day there riſeth up a Campanella, a Thomas White, &c. who are reforming the old terms and arts, and making both new; ſo that nothing which is of univerſal uſe, as Religion is, can be fitted to any ſuch uncertain meaſure. Chriſt hath therefore dealt much better with the world, and ſpoken plainly the things which the ſimple and all muſt know, and yet ſpoken ſublimely of things myſterious, heavenly and ſublime.
This is the true nature and character of Chriſtianity.