The Reasons of the Christian Religion Part 1, Part 2 · Chapter 5

The Reasons of the Christian Religion Part 1 · Part 2 · Chapter 5

p. 241CHAP. V. Of the Congruities in the Chriſtian Religion, which make it the more eaſily credible, and are great preparatives to Faith.

BEcauſe Truth is never contrary to it ſelf,Deus eſt Principium Effectivum in Creatione, Refectivum in Redemptione, Perfectivum in ſanctificatione. Joh. à Combis Comp. Theolog. l. 4. c. 1. nor agreeable with errour, it is a way that reaſon teacheth all men, in the trying of any queſtioned point, to reduce it to thoſe that are unqueſtionable, and ſee whether or no they accord with thoſe: And to mark the unqueſtionable Ends of Religion, and try how it ſuiteth its means thereunto: And therefore men of all ſober profeſſions have their determinate principles and ends, by which they try ſuch particular opinions; as Chriſtians do by their analogy of faith. And in this trial of Chriſtianity, I ſhall tell you what I find it.

§. 1. I find in general, that there is an admirable concord between Natural Verity, and the Goſpel of Chriſt; and that Grace is medicinal to Nature; and that where Natural light endeth, Supernatural beginneth; and that the ſuperſtructure which Chriſt hath built upon Nature, is wonderfully adapted to its foundation.

This is made manifeſt in all the firſt part of this Treatiſe. Reaſon, which is our Nature, is not deſtroyed, but repaired, illuminated, elevated and improved, by the Chriſtian faith. Free-will, which is our Nature, is made more excellently free by Chriſtianity. Self-love, which is our Nature, is not deſtroyed, but improved by right conduct and help to our attainment of its ends. The Natural part of Religion is ſo far from being abrogated by Chriſtianity, that the latter doth but ſubſerve the former. Chriſt is the way to God the Father. The duty which we owe by Nature to our Creator, we owe him ſtill; and Chriſt came to enable and teach us to p. 242perform it: the love of God our Creator with all our hearts is ſtill our duty: and faith in Chriſt is but the means to the love of God, and the bellows to kindle that holy fire. The Redeemer came to recover us to our Creator; He taketh not the Book of the Creatures or Nature out of our hands, but teacheth us better to read and uſe it. And ſo it is through all the reſt.

Read chap. 16. with the citations.§. 2. I find alſo that the ſtate of this preſent world is exceeding ſuitable to the Scripture-character of it; that it is exceeding evil, and a deluge of ſin and miſery, doth declare its great neceſſity of a Saviour, and ſheweth it ſtill to be a place unmeet to be the home and happineſs of Saints.

Nam vitiis nemo ſine naſcitur, optimus ille Qui minimis urgetur. Ho al.Of all the parts of God's Creation, this earth doth ſeem to be next to Hell: certainly it is greatly defiled with ſin, and overwhelmed with manifold calamities; and though God hath not totally forſaken it, nor turned away his mercy as he hath done from Hell, yet is he much eſtranged from it: ſo that thoſe who are not recovered by grace, are next to devils.The badneſs of the world occaſioned the Manichees to think, that God made it not; and Arnobius with them to run into that errour, to hold, that God made not man, which he ſo vehemently defendeth, lib 2. adverſ. gentes: yet profeſſing, that he who made us, and whence evil cometh, is a thing to us unknown. And alas how numerous and conſiderable are they to denominate it, [an evil world!] Thoſe that Chriſt calleth out of it, he ſanctifieth, and maketh them unlike the world: and his grace doth not give them a worldly felicity, nor ſettle them in a Reſt or Kingdom here; but it ſaveth them from this world, as from a place of ſnares, and a company of cheaters, robbers and murderers; and from a tempeſtuous Sea, whoſe waves ſeem ready ſtill to drown us.

I. I find it is a world of Sin. II. And of Temptation. III. And of Calamity.

I. For Sin, it is become, as it were, its nature, it liveth with men from the birth to the grave. It is an ignorant world, that wandereth in darkneſs; and yet a proud ſelf-conceited world, that will not be convinced of its ignorance; and is never more furiouſly confident, than when it is moſt deceived and moſt blind. Even natural wiſdom is ſo rare, and folly hath the major vote and ſtrength, that wiſe men are wearied with reſiſting folly, and ready in diſcouragements to leave the fooliſh world unto it ſelf, as an incurable Bedlam: ſo fierce are fools againſt inſtruction, and ſo hard is it to make them know that they are ignorant, or to convince men of their miſtakes and errours: The Learner thinks his p. 243Teacher doteth;Unicuique dedit vitium natura creato. Propert. and he that hath but wit enough to diſtinguiſh him from a bruit, is as confident as if he were a Doctor. The Learned themſelves are for the moſt part but half-witted men, who either take up with lazie ſtudies,Sed quia caecus ineſt vitiis amor, o…ne futurum, Deſpicitur, ſuadent brevem praeſentia fructum Et ruit in vetit…m damni ſecura libico. Claud. 2. Eur. or elſe have the diſadvantage of uncapable temperatures and wits, or of unhappy Teachers and falſe principles received by ill education, which keep out truth: ſo that they are but fitted to trouble the world with their contentions, or deceive men by their errors: and yet have they not the acquaintance with their ignorance, which might make them learn of ſuch as can inſtruct them; but if there be among many but one that is wiſer than the reſt, he is thought to be unfit to live among them, if he will not deny his knowledge,Egregium ſanctum que virum ſi cerno, b… membri Hoc monſtrum puero, vel miranti ſub aratro Piſcibus inventis, & foetae comparo mulae. Juven. Sat. 13. and own their errours, and confeſs that modeſty and order require, that either the higheſt, or the major vote are the maſters of truth, and all is falſe that is againſt their opinions.

It is an Atheiſtical ungodly world, that knoweth not its Maker; or forgetteth, contemneth, and wilfully diſobeyeth him, while in words it doth confeſs him: and yet an hypocritical world, that will ſpeak honourably of God,He that will peruſe that notable deſcription of the ſtate of mortals, and of ſouls in fleſh, which Arnobius hath, adv. Gentes, lib. 2. p. 18, 19. Annot. Bib. Pat. (too long to be tranſcribed) ſhall ſee the vanity and ſhame of this corrupted world expreſſed to the life. and of vertue and piety, of juſtice and charity, while they are neglecting and rejecting them, and cannot endure the practice of that which their tongues commend: almoſt all ſorts will prefer the life to come in words, when indeed they utterly neglect it, and prefer the fleſhly pleaſures of this life: They cry out of the vanity and vexation of the world, and yet they ſet their hearts upon it, and love it better than God and the world to come: they will have ſome Religion, to mock God, and deceive themſelves, which ſhall go no deeper than the knee and tongue, in forms, or ceremonies, or a diſſembled affection and profeſſion. But to be devoted abſolutely to God, in ſelf-reſignation, obedience and love, how rare is it even in them who cannot deny, but the Law of Nature it ſelf doth primarily and undeniably oblige them to it? Their Religion is but ſelf-condemnation, while their tongues condemn their hearts and lives.

It is a ſenſual bruitiſh world, and ſeemeth to have hired out their reaſon to the ſervice of their appetites and luſts: gluttony, and exceſs of drink, and ſports, and plays, and p. 244gaming, with pride, and wantonneſs, and fornication, and uncleanneſs, and worldly pomp, and the covetous gathering of proviſion for the fleſh, to ſatisfie theſe luſts, is the buſineſs and pleaſure of their lives: and if you tell them of Reaſon, Noſtri tantum qui Chriſtiani vocamur nulla vobis cura eſt; finitis enim nos qui nihil mali patramus, immo omnium piiſſimè juſtiſſimeque cum erga Deum tum imperium veſtrum nos gerimus, exagitari, rapi, fugari, nomen duntaxat noſtrum pleriſque impugnantibus. Athenagor. Apolog. p. 1.or the Law of God to take them off, you may almoſt as well think to reaſon a hungry Dog from his carrion, or a luſtful Boar to forbear his luſt.

And it is a Selfiſh world, where every man is as an idol to himſelf; and affected to himſelf and his own intereſt, as if he were all the world: drawing all that he can from others, to fill his own inſatiable deſires: loving all men, and honouring, and eſteeming, and praiſing them, according to the meaſure of their eſteem of him, or their agreeableneſs to his opinions, ways or intereſt: ſelf-love, ſelf-conceit, ſelf-eſteem, ſelf-will and ſelf-ſeeking, is the ſoul and buſineſs of the world. And therefore no wonder that it is a divided and contentious world, when it hath as many ends as men; and every man is for himſelf, and draweth his own way. No wonder that there is ſuch variety of apprehenſions, that no two men are in all things of a mind: and that the world is like a company of drunken men together by the ears, or of blind men fighting with they know not whom, and for they know not what. And that ignorant ſects, and contentious wranglers, and furious fighters, are the bulkie parts of it. And that ſtriving who ſhall Rule, or be Greateſt, or have his will, is the worlds employment.

It is a dreaming and diſtracted world, that ſpend their days and cares for nothing; and are as ſerious in following a feather, and in the purſuit of that, which they confeſs is vanity and dying in their hands, as if indeed they knew it to be true felicity: they are like children, buſie in hunting butterflies; or like boys at foot-ball, as eager in the purſuit, and in over-turning one another, as if it were for their lives, or for ſome great deſirable prize: or liker to a heap of Ants, that gad about as buſily, and make as much ado for ſticks and duſt, as if they were about ſome magnificent work. Thus doth the vain deceived world lay out their thoughts and time upon impertinencies, and talk and walk like ſo many Noctambulo's in their ſleep: they ſtudy, and care, and weep, and laugh, and labour, and fight, as men in a dream: p. 245and will hardly be perſwaded, but it is reality which they purſue, till death come and awake them. Like a Stage-play,O ingratum & impium ſeculum! O in privatam perniciem incredibili pectoris obſtinatione pronum! ſ…aliquis a… vos medicus ex ſummotis veniſſet, & incognitis regionibus, medicamen pollicens —certatim blanditiis, &c. Quaenam eſt haec foritas, quae libido tam ca…nifex, inexpiabile bellum indicere nihil de te merito? Dilacerare ſi detur velle eum per viſcera, qui non modo nullum intulerit malum nulli, ſed benignus hoſtibus, &c. Arnob. l. 1. in fine. or a Poppet-play, where all things ſeem to be what they are not, and all parties ſeem to do what they do not, and then depart, and are all diſroab'd and unmask'd; ſuch is the life of the moſt of this world, who ſpend their days in a ſerious jeaſting, and in a buſie doing nothing.

It is a malignant world, that hath an inbred radicated enmity to all that virtue and goodneſs which they want: they are ſo captivated to their fleſhly pleaſures and worldly intereſts, that the firſt ſight, approach or motion, of reaſon, holineſs, mortification and ſelf-denial, is met by them with heart-riſing, indignation and oppoſition: in which their fury beareth down all argument, and neither giveth them leave conſiderately to uſe their own reaſon, or hearken to anothers: there are few that are truly wiſe, and good, and heavenly, that eſcape their hatred and beaſtly rage. And when Countries have thought to remedy this plague, by changing their forms of Government, experience hath told them, that the vice and root of their calamity lieth in the blindneſs and wickedneſs of corrupted nature, which no form of Government will cure: and that the Doves that are governed by Hawkes and Kites, muſt be their prey,Proſperum ac faelix ſcelus virtus vocatur. Quis nomen unquam ſceleris errori dedit? ſaepe error ingens ſceleris obtinuit locum. Sen. Herc. fur. whether it be one or many that hath the Sovereignty.

Yea, it is an unthankful world, that in the exerciſe of this malignant cruelty, will begin with thoſe that deſerve beſt at their hands. He that would inſtruct them, and ſtop them in their ſin, and ſave their ſouls, doth ordinarily make himſelf a prey:Anaxarchum, Democritium à Cyprio tyranno excarnificatum accepimus: Zenonem Eleatem in tormentis necatum: Quid dicam de Socrate, cujus morti illachrymari ſoleo Platonem logens. Many more ſuch inſtances hath Cotta in Cicero, de Nat. Deor. l. 3. p. 107, 108. and they are not content to take away their lives, but they will (among their credulous rabble) take away the reputation of their honeſty: and no wiſdom or learning was ever ſo great, no innocency ſo unſpotted, no honeſty, juſtice or charity ſo untainted, no holineſs ſo venerable, that could ever priviledge the owners from their rage, or make the poſſeſſors to eſcape their malice. Even Jeſus Chriſt, that never committed ſin, and that came into the world with the moſt matchleſs love, and to do them the greateſt good, was yet proſecuted furiouſly to a ſhameful death; and not only ſo, but in his humiliation his judgement was taken away; and he was condemned as an evil p. 246doer, who was the greateſt enemy to ſin that ever was born into the World: He was accuſed of Blaſphemy (for calling himſelf the Son of God) of Impiety (for talking of deſtroying the Temple) and of Treaſon (for ſaying he was a King). And his Apoſtles that went about the World to ſave mens Souls, and proclaim to them the joyfull tydings of ſalvation, had little better entertainment: wherever they came, bonds and afflictions did abide them; And if they had not been taught to rejoyce in tribulations, they could have expected little joy on earth. And it was not only Chriſtians that were thus uſed, but honeſty in the Heathens was uſually met with oppoſition and reproach, as Seneca himſelf doth oft complain, Yea, how few have there been that have been famous for any excellency of wit or learning, or any addition to the Worlds underſtanding, but their reward hath been reproach, impriſonment or death? Did Socrates die in his bed? Or was he not murdered by the rage of wicked Hypocrites? Plato durſt not ſpeak his minde,Primuſ que de vitae ratione diſſeruit Socrates, primuſ que Philoſophorum damnatus moritur. Laert. in Socrat. pag. 92. Campanella telleth us himſelf of his 30 years cruel perſecution, and torments in the Inquiſition. for fear of his Maſters reward. Ariſtippus left Athens, ne bis peccarent in Philoſophiam: not only Solon, but moſt benefactors to any Common-wealth have ſuffered for their beneficence. Demoſthenes, Cato, Cicero, Seneca, could none of them ſave their lives from fury, by their great learning or honeſty. Yea, among nominal Chriſtians, he that told them of an Antipodes, was excommunicated by the Papal Authority for an Heretick; And a Savonarola, Arnoldus de Villa Nova, Paulus, Scaliger, &c. could not be wiſer than their Neighbours, but to their coſt: No nor Arias Montanus himſelf. Campanella was fain in priſon to compile his New Philoſophy, and with the pleaſure of his inventions to bear the torments which were their ſowre ſauce. Even Galilaeus that diſcovered ſo many new Orbs, and taught this World the way of clearer acquaintance with its neighbours, could not eſcape the Reverend Juſtice of the Papaliſts, but muſt lie in a Priſon, as if O ſapientia had been written on his doors, (as the old Woman cryed out to Thales, when he fell into a ditch, while he was by his inſtrument taking the height of a Starr.) And Sir Walter Rawleigh could not ſave his head by his Learned Hiſtory of the World (but muſt be one part of its Hiſtory himſelf); nor yet by his great obſervation, **Hiſt. part. 1. l. 4. c. 3. ſect. 6.how Antipater is taken for a p. 247bloody Tyrant, for killing Demoſthenes, Judices non tam quid commiſerit reus aliquis noſtrum …inquirunt, quàm ipſi nomini tanquam certo ſceleri illudunt. Athenago…. ub… ſupr.and how Arts and Learning have power to diſgrace any man that doth evil to the famous Maſters of them. Peter Ramus that had done ſo much in Phyloſophy for the Learned World, was requited by a butcherly barbarous murder, being one of the 30000 or 40000 that were ſo uſed in the French Maſſacre. And many a holy perſon periſhed in the 200000 murdered by the Iriſh. It were endleſs to inſtance the ungratefull cruelties of the World; and what entertainment it hath given to wiſe and godly men; even thoſe whom it ſuperſtitiouſly adoreth when it hath murdered them.

And in all this wickedneſs, it is wilfull, and ſtupid, and incorrigible, and ordinary means do little to the Cure. Thus is it a ſinfull evil World.

II. And it is a Tempting World that would make all bad as it is it ſelf:Vitia de mercede ſollicitant: Avaritia pecuniam promittit: Luxuria multas ac varias voluptates: Ambitio purpuram & plauſum; & ex hoc potentiam & quicquid potentia ponit. Senec. Ep. 59. Whereever the ſanctifying Truth of God doth come to illuminate and reform men, the World is preſently up in arms againſt it; and fighteth againſt that which would ſave mens Souls, as if it were a Plague or Enemy that would deſtroy them. Princes think it is againſt their intereſt, and the people finde that it is againſt their luſts: And ſo the ſin of Tyranny keepeth the Goſpel out of the greateſt part of the World; and popular fury reſiſteth it where it cometh. The Empires of the Turks, and Tartarian, and China, are ſad inſtances of the ſucceſs of Tyranny againſt the means of mens ſalvation: And the Empire of Japan hath given the World an inſtance of ſuch unparallel'd cruelty to that end, as maketh the perſecutions of Nero and Diocleſian, and even the Popiſh Inquiſition, and almoſt the Maſſacres of Piedmont, France and Ireland, In vitia alter alterum trudimus. Quomodo ad ſalutem revocari poteſt, quem populus impellit, & nullus retrahit? Senec. Ep. 29.to ſeem very merciful acts of Charity. What rage, what inhumane fury hath been ſhewed, through all the World, to keep out Knowledge, and keep the Nations in their darkneſs and miſery, and forbid relief? But for Error and Deceit, Idolatry and Superſtition, how induſtriouſly are they propagated? Empire and Arts, Power and Learning, are employed to deceive and undoe the World. And though Empire be Gods Ordinance, and Arts his gifts, they are turned againſt him in the farr greateſt part of the Earth, and Satan is ſerved by them, as if they had been ordain'd by him. Almoſt every Countrey hath p. 248their proper opinions,When juſt Ariſtides was made Treaſurer at Athens, though he moſt uprightly diſcharged his Office, …hemiſtocles accuſed him, and got him condemned as for Bribery: But by the favour of ſome of the greateſt he was delivered, and reſtored to his Office for another year: The next year he did by connivence gratifie all the Pillagers of the Common-wealth that would grow rich by the common loſs: And at the years end they offered him the Office again with great honour. But he refuſed it, and ſaid, that their honour was a greater diſgrace than their condemnation: For when he did well they condemned him, and when he gave way to the unjuſt, they honoured him. Plutar. When he was to be condemned by the popular Vote, one came to him in the croud, that could not write, and not knowing who he was, deſired him to write his name to Ariſtides condemnation; for he was reſolved to give his voice againſt him, becauſe he was called A Righteous Man: Ariſtides did as he deſired, and wrote his name without diſcovering himſelf to him. and a Religion fitted to reſiſt Religion: He that is an Idolater, or a Mahometan, or Infidel, would make more: And they that are againſt all ſerious Religion, are as eager to make others of their minde, as if it were a work of charity or commodity: And he that is endeavouring to undoe Souls, is as vehement in it, as he that is endeavouring to ſave them. He that hath any paſſion or corrupt affection is as inclinable to convey it to another, as fire is to kindle fire, or one that hath the Plague to infect his Neighbour. Covetouſneſs, ambition, voluptuouſneſs, luſt, and wrath and revenge, are all contagious. Rioters think it ſtrange if we run not with them into all exceſs. The very noiſe of their impertinent talk and buſineſs, and the great adoe that they make in doing nothing, is a great diverter of thoſe that are about them, from ſerious buſineſs and ſober conſideration: They keep men ſo buſie about their vanities, that they can finde no leiſure to remember that they are men, or to think what buſineſs they have in the World, nor where it is that they muſt dwell for ever. And when their folly and ſelfiſhneſs hath ſet them all together by the ears, they muſt needs draw or drive others into the fire of contention with them; They cry, Who is on my ſide? who? And he that will not be of one party or other, but will keep his peace, ſhall loſe it by the enmity of all: And no man ſhall be taken for orthodox or honeſt, that will not be of that Faction whoſe commendation he deſireth: And when he hath humoured them, he ſhall go for a knave or a reproached perſon, with all the reſt: A peaceable man ſhall hardly finde the peace which he deſireth to himſelf; but it's ten to one but he loſeth his labour if he would make peace between others; eſpecially, if he have an honeſt ambition, of extending that bleſſing to Parties and Countreys, or any great and conſiderable numbers. If by tyranny and cruelty, by priſons, and torments, and death, they cannot affright men from honeſty and the obedience of God, at leaſt they will vex them in their way, and be as thorns and bryars to them in this Wilderneſs.

III. And it is a calamitous, miſerable World. It is void of the comforts of ſacred Illumination, and of the aſſured Love of God, and of the exerciſe of wiſdom, or holineſs: p. 249The delights of Saints in loving God, and waiting for eternal Life, are unknown to all the multitudes of the ungodly: They are confounded and loſt in their ignorance and error; and tormented with their own paſſions, diviſions and contentions. Their vices are part of their diſquietment and pain, though pleaſure be their intended end. It is a pitifull ſervitude that they are in to Satan, and an endleſs drudgery that they follow, in ſerving their covetouſneſs, pride, and luſt; and a tireſome task to care and labour to make proviſion for their fleſhly appetites and wills. They are led captive by Satan to do his will; and yet in doing it they do their own, and are in love with their Captivity, and glory in their Chains. They are engaged daily againſt God and Mercy, againſt their Happineſs, and their Friends that would procure it; and think him their Enemy that would make them wiſer. They go under the guilt of all this ſin; and they have no aſſurance of pardon or deliverance: And God overtaketh them many times with bodily diſtreſſes here: Sickneſſes and pains conſume men, and torment them; Warrs, and plagues do ſend them by thouſands, out of the World, which they took for their felicity: Fire and famine, piracy and robbery, and fraud, impoveriſh them: The fruſtrations of their hope torment them. And yet under all, they are hardened againſt God, and fall not out with their ſin and folly, but with the Juſtice of Heaven, and with its inſtruments, or rather with all that beareth the Image of the Holineſs of God. This is the viſible condition of this World.

Obj. If you ſay, How can all this ſtand with the infinite Goodneſs of God? I have anſwered it before: It ſheweth you, that it is not this World, which is the great demonſtration of the Goodneſs or Love of God, from whence we muſt take our eſtimate of it by the effects. If you will judge of the Kings ſplendour, and bounty, and clemency, will you go ſeek for examples and demonſtrations of it in the Gaol, and at the Gallows, or rather at the Court? Hell is as the Gallows, and Earth is as the Gaol: Meaſure not Gods bounty and mercy by theſe: It is no ſign of unmercifulneſs in God that there are Flies and Worms, and Toads, and Serpents on Earth as well as Men: nor that Earth was not made as indefectible as Heaven: And when men have drown'd themſelves in ſin, p. 250it is no want of Goodneſs in God, but it is Goodneſs it ſelfe which cauſeth the demonſtrations of his Juſtice on them. This World is not ſo much to all Gods Creation, as a wen or wart upon a Mans body is to the whole body: And if it were all forſaken of God, as it hath forſaken him, it were proportionably no more than the cutting off ſuch a wart or Wen. God hath many thouſand thouſand thouſand times more capacious Regions, which it's like have more noble and bleſſed Inhabitants: Look to them, if you would ſee his Love, in its moſt glorious demonſtration: Juſtice alſo muſt be demonſtrated if men will ſin. And if Hell be quite forſaken, and Earth which is next it be partly forſaken of the favour of God, for all that God may gloriouſly demonſtrate his Love, to a thouſand thouſand-fold more ſubjects (of the nobler Regions) than he doth demonſtrate his Juſtice on in Hell or Earth.Saith Cicero (laughing at Epicurus) Ego ſummum dolorem (ſummum dico, etiamſi decem atomis eſt major alius) non continuo dico eſſe brevem: multoſ que poſſem bonos viros nominare qui complures annos doloribus podagrae cruci…ntur maximis: Tuſcul. l. 2. p. 263. But theſe two things I gather for the confirmation of my Faith. 1. That the ſin and miſery of the World is ſuch, that it groaneth for a Saviour; And when I hear of a Phyſician ſent from Heaven, I eaſily believe it, when I ſee the wofull World mortally diſeaſed, and gaſping in its deep diſtreſs. The condition of the World is viſibly ſo ſuitable to the whole Office of Chriſt, and to the Doctrine of the Goſpel, that I am driven to think, that if God have mercy for it, ſome Phyſician and extraordinary help ſhall be afforded it: And when I ſee none elſe but Jeſus Chriſt, whom Reaſon will allow me to believe is that Phyſician, it ſomewhat prepareth my minde to look towards him with hope.

2. And alſo the Evil of this preſent World, is very ſuitable to the Doctrine of Chriſt, when he telleth us that he came not to ſettle us here in a ſtate of Proſperity, nor to make the World our Reſt or Portion; but to ſave us from it, as our enemy and calamity, our danger and our Wilderneſs and trouble; and to bring up our hearts firſt, and then our ſelves to a better World, which he calleth us to ſeek, and to make ſure of. Whereas I finde, that moſt other Religions, though they ſay ſomething of a Life hereafter, yet lead men to look for moſt or much of their felicity here, as conſiſting in the fruition of this World, which experience tells me is ſo miſerable.

§. 3. Moreover I finde, that the Law of entire Nature was p. 251no more ſuitable to Nature in its integrity, than the Law of Grace revealed by Chriſt is ſuitable to us in our lapſed ſtate: ſo that it may be called, the Law of Nature-lapſed and reſtorable; (Naturae lapſae reſtaurandae.)

Nature entire and Nature depraved,If any ſay, that ſtill Perfect Obedience is poſſible, I will not litigare de nomine, but ſay as Cicero, Ut nihil intereſt utrum nemo valeat; an nemo poſſit valere; ſic non intelligo quid interſit, utrum nemo ſit ſapiens an nemo eſſe poſſit. Cic. de Nat. Deor. l. 3. pag. 138. (mihi) ſo I ſay of keeping the Law perfectly. muſt have the ſame pattern and rule of perfection ultimately to be conformed to; becauſe lapſed man muſt ſeek to return to his integrity: But lapſed or corrupted man doth moreover need another Law, which ſhall firſt tend to his reſtoration from that loſt and miſerable ſtate. And it was no more neceſſary to man in innocency to have a ſuitable Law for his preſervation and confirmation, than it is to man in ſin and guilt to have a Law of Grace for his pardon and recovery, and a courſe of means preſcribed him for the healing of his Soul, and for the eſcaping of the ſtroke of Juſtice. The following particulars further open this.

§. 4. It ſeemeth very congruous to Reaſon, that as Monarchy is the perfecteſt ſort of Government (which it is probable is even among the Angels) ſo Mankinde ſhould have one univerſal Head or Monarch over them.

Kingdoms have their ſeveral Monarchs; but there is ſurely an Univerſal Monarch over them all! we know that God is the primary Soveraign; but it is very probable to Nature, that there is a ſubordinate Soveraign or general Adminiſtrator under him: It is not only the Scriptures that ſpeak a Prince of the Devils, and of Principalities, and Powers, and Thrones, and Dominions, among the happy Spirits; and that talk of the Angels that are Princes of ſeveral Kingdoms, Dan. 10. but even the Philoſophers and moſt Idolaters, have from this apprehenſion, been drawn to the worſhip of ſuch,Almoſt all the Heathens in the World, who worſhipped one God as Chief, had their Demi-gods, as their particular Protectors, and favourers, or Mediators; as intimating that Man is conſcious of the need of ſome Mediator of acceſs to the ſupreme Deity. as an inferiour kinde of Deity. And if man muſt have a ſubordinate univerſal King, it is meet that it be one that is alſo Man: As Angels and Devils have Principals of their own ſort and nature, and not of others.

§. 5. It ſeemeth congruous to Reaſon, that this Head be one that is fitted to be our Captain Generall, himſelf to lead us by Conduct, Precept and Example, in our warfare againſt thoſe Devils, who alſo are ſaid to have their Prince and General.

As Devils fight againſt us under a Prince of their own nature, ſo is it congruous, that we fight againſt them, under p. 252a Prince of our own nature, who hath himſelf firſt conquered him, and will go on before us in the fight.

§. 6. It is congruous to Reaſon, that lapſed Man under the guilt of ſin, and deſert of puniſhment, who is unable to deliver himſelf, and unworthy of immediate acceſs to God, ſhould have a Mediator for his reſtoration and reconciliation with God: If any be found fit for ſo high an Office.

§. 7. And it is congruous to Reaſon, that this Mediator be one, in whom God doth condeſcend to Man, and one in whom man may be encouraged to aſcend to God, as to one that will forgive and ſave him: And one that hath made himſelf known to man, and alſo hath free acceſs to God.

§. 8. It is congruous to Reaſon, that lapſed, guilty, darkened ſinners, that know ſo little of God, and of his Will, and of their own Concernments, and of the other World, ſhould have a Teacher ſent from Heaven, of greater Authority and Credit than an Angel, to acquaint us with God and his will, and the Life that we are going to, more certainly and fully than would be done by Nature only.

The moſt learned men of Greece and Rome, that ſaw by Reaſon the Immortality of the Soul, the life to come, and the Perfections of God, were yet ſo diſtruſtfull of their own Reaſons, that they ſpake of the Life to come with great pauſes of doubtfulneſs or darkneſs: And were many of them glad to run to Oracles, and Augures and Aruſpices to try if they could get any additionall light by ſuperficial Revelation. How glad then would they have been of a certain Teacher ſent from Heaven?That this is very deſireable no man can doubt: How gladly would men receive a Letter or Book that dropt from Heaven? Or an Angel that were ſent thence to tell them what is there, and what they muſt for ever truſt to? Yea, if it were but one of their old acquaintance from the dead? But all this would leave them in uncertainty ſtill, and they would be doubtfull of the credit and truth of any ſuch a Meſſenger: And therefore to have one of fuller Authority, that ſhall confirm his Word by unqueſtionable atteſtations, would very much ſatisfie men. I have proved, that Nature it ſelf revealeth to us, a Life of Retribution after this; and that Immortality of Souls may be proved without Scripture: But yet there is ſtill a darkneſs and unacquaintedneſs, and conſequently a doubting and queſtioning the certainty of it, upon a carnal minde: And it would greatly ſatisfie ſuch, if beſides meer Reaſon, they had ſome proof which is more agreeable to a minde in fleſh; and might either ſpeak with ſome credible Meſſenger who hath been in Heaven, and fully knoweth all theſe matters; or at leaſt might be certainly informed of his Reports. And indeed, to men that are fallen into ſuch a dark depravedneſs of Reaſon, and ſuch Strangers to God p. 253and Heaven as mankind is,Falſum eſt; pejores n…orimur quam naſcimur: noſtrum iſtud, non naturae vitium eſt. Quid enim turpius quam in ipſo limine ſecuritatis eſſe ſolicitum. Senec. it is become needful that they have more than natural light, to ſhew them the nature, the excellency and certainty of the happineſs to come; or elſe they are never like ſo to love and ſeek it, and prefer it before all earthly things, as is neceſſary to them that will attain it. For few men will ſeek with their utmoſt labour, or let go all other things to attain a happineſs, which they are not well perſwaded of the reality of. And though ſound reaſon might well perſwade them of it,Saepe Jovem vidi cum jam ſua mittere vellet Fulmina thure …dato ſuſtinuiſſe manum; At ſi negligitur, magnis injuria poenis Solvitur. Ovid. 5. Faſt. Dei injuriae Deo curae. Tacit. Annal. l. 1. Virtutum omnium excellentiſſima juſtitia. Ammian. Marcel▪ l. 20. yet reaſon is now become ſo blind, and unſound, and partial, and enſlaved to the fleſh, that it is not fit for ſuch an office, according to our neceſſity, without ſome heavenly Revelation.

§. 9. And it is exceeding congruous to mans neceſſity, who is faln under the power and fears of death, as well as the doubts and eſtrangedneſs to the other world, that he that will ſave and heal us, do himſelf in our nature riſe from the dead, and aſcend up into heaven, to give us thereby a viſible demonſtration, that indeed there is a Reſurrection and a life to come for us to look for.

Though God was not obliged to do thus much for us, yet Reaſon telleth us, that if he will do it, it is very ſuitable to our neceſſities. For all the reaſonings in the world do not ſatisfie in ſuch things, ſo much as ocular demonſtration: when we either ſee a man that is riſen from the dead, or have certain teſtimony of it, it facilitateth the belief of our own reſurrection: and he that is gone into Heaven before us, aſſureth us that a Heaven there is.

§. 10. When God in mercy would forgive and ſave a ſinful people, it was very congruous to reaſon, that there ſhould be ſome fit means provided, to demonſtrate his holineſs in his juſtice, and to vindicate the honour of his Laws and Government, and ſo to ſecure the ends of both.

For if God make a penal Law and execute it not, but let man ſin with impunity, and do nothing which may deter him, nor demonſtrate his Juſtice, as much as the ſinners ſufferings would do, it would tell the world, that he that gave them the Law, and thereby told them, that he would rule and judge them by it, did but deceive them, and meant not as he ſpake: And it would bring both the Law and Governour into contempt, and perſwade men to ſin without any p. 254fear: and he that was queſtion'd for the ſecond crime, would ſay, I ventured, becauſe I ſuffered not for the firſt. It was the devils firſt way of tempting men to ſin, to perſwade mankind that God meant not as he ſpake in his threatning of their death, but that they ſhould not die, though God had threatned it. And if God himſelf ſhould by his actions ſay the ſame, it would tempt them more to ſin than Sathan could, as his credibility is greater. Therefore he that is a Governour muſt be juſt as well as merciful; and if God ſhould have pardoned ſinners, without ſuch a ſacrifice or ſubſtitute means, as might preſerve the honour of his Law and Government, and the future innocency of his Subjects, as well as their puniſhment in the full ſenſe of the Law would have done, the conſequents would have been ſuch, as I will leave to your own judgements.

§. 11. And it was very congruous to reaſon, that ſo odious a thing as ſin ſhould be publickly condemned and put to ſhame, although the ſinner be forgiven: As it was done in the life and death of Chriſt.

For the purity of God is irreconcileable to ſin, though not to the ſinner; and therefore it was meet that the ſin have all the publick ſhame, though the ſinner eſcape: and that God be not like weak imperfect man, who cannot do good, without doing or encouraging evil.

§. 12. It is congruous to our condition, that ſeeing even the upright do renew their ſins, their conſciences ſhould have ſome remedy for the renewal of their peace and comfort, that it ſink them not into deſperation; which is moſt ſuitably provided for them in Jeſus Chriſt.

For when we were pardoned once, and again, and oft, and yet ſhall ſin, he that knoweth the deſert of ſin, and purity of God, will have need alſo to know of ſome ſtated certain courſe of remedy.

§. 13. It was meet that the ſinful world have not only a certain Teacher, but alſo a perfect pattern before them, of righteouſneſs, love, ſelf-denial, meekneſs, patience, contempt of lower things, &c. which is given us by Jeſus Chriſt alone.

And therefore the Goſpel is written Hiſtorically, with Doctrins intermixt, that we might have both perfect Precepts and Pattern.

p. 255§. 14. It was very congruous to a world univerſally lapſed, that God ſhould make with it a new Law and Covenant of Grace; and that this Covenant ſhould tender us the pardon of our ſins, and be a conditional act of oblivion: And that ſinners be not left to the meer Law of perfect Nature, which was to preſerve that innocency which they have already loſt.

To ſay [Thou ſhalt perfectly obey] to a man that hath already diſobeyed, and is unfitted for perfect obedience, is no ſufficient direction for his pardon and recovery. Perhaps you'l ſay, That God's gracious Nature is inſtead of a Law of Grace or Promiſe. But though that be the ſpring of all our hopes, yet that cannot juſtly quiet the ſinner of it ſelf alone, becauſe he is juſt as well as merciful, and Juſtice hath its objects, and pardon dependeth on the free-will of God, which cannot be known to us without its proper ſigns. The Devils may ſay that the Nature of God is good and gracious, and ſo may any condemned malefactor ſay of a good and gracious Judge and King; and yet that is but a ſlender reaſon to prove his impunity or pardon. All will confeſs, that abſolute pardon of all men would be unbeſeeming a wiſe and righteous Governour. And if it muſt be conditional, who but God can tell what muſt be the condition? If you ſay, That Nature telleth us, That converting Repentance is the condition. I anſwer, 1 Nature telleth us, That God cannot damn a holy loving Soul, that hath his Image: but yet it telleth us not, That this is the only or whole condition. 2. It is not ſuch a Repentance as lieth but in a frightned wiſh, that the ſin had not been done, but ſuch a one as conſiſteth in the change of the mind, and heart, and life, and containeth a hatred to the ſin repented of, and a love to God and Holineſs: and we have as much need of a Saviour to help us to this repentance, as to help us to a pardon.

§. 15. It is very congruous to our miſerable ſtate, that the Condition of this Covenant of Grace ſhould be on our part, the acknowledgment of our Benefactor, and the thankful acceptance of the benefit, and a hearty conſent for the future to **Religioſi ſunt cui facienda & v…tanda diſcernunt. Mac…ob. Saturn. l. 3. Non votis neque ſupplicamentis mulicbribus auxilia Deorum parantur; ſed vigilando, agendo, bene conſulendo, proſpere cedunt omnia: ubi ſocordiae te atque ignaviae tradideris, nequicquam Deos implores, irati enim inſenſique ſunt. Saluſt. in Cat…lin.follow his conduct, and uſe his appointed means in order to our full recovery: which is the condition of the Chriſtian Covenant.

§. 16. Seeing man's fall was from his God unto himſelf, eſpecially in point of love; and his real recovery muſt be, by bringing p. 256up his ſoul to the love of God again. Myſterii opus & finem, ſacrificari ſc…licet & ſanctificari fidele…, ipſe eſt ſolus qui peragit. De his autem preces ſunt orationes & ſupplicationes ſacerdotis. Illa enim ſunt Domini, haec ve…o ſe…vi: ſervator donat, ſacerdos p…oiis quae data ſunt …ratias agit. Nicol Cabas;il. Liturg. Expoſ. c. 49. adverſ. Eos qui dicunt ſanctorum in ſacro myſterio memoriam eſſe ſacerdotis pro eis ad Deum ſupplicationem.And ſeeing a guilty condemned ſinner can hardly love that God, who in juſtice will damn and puniſh him; nothing can be more congruous and effectual to man's recovery to God, than that God ſhould be repreſented to him as moſt amiable; that is, as one that is ſo willing to pardon and ſave him, as to do it by the moſt aſtoniſhing expreſſions of love, in ſuch an Agent, and Pledge, and Glaſs of Love as Jeſus Chriſt.

The whole deſign of Chriſt's Incarnation, Life, Death, Reſurrection, Aſcenſion and Interceſſion, is but to be the moſt wonderful and glorious declaration of the goodneſs and love of God to ſinners: that as the great frame of the Univerſe demonſtrateth his power, ſo ſhould the Redeemer be the demonſtration of his love. That we may ſee both the wiſe contrivances of his love, and at how dear a rate he is content to ſave us; that our lives may be employed in beholding and admiring the glory of his love, in this incomprehenſible repreſentation. That we may love him, as men that are fetch'd up from the very gates of hell, and from under the ſentence of condemnation, and made by grace the heirs of life.

§. 17. Eſpecially to have a quickning Head, who will give the Spirit of grace to all his members, to change their hearts, and kindle this holy love within them, is moſt congruous to accompliſh mans recovery.

So dark are our minds, and ſo bad our hearts, ſo ſtrong are our luſts, and ſo many our temptations, that bare teaching would not ſerve our turn, without a Spirit of light, and life, and love to open our eyes, and turn our hearts, and make all outward means effectual.

§. 18. The Commiſſion of the Goſpel-Miniſtry to preach this Goſpel of pardon and ſalvation, and to baptize Conſenters, and gather and guide the Church of Chriſt, with Fatherly love, is alſo very congruous to the ſtate of the world, with whom they have to do.

§. 19. It is congruous to the ſtate of our trembling Souls, that are conſcious of their former guilt, and preſent unworthineſs, that in all their prayers and worſhip of God, they ſhould come to him in a Name that is more worthy and acceptable than their own, and offer their ſervices by a Hand or Interceſſor ſo beloved of God.

p. 257Though an impious ſoul can never expect to be accepted with God, upon the merits of another, yet a penitent ſoul, who is conſcious of former wickedneſs, and continued faults, may hope for that mercy by grace through a Redeemer, of which he could have leſs hopes without one.

§. 20. It is congruous to their ſtate, who have Satan their accuſer, that they have a Patron, a High prieſt and Juſtifier with God.

Not that God is in danger of being miſtaken by falſe accuſation, or to do us any injuſtice; but when our real guilt is before his face, (and the malice of Satan will ſeek thereupon to procure our damnation) there muſt alſo be juſt reaſons before him for our pardon, which it is the office of a Saviour to plead or to preſent, that is, to be God's Inſtrument of our deliverance upon that account.

§. 21. It is exceeding congruous to our condition (of darkneſs and fear) to have a Head and Saviour in the poſſeſſion of Glory, to whom we may commend our departing ſouls at the time of death, and who will receive them to himſelf; that we may not tremble at the thoughts of death and of eternity.

For though the infinite goodneſs of God be our chief encouragement, yet ſeeing he is holy and juſt, and we are ſinners, we have need of a mediate encouragement, and of ſuch condeſcending love as is come near unto us, and hath taken up our nature already into heaven. A Saviour that hath been on earth in fleſh; that hath died, and roſe, and revived, and is now in the poſſeſſion of Bleſſedneſs, is a great emboldner of our thoughts, when we look towards another world; which elſe we ſhould think of with more doubting, fearful and unwilling minds. To have a friend gone before us, who is ſo Powerful, ſo Good, and hath made us his Intereſt; to think that he is Lord of the world that we are going to, and hath undertaken to receive us to himſelf when we go hence, is a great reviving to our amazed, fearful,Perturbatione temporum eos etiam qui vero judicio nullius criminis convinci queunt, maximis involvi criminibus haud eſt veri diſſimile. Pachymer. l. 1. departing ſouls.

§. 22. And it is very congruous to the caſe of an afflicted perſecuted people, who are miſrepreſented and ſlandered in this world, and ſuffer for the hopes of a better life, to have a Saviour who is the judge of all the world, to juſtifie them publickly before all, and to cauſe their righteouſneſs to ſhine as the p. 258light, and to turn all their ſufferings into endleſs joys.

§. 23. And it ſeemeth exceeding congruous to reaſon, ſeeing that the Divine Eſſence is an inacceſſible Light, that we ſhould for ever have a Mediator of Fruition, as well as of Acquiſition, by whom the Deity may ſhine in communicated Glory and Love to us for evermore: and that God be for evermore eminently delighted and glorified in Him, than in us, as he excelleth us in dignity and all perfections; even as in One Sun, his Power and Glory is more demonſtrated, than in a world of Worms.

Q. Si divinae Scriptura probationibus ſufficiunt, quid neceſſaria eſt Religioni fides? R. Fides noſtra ſuper ratione quidem eſt, non tamen temerarie & irrationabiliter aſſumitur. Ea enim quae ratio edocet, fides intelligit: & ubi ratio defecerit, fides praecurrit: Non enim utcunque audita credimus, ſed ea quae ratio non improbat. Verum quod conſequi ad plenum non poteſt, fideli prudentia confitemur. Junilius African. de part. div. Leg. l. 2. c. 30.Whether all theſe things be true or not, I am further to enquire; but I find now, that they are very congruous to our condition, and to Reaſon; and that if they be ſo, no man can deny, but that there is wonderful Wiſdom and Love to man in the deſign and execution: and that it is to man a very deſirable thing that it ſhould be ſo. And therefore that we ſhould be exceeding willing to find any ſound proof that it is ſo indeed; though not with a willingneſs which ſhall corrupt and pervert our judgments by ſelf-flattery, but ſuch as will only excite them to the wiſe and ſober examination of the caſe.

The EVIDENCES of the VERITY we ſhall next enquire after.