Of the Reasonableness of Christian Religion, Chapter 4
CHAP. IIII.
Of the advantages of Chriſtian Religion in the groſs.
Sect. 1 THere is nothing therefore after the teſtifying of the Truth, ſo proper for this preſent diſquiſition, as the conſideration of the advantages of Christian Religion, and thoſe advanced above all other imaginable advantages of any other Religion, as much as the credibility of Chriſtian Religion is above the credibility of any other that pretends againſt it.
Sect. 2 This I am by my premiſed method obliged to conſider here onelyonly as true in the groſs. And that will be done by this one conſideration, which hath been enlarged on *Second Sermon on Mat. … 30.in other Papers: That the Precepts of Chriſt, eſpecially his ſupperadditions to the former Laws of Moſes, and of Nature, are, beyond all the contrary vices, or the lower degrees of the ſame vertues, perfectly agreeable to Humane reaſon, cultivated, and improved, and heightned by Philoſophy; ſo that that ſhall confeſs thoſe things to be ſtill moſt commendable, and moſt excellent, which Chriſt hath thought fit to command his followers. This might be demonſtrated through all particulars; but I ſhall more ſtrictly reſtrain my ſelf to the advantages of a Christian life, by conſidering it firſt in order to outward, and ſecondly, to inward advantages.
Sect. 3 The outward advantages, are again more publick, or more private: Or the publick there is none ſure more valuable, and more fundamental to all other, then that of Peace, and that is ſo immediately and inſeparably annext to the Chriſtian Doctrine, that would men think fit to be guided by that rule, were but Chriſts precepts conſtantly practiſed, there would be no occaſion of deſtemper, or diſturbance, through the world, either between Chriſtian Potentates among themſelves, or betwixt any Chriſtian Prince, and the Subjects of his own Kingdom.
Sect. 4 Firſt, In What ſtate or condition ſoever a man is placed in any Nation be he King or Subject, this commands him moſt ſtrictly therein to abide with God; every man to content himſelf with his preſent portion, whether it be of Soveraigntie, or of inferior eſtate under ſubjection: Then ſecondly, whereſoever the Supremacie of power is placed by the Laws of any Kingdom, there Chriſt requires ſubjection, and non-reſiſtance in all ſubjects; and both by himſelf, and in the writings of his Diſciples bMatth. 22. 21 Acts 23. 5. Rom. 13. 1 Pet. 2. 13, 18.repeateth and impreſſeth that far more earneſtly on the ſubject, then he doth the dutie of protection on the Supreme; and where they cEpheſ. 5. 22, 25. & 6. 1, 4, 5, 9. 1 Pet. 3. 1, 7.conjoyn them both, there they begin conſtantly with that of ſubjection in the inferior, as being of more univerſal concernment to the peace and preſervation of the whole, and as that which earns the ſuperiors performing of his dutie, as a due reward to their obedience. Thirdly, Chriſt prohibits ſelf-love, thinking highly of ones ſelf, all covetouſneſs, ambition, animoſites, revenge, doing, or returning of injuries, whiſperings, backbitings, diſtruſts and jealouſies, all ſcrupulous preventions of remote poſſible dangers; and fourthly, he commands doing as we Would be done to, bleſſing of enemies, contempt of the world, not valuing any thing which is moſt tempting in it, and, above all things, purſuing of peace, with all men, (in the greateſt extent imaginable) as much as in them lies, and whereever it is poſſible, even over the whole world. And fifthly, the Precepts delivered by Chriſt, (plain and intelligible to all) as they are a ſtandard, by which every man is to meaſure his own actions, ſo are they alſo to examine others, and conſequently they will fortifie againſt ſeducers, and ſlie diſturbers of a peoples peace, if, according to Chriſts direction, we trie them by their fruits, and reject and ſtop our ears againſt all thoſe, whoſe doctrines bring not exact concordance to Chriſtian practiſe along with them. And where theſe precepts are put in practiſe, what poſſible inlet is there left, for diſturbance or ſedition to enter?
Sect. 5 After Peace, Plentie is the moſt deſireable publick good, and that is hardly ſeparable from the former; but, beſide the contributions, which all the fomenters of peace have made toward plentie alſo, Chriſtian Religion hath peculiar waies of aſcertaining any people of that, if its Laws be embraced and practiſed: For, firſt, Chriſt commands labor, and induſtrie, and diligence, baniſhes the idle, as a fforeign. 2 Theſ. 3. 6.diſorderly walker, disbands him as ſoon as he appears to be ſuch. Secondly, he makes the rich man his Almoner, or Steward to diſtribute to every mans wants, as he is able; and as he bleſſes his liberalitie; and renders it the moſt probable courſe to make him rich, ſo he convinces him, that gathering, and hoarding up wealth is the meaneſt, and withall the moſt diſadvantageous follie, and that the only real commoditie, in riches, is the joy, and happineſs of relieving others, and the enhanſing of their future reward by ſo doing. Thirdly, he forbids rapines, defraudings, gaining to our ſelves by any other mans loſſes: And fourthly, by putting the wealth of the world in a channel, to deſcend from ſuperiors to inferiors, from him that hath to him that hath not, from the part that is filled, to that other that is emptied, he makes a certain proviſion for every part of the bodie. And beyond all this, fifthly, he hath taught men, that all the good of plentie is to be enjoyed in a competence, or a ſufficience, (and that there is onelyonly more trouble, and more charge, and more fears, and more temptations annexed to any greater abundance;) And ſixthly, he hath given all his faithful ſervants aſſurance, that he that hath the diſpoſing of all, and knows what they have need of, will never ſo deſtitute them, that they ſhall want theſe neceſſarie things. And when plentie is thus interpreted, and theſe proviſions made for it, there will be little poſſibilitie, that any people that live according to theſe rules, ſhall fail of that certain benefit of them.
Sect. 6 Then for the private outward advantages to every Chriſtian liver, they will be as diſcernible alſo. And theſe are of two ſorts, Firſt, thoſe that have an univerſall influence on the comfortableneſs, and cheerfulneſs of the Whole life, without which neither health, nor Wealth, nor any particular advantage, will have any taſte or reliſh in them. Secondly, Thoſe particulars of health, &c. Of the firſt ſort, I ſhall be confident to prefer the obſervance of one Chriſtian Precept, Attending to a mans particular calling, which, as it is the ſtrict dutie of every Christian, of what rank, or quality ſoever, ſo is it that, which ſweetens the whole life to him, that lives orderly according to that rule. It is certain that aſſuetude, and cuſtome hath a moral efficacie in it, to make every thing pleaſant, that is accuſtomed, (were it not upon that ſcore, it is not imaginable, that ſome ſins to ſome men, which have natural averſions to them, ſhould ever be taught to go down ſo ſmoothly.) By this means, buſineſs and bodily labor it ſelf, which at the diſtance ſeemes moſt uneaſie, to thoſe that have been brought up in it, proves moſt pleaſant and delightful. To ſuch an one idleneſs, and Want of employment is realy the moſt uneaſie affliction of his life.
Sect. 7 And for him that is not brought up to either of theſe, yet we ſee by experience, and are able to give the reaſon of it, from the active temper both of the bodie, and minde of man, that there is no ſuch conſtant torment, as the not knowing what to doe with his time, the having his hours lie upon his hands; for the removing of which, moſt of the vain, or ſinfull mixtures of our lives are ſought out, as cures, or divertiſements, and having no real pleaſantneſs in them, do yet imitate ſome, by ridding us of the contrary uneaſineſs, the burthen of that idle time, which is made more ſupportable by ſuch varieties. Thus hath that uncharitable, and very mean qualitie of cenſuring, and bakbiting, and deriding of others, become ſo frequent, and faſhionable in the world, (ſo inſeparable from all our converſations, the onelyonly modern good companie, as it is called) onelyonly becauſe many perſons have no other imployment for their time, but that of talking, and of that ſort this is the moſt obvious to thoſe, who have neither zeal enough to their own good, nor ſo much of friendſhip to thoſe with whom they converſe, as to make the faults of one another (in order to the reforming or fortifying one another) the ſubject of their diſcourſe. To this and all other ſins and vanities of this nature, this dutie of attending the calling, is a certain Antidote or Cure: The advantages of which cannot be more eminently exexemplified, then among thoſe men, who by miſtake are conceived to have no Obligation of Calling upon them, I mean thoſe, of the Nobilitie and Gentrie in a Kingdome. I ſhall inlarge on this inſtance a little.
Sect. 8 The Calling of thoſe that are not born to Eſtates, of Poſſeſſions, is generally acknowledged to be ſomewhat of labor, or induſtry for the acquiring of Wealth, and to them may reaſonably be confined that part of Adams curſe (which is yet ſweetned to Chriſtians by Chriſt) that in the ſweat of their brows they ſhall eat their bread. But then, thoſe that have ample poſſeſſions left them, ſufficient for themſelves and familie, (and much more) and beſides, a perpetuitie of that to their families for ever, are certainly under no ſuch obligation to labor, to encreaſe ſo fair an heap, or to ſpend that pretious time and ſweat, and induſtrie on the bringing more water into the Ocean, or indeed more Weight unto that burthen of wealth, which lies already an encumbrance (more commonly then a real advantage) on their ſhoulders. Their calling therefore, without queſtion, conſiſts in the ſcattering, not encreaſing, in the diſcreet, charitable distribution of that yeerly revenue, which is committed to their ſtewarding, i. e. in the uſing that wealth (to the richeſt advantages they are able) to the ſervice of God. Such is the ſpending their time, as Citizens not of one Citie, but of the World, enquiring what is the dutie of mankinde, and how they may ſerve God cheerfully in thoſe Precepts of Chriſt, which are of the greateſt perfection, obſerving the wonderful things of Gods Law, and the harmonie which thoſe notes of diſcord make, which to the unskilful or untuneable ear are ſo harſh. This and much more in reference to God, and then in order to men, the well ordering of that part of the Common-Wealth, wherein they are employed, the releiving of thoſe that want, the attracting inferiors, by Exhortation, Admonition, Correption, (but eſpecially by exemplarie acts of all pietie) to the practice of Chriſtianitie, and, as much as in them lies, bringing virtue into countenance, and reputation, into faſhion, and credit in the world.
Sect. 9 That Wealth, and eminencie of place are very proper inſtruments toward this end, will not be needfull to be demonſtrated here, all that is ſeaſonable will be, to conſider what a Treaſure of Joy and Sweetneſs would come in to every ſuch perſon in a Kingdom, by a conſtant cheerful attendance on the ſeverals of this calling, every one of them infinitely more proportionable to the appetites of a generous, ingenuous minde then any thing elſe, which his ambition could ſuggeſt to him: Nothing vulgar or mean in it, and (beſide all the particular delights in every act of each) the great tranſcendent comfort of having ſatisfied Conſcience, the not having lived an unprofitable burthen of the Earth, the having, in ſome meaſure, performed the task, for which he came into the world, would be to him that comes to reap them, unſpeakable raviſhments, though, at the diſtance, perhaps the ſenſuall deſigner diſcerns not ſuch excellencies in them.
Sect. 10 Next are the ſeveral particular external advantages, as they are the deſired portion of every individual man, (which beyond all other prudential methods imaginable) Obedience to Chriſts Precepts provides for us. Of this ſort, Firſt, the health of the bodie (the foundation of all other outward comforts) cannot better be preſerved from diſeaſes, then by ſtrict rules of conſtant temperance, and ſobrietie, and of faſting, and abſtinence ſometimes, of continence, or conjugal chaſtitie, of active and induſtrious purſuit of the buſineſs of the calling; nor can it better be ſecured from wounds and maims, and violent deaths, then by mildneſs, and quietneſs, and ſobrietie, and bearing of injuries, all which are the ſpeciall charges of Chriſtian Religion.
Sect. 11 The very ſame practiſes, beſide theſe proprieties of advantage to the health, and eaſe, and ſtrength of the bodie, have in them a far greater delight, and pleaſure, and gratefulneſs to the ſenſes, then any of the unchriſtian contraries. No pleaſure in eating and drinking, like that in the temperate feeding on the plaineſt, wholeſomeſt diet, and ſo in the reſt.
Sect. 12 For Reputation, another ſpecial outward advantage, it is clear, that beſides, that Chriſtian Religion teaches every man to think better of others then himſelf, forbids judging, and reproaching, and backbiting, and ſo moſt certainly preſerves that Jewel entire to every man. The practiſe of Chriſtian Virtues, commands eſteem and value even from thoſe, which leaſt exerciſe them themſelves. The proud man cannot chuſe but reverence the meek, the debaucht man the temperate, the greateſt ſelf-ſeeker him that moſt diveſts himſelf of all his ſelf-intereſts. There are not three things in the World, which ſo certainly bring a good reputation along with them, as Charity, and Humility, and Conſtancy; and theſe three are the prime commands of Chriſtian Religion.
Sect. 13 After the outward, I proceed to the inward advantages, the advantages of the Soul, and thoſe either of this life at the preſent, or in order to another life.
Sect. 14 The Chriſtian Precepts tend evidently to the bettering of the ſoul in this life: Firſt, by purging it: The Heathen Philoſophers, Porphyrie, and divers others, eſpecially the Pythagoreans, were much concerned in the pollutions of the ſoul, which they diſcerned, and beyond all things in the World deſired, and endevoured the purging them out, ſought to Magick and Sorcery to that end, but terribly miſtook in that way to it. Our Chriſt hath done this by the Grace, and Doctrine of Repentance, as far as is neceſſary for an inferior State. And ſo, is foretold by the old Prophets under the ſtyle of [the deſire of all Nations] and [the exſpectation of the Gentiles] as he that brought with him in his precepts and in his graces, a full ſatisfaction to all the gaſpings, and thirſts, of the moſt rational, and earneſt appetites about us.
Sect. 15 Secondly, by cultivating it with all uſefull knowledge, and true wiſdom. For ſuch, by the Oracles own confeſſion, is Practical Knowledg, and of that kinde all the Philoſophers that ever were, never aſcended to ſo high pitches, as Chriſts one Sermon in the Mount hath done.
Sect. 16 Thirdly, by ſatisfying it, allowing it here thoſe injoyments, which of all others a rationall ſoul is pleaſed with, 1. The pleaſures of friendſhip, of profitable converſation, admoniſhing, and inſtructing one another. 2. The pleaſure and ſpeciall raviſhment of relieving, and refreſhing thoſe that want, of making a poor man happy. 3. The pleaſure of contentment, and deſiring nothing but what we enjoy. 4. The pleaſure of victories, in reſiſting, and overcoming temptations of all ſorts, but eſpecially of overcoming evil with good; and, whenever there is any unpleaſant mixture, then 5. The pleaſure of a difficult obedience, thereby to approve our love and zeal to him, who hath given himſelf for us.
Sect. 17 And fourthly, by daily rewarding of it: 1. By the comforts, and joyous reflexions of a good conſcience (as that is ſet off by the contrary Hell and torments of a bad.) 2. By the ſeverall eaſes that the ſeverall Chriſtian virtues give men here, the eaſe of patience, contrary to the uneaſineſs of rage, the eaſe of contempt of the world contrary to the perpetual drudgery, and toiles of the worldling, the eaſe of the continent man, contrary to the flames, and d…ſquiets of the libidinous. 3. By the preſent experience of Gods loving kindneſs here, in anſwering of thoſe Prayers which are uſeful for us; in denying thoſe which would be hurtful, in reſtraining us ſometimes, in exciting us at other times, in ſpeaking peace to our ſouls, &c. 4. By converſing with God by meditation, by thanksgiving, ſinging Hoſannahs, and Hallelujahs to him, the moſt joyous employment in the World. Nay, by a perpetuall cheerfulneſs, rejoycings alwayes, which, as it would be another mans reward, ſo is it the duty of a Chriſtian. 5. By the exſpectations of a reward in another life, which though future, is yet by the benefit of two Chriſtian virtues, faith and hope, foreſtalled, and anticipated, and made preſent to us. And all theſe, if there were not infinitely more, were ſure advantages enough, to entertain a ſhort life of fifty or threeſcore years, and ſecure it from being weariſome to a Chriſtian, or from needing thoſe ſinful, ſhameful, unworthy divertiſements, that all other ſorts of men, on purpoſe, that their time may not lie upon their hands, are fain to ſeek out unto themſelves.
Sect. 18 Laſtly, the advantages, which a Chriſtian reaps by Chriſt, are in order to another life. And thoſe I ſhall beſt repreſent to you, by ſhewing theſe two things. 1. The Valuableneſs of the reward promiſed by Chriſt, and aſpired to by Christians, infinitely above all other rewards, that any other Religion pretends to beſtow upon men. 2. The Attainableneſs of that reward, and the blame that will light on none but our ſelves, (ſo that we ſhall be bound to acknowledge our ſelves moſt ſtupidly wretchleſs, and irrational) if we do not attain to it.
Sect. 19 For the former, the Valuableneſs of the Chriſtians future reward, infinitely above the wages of any other Religion, that will appear, 1. by the Immaterialitie, and 2. by the Eternity of it: Both thoſe it is defined to be by Christ, and by being ſo, is concluded to be an eternal, infinitely blisful ſtate; And that Christ ſaid true in that, neede not again be proved, God Himſelf having been proved to bear him witneſs, that all that he ſaid is true. The Immateriality of this reward demonſtrates it agreeable, and proportioned to the nobler part of us, the upper or rationall ſoul, all other groſſer pleaſures, the Mahumetans enjoying of Women, and the Jews long life in a Canaan, being gratifications to the viler parts of us, our ſenſes, or bodies, and to thoſe too, in their vilest ſtate, as they are natural, not as they ſhall be ſpiritual (and equal to Angelical) bodies.
Sect. 20 Having ſaid this, I need not adde the ſhamefulneſs, and emptineſs, and unſatisfactorineſs of all bodily pleaſures, proceeding partly from the covetous ingrateful condition of that best-part of us, as the heathens have ſtyled the body, partly from the great meanneſs, and poorneſs, and baſeneſs of all bodily contents, (ſo unworthy to be the ambitions▪ or any thing, but the ſervants, and attendants of the reaſonable ſoul) and the inſtant ſatieties, and irkſomneſſes, that they alwayes are attended with, ſuch, as nothing could make any meer man place any conſiderable value upon them, were not he either cheated into it at the distance, by the falſe gloſſes that other men put on them, and by ſeeing, what hazards are willingly run in purſuit of them; or were he not early engaged in an habitual indulgence to them, which makes that difficult to part with, which he hath enjoyed ſo long, and conſequently which imitates ſome pleaſure, (and is miſtaken for it) by the contrary painfulneſs of giving it over.
Sect. 21 Whereas on the other ſide, the immaterial, ſpiritual, more ſublime ſatisfactions to the pure undefatigable Spirit, the rational, immortal ſoul within us, as they cannot be liable to thoſe baſeneſſes, and emptineſſes, ſo neither are they in danger of thoſe ſatieties; and by ſatisfying, and bleſſing that part of us, which is infinitely moſt excellent in our natures, muſt of themſelves neceſſarily be concluded moſt ſuperlatively excellent, and deſerve, as ſuch, to be infinitely preferred, and moſt valued by us.
Sect. 22 Having ſaid this one thing of the immateriality of the Chriſtians future reward, and agreeableneſs to that part about us, which alone is worth providing for (the happineſſes of the other inferior parts being conſequent to, and included in this, and a proviſion withall being (by the wiſdom of our God) made for them that they ſhall no longer deſire, or want thoſe enjoyments, which is perfectly the ſame, if not, with ſome advantage, better, then if they had them) it is not poſſible any farther improvement, or acceſſion ſhould be made to this reward, but onelyonly by the perpetuating of it.
Sect. 23 And that is that other part of Christs promiſe, That the bliſs, which he thus beſtows, ſhall in reſpect of its own plenitude never be exhauſted or diminiſhed, nor again, through the Repentance of the doner, or the envie of any other, ever be withdrawn or forced from us.
Sect. 24 And this is a great enhanſement, and evidence of the rationalneſs of our Religion, how ſevere ſoever Chriſts commands, or how rigid his exactings are ſuppoſed to be, or what ſharpneſs ſoever we here are forced, or permitted to endure, in approving our obedience to him. If there be any difficulty in the obedience, or ungratefulneſs in the ſufferings of a Chriſtians life, yet the abundant recompenſe of the preſent advantages, and, after thoſe, of the ſoul-raviſhing unſpeakable bliſs (infinitely above the weight of the hardeſt; or rougheſt part of Chriſt task of performances, and above the proportion of the ſowreſt portion, that any pious man taſtes in the afflictions of this life) were they ſuppoſed to be of the ſame equal duration, would make our hopes, and patience, and perſeverance perfectly rational, according to the ballances with which indifferent men weigh, or Husbandmen labor, or Merchants traffick here on Earth.
Sect. 25 But when to every minuit of a pleaſant, not painful obedience, to every mite of preſſure (which God that ſends, gives ſtrength alſo to bear cheerfully, makes matter not of patience, but victory, and rejoycing to us) there is moſt immutably aſcertained to us by Chriſt an eternal (ETERNAL) weight of glory, how impoſſible is it, that thoſe few ſoure drops of ſo ſhort tranſitory obedience, and patience, ſhould not be drowned, and loſt in that vaſt Ocean, whereinto within a while they ſhall be really, and at the inſtant, by Faith, and Hope, they are (in effect, and by equivalence) poured out?
Sect. 26 If there be any thing now left diſputable in this matter, it muſt be, whether it will not be juſtly deemed irrational, that God ſhould ſo over-heap his meaſure, ſo over-proportion his wages to us, reward that ſo gloriouſly, which, if there were never a Heaven hereafter, were, at the preſent, reward ſufficient to it ſelf, and infinitely preferrable before the condition of any other mans life. But the advantage of that being on our ſide, we ſhall have little reaſon to diſpute or complain of it.
Sect. 27 The onelyonly thing imaginable to be replied, will be, that Chriſts infictions are as immaterial, and as eternal, as his rewards, and the reaſon not preſently diſcernible, why our ſhort, empty, nauſeated pleaſures, the ſins of a ſhort life, and the joyes of thoſe ſins, far ſhorter then the ſhorteſt life, ſhould be puniſhed ſo ſadly, and ſo eternally. This ſcruple of the Atheist hath been ſearched to the bottome, and anſwered *Pract. Cat. laſt Edition. pag. 303, 30.in other Papers; and the brief of it is this, That the choice being referred to us, to take of the two, which we beſt like, Eternal death ſet before us on the one hand, to make eternal life the more infinitely reaſonable for us to chuſe, on the other hand, and the eternal Hell (whenſoever we fall into it) being perfectly our own Act, neither forced on us by any abſolute decree of Gods, nor irreſiſtible temptation of the Divel▪ nor our own fleſh, but as truly our wiſh and choice, and mad purchaſe, nay, much more truly, and properly, then eternal Heaven is (when our obedience is firſt ſo wrought by Gods Grace, and yet, after that ſo abundantly rewarded by the doner,) it is certain that if there be any thing irrational, it is in us unkinde, and perverſe Creatures, (ſo obſtinate to chuſe what God ſo paſsionately warns us to take heed of, ſo wilful to die, when God ſwears, he will not our death) and not in him, that hath done all, that is imaginable to be done to reaſonable Creatures (here in their way, or courſe) to the reſcuing, and ſaving of us.
Sect. 28 And ſo this hath by the way demonſtrated alſo, the attainableneſs of that reward, and the no kinde of fault of Gods (he hath ſent his Prophets, his Son, his Spirit, his Miniſters, his Mercies, his Judgements, all ſorts, and new methods of working deliverances: and ſalvations for us and all ſlaughtered, and crucified, and grieved, and abuſed by us) but all meerly of our ſelves, if through our irrationall prides, or ſloths, we do not attain to it. I ſhall not need therefore farther to inlarge on that, eſpecially having *Pract. Cat. 1. Sect. l. 1. p. 6.elſewhere abundantly demonſtrated the truth of it.