Of Fundamentals, Treatise · Chapter 11
CHAP. XI. Of the Superſtructure, and the particular branches thereof.
§. 1. HAving thus briefly taken a view of the Foundation, and therein alſo of the Superſtructure generally conſidered, together with the proprietie that one of theſe hath toward the other, the doctrines of belief to the renewing of mens lives, I am now by courſe to proceed to a more particular view of this Superſtructure, and the ſeveral branches of it.
The generall nature of the Superſtruction in five particulars.§. 2. Where firſt it muſt be remembred, that the foreign or filling up, which Chriſt deſigned, contrary to the foreign diſſolving or abrogating of the Law and the Prophets, is farre from evacuating or annulling the obligation of any one ſubſtantial precept introduced by the Law of Nature or Moſes, but coming as an foreign or ſuppletorie to all former laws, as a new and more perfect correct edition of the old Codex, as one general Law for the reforming and hightening of all Laws, is wholly deſigned, as may be moſt ordinable to this end.
§. 3. Firſt in filling up vacuities, turning out ſhadows and ceremonies, by explicite preſcription of the ſubſtantial duties, which thoſe ſhadows did obſcurely repreſent: 2. In binding ſome parts of the yoke cloſer then they were before thought to be bound upon men, extending the precepts farther then they were thought to extend: 3. In raiſing them to more elevated degrees of perfection, ſinking them deeper then the outward actions to the purity of the very heart: and 4. by promiſes of the moſt amiable divine, and terrors of the diſmall unſupportable nature, confirming and binding them all upon us, and not allowing us liberty, or impunity in any indulgent tranſgreſſion of any branch of this Law thus reformed and improved by him.
§. 4. And this being the reſult of Chriſt's deſigne, 1. the production of a foreign, an entire new creature, a new modelling of the whole ſoul for the whole ſpace of the future life; and 2. the purpoſe being to people the whole world, i. e. a community of men (whoſe underſtandings are not generally deep, and ſo muſt be wrought on by means proportionable to them) with a colonie of ſuch divine new creatures; and 3. the nature of man (as a rational and voluntary agent) requiring that all this be done by way of perſwaſion, not of violence, to preſerve their liberty, which alone could render them capable either of reward or puniſhment; and 4. the difficulty being ſo great, and the improbability of attempting this ſucceſsfully, It was but reaſon that a large and a ſolid foundation ſhould be laid, upon which this ſo important and weighty a fabrick might probably be erected.
§. 5. But though an uniform univerſal obedience to the commands of Chriſt, which contains every ſpecialty under it (and is not reconcilable with our partiality, the foreign, accepting, as it were, of the perſon of any ſin or virtue, the preferring any one duty to the prejudice of any other) be that which alone can own the title of the Chriſtian ſuperſtructure, without which completely erected, no enumeration of particular duties will be ſufficient, Yet ſome ſpecialties there are which have a greater propriety to this title,The ſpecialties of it. then ſome others, and to which our Chriſtian inſtitution gives us more peculiar obligations, And it will not be amiſſe to mention ſome of theſe.
§. 6. Firſt Piety (the Love, and Fear, and Obedience, and Faith, and Worſhip of the one true God) in oppoſition 1. to Idolatry, 2. to Formality, 3. to Hypocriſie, on one ſide; and then I. to Sacrilege, 2. to Profaneneſs, or Impiety, on the other ſide;
§. 7. Firſt Piety, Piety in oppoſition to Idolatrie.or the worſhip of the true God, the Creator of the world, the God of Iſrael, as that is oppoſed to the Idol-worſhip, whether of devils and ſouls of men (in the rites of whoſe religion many of the vileſt ſins of carnality and luxury were practiſed) and to the adoration of liveleſſe, breathleſſe pictures, and images, ſo it is the reforming of the vices, and ſottiſhneſs that had long overſpread the infatuated Gentile world, and ſo a prime branch of that deſigne of Chriſt's coming, and of his ſending his Diſciples to all nations, to awake them out of this dead ſleep, and Lethargie of ſoul, and by the knowledge of the true God, to bring them to the imitation of, and dependence on him.
Piety in oppoſition to Formality.§. 8. Secondly, as Piety is oppoſed to ſlight, negligent, external formal performances, ſo is it the neceſſary Chriſtian virtue, proportioned adequately to the omniſcience and ſpirituality of that infinite deity, the belief whereof is laid as a prime part of the Foundation. And though that inward warmth, if it be any whit intenſe, will neceſſarily extend it ſelf to the outward man (as motion that begins in the centre, naturally diffuſes it ſelf, and affects uniformly, and ſhakes every part to the circumference) and conſequently oblige the body to attend the ſoul in all reverences of addreſſe to that awfull Majeſtie, who hath full title to the obediences of either (and this, in this conjunction, is farre from meriting any unkinde cenſure, or jealouſie, the very bodily exerciſe being affirmed by S. Paul to be foreign, profitable for a little, and the faſts, and auſterities that were to attend the departure of the Bridegroom, being of this nature directly, and ſo the Publican's ſmiting on his breſt being added to his prayer for mercy, on which Chriſt beſtowed that Eulogie) Yet if, as inſectile animals, for want of blood, run all out into legs, ſo the want or chilneſs of devotion, and not the intenſion of it, be that which caſts the body into the ſolemn demure poſtures; if, is Julian reproacheth Chriſtianity, the ſtriking of the breaſt, and ſhaking of the head, the formal outward humiliations be all the zeal and piety of the Chriſtian, this is no farther then Ahab's ſoft pace, no part of that reformation, that Chriſt came to work, none of that worſhip in the ſpirit, which is the tribute required in the daies of the Meſſias, and that which the Spirituality of God, to whom the addreſſes are made, and of the promiſes, which are rewards proportioned to our ſpirits, moſt ſtrictly exact from us.
§. 9. Thirdly, as Piety is oppoſed to Hypocriſie and unſincerity, To Hypocriſieand all falſneſs or foulneſs of intenſions, eſpecially to that perſonated devotion, under which any kinde of impiety, oppreſſion, rapine, ſedition, &c. is wont to be diſguiſed, and put off more. ſpeciouſly, ſo is it a ſpecial part of this ſuperſtructure, and as the defining or opining Godlineſs to be gain, 1 Tim. 6.5. hath the brand and reproach of an hereſie, quite contrary to the Chriſtian doctrine and practiſe, ſo certainly the deſigning our obedience to any part of Chriſt's precepts, as the means to gain to our ſelves, and defraud others, to ſin more ſecurely before God, or unſuſpectedly before men, is of all things moſt unreconcileable with Chriſtianity; And that ſo little of this ſincere piety is to be met with in the world, the reaſon is clear, becauſe Chriſtianity is ſo farre from having its perfect work upon mens hearts, our brains and our tongues being the only parts, that are ordinarily taken up and poſſeſſed with it.
To Sacrilege.§. 10. Fourthly, the true Chriſtian Piety looks upon ſacrilege with a more perfect averſation, then any former religion hath done; The firſt efflux of men's piety after receiving of the faith was the ſelling, and conſecrating their poſſeſſions, Act. 2. and the detaining of any ſuch ſacred portion is looked on (and puniſhed ſeverely) as the defrauding of the Spirit of God, c. 5.3. And the zeal that is ſo exhauſted, and layed out in animoſitie to Idols and Sabbath-breaking, that it can eaſily ſupport, and put over the Golden wedge, and the Treaſures of the Temple, and ſo likewiſe the foreign, the cheap, chargeleſſe piety that brings no tribute to the offerings of God, (to which antiently it was a ſcandalous thing for any man to approach empty) that offers all its ſacrifices to the Lord, of that which coſts it nothing, is farre from any ſemblance of the Chriſtian reformation, is not aſcended ſo farre as the Natural, the Moſaical, the Heathen, the Mahomedan piety, and is a work of more then Aegyptian darkneſs, that the exceſs of light hath brought into the world.
§. 11. Fiftly, the Chriſtian piety is, beyond all other things,To Profaneneſs. diametrally oppoſed to Profaneneſs & Impiety of actions, that foreign, noonday Devil, that ſins barefaced and confident before the eye of heaven, that of the practical Atheiſts, the foreign, which though they acknowledge God in the Creed, yet reject and abandon him in their actions, and either as Jews, candidates of an earthy Canaan, or as Turks of a carnal paradiſe, live as if there were never a God in this world, and never a life after it, whatſoever proportion of the foundation is laid in their brains, have none of the ſuperſtructure in their hearts.
Obedience to Superiors.§. 12. A ſecond ſpecialtie, which hath a conſiderable propriety to this title, is, Obedience to ſuperiors, which though founded in the Law of the firſt creation, and afterward preciſely commanded by Moſes, hath this note of eminence (above what was formerly) ſet on it by Chriſtianity, that it is foreign, a prime commandment, the very title beſtowed by Chriſt on the love of God, Mat. 22.38. Mar. 12.30. and that with promiſe (for that it was not the firſt commandment with promiſe, is evident by the ſecond of the Decalogue, which hath a promiſe annexed to it) and it is a compound of three of thoſe virtues, to which the Beatitudes are peculiarly aſſigned by Chriſt, Mat. 5. of Meekneſs, and Peaceableneſs, and ſuffering for righteouſneſs ſake, and this bound indefinitely, not only on all under ſubjection, foreign &c. ſaith S. Chryſoſtome, though they be Apoſtles, or Biſhops, or any the moſt ſacred perſons; and extended as indefinitely foreign, to the moſt heathen, provoking, oppreſſing, (as long as they be lawful) powers; and laſtly this duty is inlarged by Chriſt ſo as to belong to Eccleſiaſtical (as well as to Civil) ſuperiors, who having the Keyes committed to them by Chriſt, as to the oeconomi or ſtewards of his familie, though they be not armed with the ſecular ſword, or any carnal weapons of their warfare, yet obedience is a tribute that belongs to them, Heb. 13. v. 17. as to thoſe that are to give account for mens ſouls, which they could not be ſuppoſed to doe, if they had not authoritie over them: And therefore to make Religion a ſtratagem to undermine, or a banner under which to oppoſe and violate government, is a thing moſt contrary to this ſuperſtructure, moſt ſcandalous and reproachful to Chriſtianity.
§. 13. Thirdly, Charitie to all ſorts,Charitie. e. to all mankinde, to neighbours, to ſtrangers, to our own, and even to God's enemies, Charitie of all ſorts, of giving, of forgiving, of loving, bleſſing, praying for, of mercy to bodies, of relief to eſtates, but eſpecially of admonition, and reprehenſion to ſouls; Charitie in oppoſition to injuſtice, coveting and defrauding others, to faction, diviſion, civil inteſtine broils, ſchiſmes and ruptures in a Church (that ſpecial piece of carnalitie, 1 Cor. 3.3.) to judging, anathematizing, damning, denying the peace of the Church to them that are qualified for it; and laſtly to all guilt and thirſt of blood, all capital puniſhing of any, but capital malefactors, is a third ſpecialty of this ſuperſtructure, as certain a badge of this ſinking down of Chriſtianity into the heart, as the Apoſtolical ſymbole is of the preaching the Faith among us.
Puritie.§. 14. Fourthly, Puritie is a ſpecial part of this ſuperſtructure, and the circumciſion of the heart, the regulating and reſtraining of all deſires of the Fleſh within the known limits of conjugal or virginal Chaſtitie; And this in oppoſition to foreign of all ſorts, the unnatural, inceſtuous, adulterous conjunctions, thoſe before mariage, or after divorce, and to the ſeveral degrees of theſe in the very eye (and all that is proportionable to that) Mat. 5.28. but eſpecially in the heart v. 8. And whatſoever mens faith, or their patience, or perſeverance were, any remarkable indulgence to this ſin, the ſeduction of Balaam (in the matter of Peor) or the deeds of the Nicolaitans, Rev. 2.3. were ſure to bring judgments and curſes upon thoſe firſt daughters of Chriſt's love, and if not timely repented of and reformed, will in all probability be revenged with the removal of the Candleſtick, ploughing up the very foundation, the Profeſſion of the Chriſtian faith in thoſe National Churches that are ſtill in any eminent manner guilty of it. The judgments of God, and utter deſtructions of many Nations, not only thoſe that were rooted out for the implanting of the Jewes, but even of all the Monarchies which are mentioned either by way of ſtory, or prediction in the ſcripture, are ſo ſignally diſcernible to have been the reward of this ſort of ſins, eſpecially of the unnatural Sodomitical impurities; and the honourableneſs of mariage in all (in order to the averting the foreign, diſhonourable affections, Rom. 1.) is ſo ſolemnly recommended in the New Teſtament (in oppoſition to the impure Gnoſtick hereſie, that was ſo unkinde to mariage, as to make it a work of the Devil) that it may be a very opportune caution to all Chriſtian Churches, and Magiſtrates, not to impoſe celibacie on whole callings, and great multitudes of men or women, who cannot be diſcernible or ſuppoſeable to have the gift of continence, Nor yet by offering worldly rewards and advantages to all that ſhall deprive themſelves of that honourable remedy, to invite the raſheſt or the worſt of men into that ſtate of continual temptations, which hath cauſed the ſhipwrack of ſo many.
Contentedneſs·§. 15. Fiftly, Contentedneſs is moſt eminently one of theſe ſpecialties, and that both as it is oppoſed to ambition, covetouſneſs, injuſtice, uncontentedneſs, (each of which is a moſt unchriſtian ſin) and alſo as it is the maintaining and eſtabliſhing of Propriety in the world, which though it be not of any huge importance in reſpect of any conſiderable advantages, that wealth and honour can help a Chriſtian to, (who is, or ought to be, raiſed by Chriſt to a contempt, and ſuperiority over ſuch mean empty acquiſitions as theſe) yet, as the diſturbances which queſtions of right never fail to bring along with them, are very unhappy, and innumerable, and endleſs, ſo the ineſtimable benefit of peace, and quiet, and vacation for piety, and the inſtrumentalneſs of riches to works of charity (even above that more perfect way of abſolute deſpiſing of wealth, which by giving all at once, diſables for many thouſand future charities) have rendred it very politick and neceſſary in every Chriſtian Commonwealth, by Laws to ſettle, and ſecure Propriety, which he that hath learnt with S. Paul to be content in whatſoever eſtate, will never attempt to invade or violate.
§. 16.Taking up the Croſſe. Many other branches of this ſuperſtructure there are, which it cannot be neceſſary to mention here, but above all the taking up of the Croſs and following Chriſt with it on our ſhoulders: And the vigorous indevour to caſt it off from our own ſhoulders, to faſten it on other mens, and to ſhake the foundations of Government, in order to any ſuch attempt, is moſt diametrally contrary to the true Chriſtian temper, an enmitie to the croſs of Chriſt.