Of the Reasonableness of Christian Religion, Chapter 5
CHAP. V.
The exceptions againſt ſome particulars in Chriſtian Religion; and 1. Gods diſpoſitions of Providence.
Sect. 1 IT now remains that I proceed from the groſs to the retail, from the general to the particular view, and conſideration of thoſe particular branches of Chriſtian Religion, which ſeem to men at this time to be leaſt ſupported with Reaſon. And they will be of two ſorts, either concerning Gods Providence, or concerning Gods Commands now under the Gospel. The firſt concerns his wiſdom in diſpenſing the things of the World among men, the ſecond his choice of duties, wherein to exerciſe us.
Sect. 2 For the firſt of theſe, it will briefly be reduced to this queſtion, Whether it can be deemed rational, that injuſtice ſhould proſper, and patience never be relieved or rewarded in this life, as it is every where taught to be the Method of God, and is moſt eminently exemplied on Chriſt himſelf, in his own perſon, in the Goſpel.
Sect. 3 Where firſt, If the queſtion were, whether Injuſtice could be really favoured by God, or by him ſo approved, and encouraged, as to be thought worthy of any the leaſt reward, though but of a cup of cold water, by him, or (as conſentaneous to that) whether Injuſtice by going unpuniſhed here, and by being triumphant in this World, might be thence concluded to be an act either of ſanctity or of innocence, owned, and commended, and juſtified by God, by its thus proſpering, I ſhould then, I confeſs, acknowledg this to be irrational, and not plead, or undertake to be the advocate of that Religion, which ſhould teach one ſuch Doctrine as this.
Sect. 4 For this were to make a God (who by being ſuch, is ſuppoſed to be of an immutable wil, and juſtice) to become inconſtant and contradictory to himſelf, to forbid oppreſſion, as contrary to his wil, and yet without making any change in the matter (without withdrawing what he hath given to one, and diſpoſing it to another, as in the caſe of the Aegyptians Jewells, and the Canaanites land) to reward it, as agreeable to his wil, to pronounce that no covetous perſon, without repentance, ſhall inherit the Kingdom of Heaven, and yet to give the covetous, beſide an infallible title to the Kingdom of God, continued to him, as a ſpeciall Saint of his, the addition of all the bleſſings of this life. In a word, this were the ſame irrational thing, as to affirm, that thief, which proſpered in his aſſault, and actually robbed the Traveller, and perhaps killed him too, to be by that means turned honest man, and that nothing but miſcarrying in his attempt could denominate, or demonſtrate him a thief; that no ſin were any longer a ſin, if it were once acted, no oppreſſion any longer oppreſſion, if it were permitted to come to its fulneſs; that every the fouleſt violence as ſoon as it were come to the height, bearing down all the reſiſtances of divine and humane Laws, and force, did then preſently ceaſe to be violence, and by being the loweſt fiend in hell commence ipſo facte the moſt rewardable Saint: And therefore the onelyonly Religion, that hath been known in the World to maintain and countenance this, that of the Turk or Mahometan, I profeſs to believe abſolutely irrational.
Sect. 5 But for Chriſtianity, that is ſo diſtinctly contrary to this, that the great fundamental Hiſtory, upon which all our Religion at once is built, is the moſt lively example, and doctrine of the contrary. For when Chriſt himſelf was delivered up into the power of wicked men, and by them arraigned, and reviled, and crucified, not onelyonly the Diſciples, which were his conſtant attendants, but his Army of Miriads of Angels, that were alwayes at his command, doing nothing toward his releaſe, when this conſultation of the Sanhedrin became ſucceſsful, and obtained the deſired event againſt him (the higheſt, and moſt proſperous oppreſſion of the greateſt innocence and virtue) then though there were more circumſtances, which might affixe this on God his Father, and ſeem to draw him into partaking in it, then we finde recorded of any, or all other ſinful actions (as that Gods Hand and Counſel did foredetermine this to be done, that God foretold it by all his Prophets, and from the certainty that they could not lie, doth, when it is done, conclude, that Chriſt ought thus to ſuffer, that they that did it, even the chief Rulers of them, Acts 3. 17.had the excuſe of ſome ignorance, untill Gods raiſing him from the dead diſpelled this miſt from before their eyes, that what God had thus foretold, and praedetermined, viz. that Chriſt ſhould ſuffer, he had thus fulfilled, Acts 3. 18. that he that ſuffered, voluntarily laid down his life, and by a ſpeedy taking it up again, was freed from the ſaddeſt part of death, the remaining under the power of it, nay was, in the iſſue, ſo far from being the worſe for ſuffering, that, beſide the glorious advantages that came to his diſciples and children by it, he himſelf was in that humane nature of his highly rewarded, and exalted for this his ſuffering; though, I ſay, all theſe circumſtances concurred to make the injury leſs, the crime more excuſable, and altogether more fit, and more honourable to be charged upon God, and ſo to turn it from the crime of murther, to the vertue of obedience to Gods will, and charity, and benefaction to mankinde, (and even to him that ſuffered) ſet this one act of the Jews, their doing, againſt the expreſs command, and will of God, that thing, which yet was by God *foreign.determined to be done, their crucifying an innocent perſon, that deſired nothing, but their amendment, their committing that act, which by God was forbidden, under the Commandment of murther, is thought fit by that God, whom the Chriſtians worſhip, to be puniſhed moſt prod giouſly, and exemplarily, that ever any ſin of the deepeſt die, and the moſt miſchievous effects, was ever puniſhed, even with the utter deſolation of the whole Nation, and all the prodigies that have been read of, the greateſt pomp of aggravating circumſtances, the calling Heaven and Earth together, to make the execution of theſe crucifiers the more ſolemn and remarkable; ſo far is Chriſtianity from owning any ſuch irrational doctrine as this.
Sect. 6 But this being thus diſclaimed, and the Doctrine, which is acknowledged to be Chriſtian, being cleared to be onelyonly this, that in Gods diſpenſations and providence, and governing of the World, under the Gospel, it is not unuſual for injuſtice to proſper, and patience, and innocence never to be relieved, or rewarded in this life. This I ſhall now aſſume on me to be clear to be perfectly reaſonable; and it ſhall be by thus taking it aſunder.
Sect. 7 Firſt, That wicked men ſhould be permitted to be wicked, when all fair rationable means have ſucceſsleſly been uſed to bring them to repentance, to reſtrain them from waxing worſe and worſe; that they that will not mend by all the probableſt, and moſt effectual means, ſhould at laſt be left to themſelves, and become incorrigible; that God ſhould not proceed from perſwaſion to violence, and force them to be good (contrary to the nature of man in this his ſtate of proficiency, who was created with a wil, or freedom of doing evil, if he pleaſed, and contrary to the nature of free, and rewardable goodneſs, which, if compelled, ceaſeth to be ſuch) who will not be reſtrained from evil without force: This will never be deemed rational in God, who hath another Tribunal to arraign▪ and puniſh thoſe, who will not ſubmit to Exhortation, and Diſcipline here. But on the contrary it will very ill become the ſervant of God for his own eaſe, and ſecurity, to wiſh the diſturbance of that method of God with mankinde, to expect that man, which, when he was in innocence, was created with a liberty to chuſe the evil, ſhould now amidſt the briers, and thorns, after the provocations of a long vitious life, have ſuch ſhackles laid on him, as that he ſhould not be able to break Gods Bands and Laws; and all this onelyonly that the good man may be protected, who, if he be not, knows that 'tis far more for his advantage, then if he were.
Sect. 8 Secondly, That they which are wicked, and have caſt off all reſtraints of Divine and Humane Laws, which break through all the ties, and ſecurities, that promiſes and oaths can lay upon them (the greateſt protection for innocents, that any Religion, or Law, hath ever provided for them) ſhould, by theſe advantages above other men, be able to over-reach, and defraud others; and by this means having acquired a power of hurting, ſhould, when they have it, make uſe of this power, to do what is moſt agreeable to their luſts and intereſts to do, This again hath nothing in it ſtrange, or irrational: It is far more ſtrange, that it is not alwayes thus, that (wicked men, allowing themſelves all the liberty, and being by their very ſins furniſhed with all armor, and inſtruments to work their will, and all innocent men, that reſolve to continue ſuch, being by this means diſarmed, and naked before them) the wicked ſhould not get the whole World into their poſſeſſions.
Sect. 9 This certainly were to be expected, and by this means all that have wicked inclinations, would, in any humane likelihood, be encouraged to act to the height of their power of hurting, were there not a peculiar hedg of providence to defend the meek, without any of their own (conſiderable) contributions toward it, to guard them wonderfully in the open field, without any viſible means of doing it: And if this ſhall otherwiſe happen at ſome one time, perhaps but once in many Ages, and that for ſome very great end, in Gods Wiſdom more conſiderable to the Godlike Government of the whole World, then the miraculous reſcuing of a few meek innocents from a ſhort oppreſſion (in earthly things, which are not worth their poſſeſſing) could be deemed to be; there is ſure no great wonder in this, nothing irrational in the ſometimes permitting of it.
Sect. 10 He that were ſecured in his inheritance in a quiet Kingdom, as long as any man enjoyed his own, as Majeſty were permitted on the throne, or Law, and Juſtice on the bench, would never deſire a fairer conveyance, or a longer leaſe of the moſt valued poſſeſſions of this life; and this ſecurity remains to the meek man, though once in many Ages it may have happened not to prove good unto him.
Sect. 11 And as there hath been nothing ſtrange, or irrational on the part of the wicked oppreſſor that proſpers, ſo next on the part of the patient, or ſufferer, that ſmarts under him, there will appear to be as little.
Sect. 12 For firſt, Abſolute innocence is a thing, which (ſave in the perſon of Chriſt) hath never been met with in Man or Woman on the Earth; and therefore he that is guilty of no fault in one particular, may yet be culpable, and puniſhable in many others; he that is legally poſſeſt of an eſtate, and hath done nothing to forefeit it in Law, may yet have ſinned againſt God, and ſo have puniſhments due to him from that eternall Juſtice; which if they fall upon his body, or eſtate in this World, there is nothing irrational in that, but eſpecially if ſo light a Diſcipline may paſſe for all the revenge, and (through the ſufferings of Chriſt, and interpoſition of mercy) avert all future puniſhment, and be accepted in commutation for the torments of another Judicature, this ſure is all the charity and bounty in the World, that may be admired, but not complained of as unreaſonable.
Sect. 13 Secondly, That thoſe that for their other faults might juſtly be puniſhed, ſhould have this puniſhment inflicted on them by thoſe which themſelves are wicked, and are actually ſuch in thus afflicting them, If this ſeem to have any thing unreaſonable in it, it will ſoon be anſwered by the neceſſity of the matter, which makes it impoſſible for any but wicked men to be employed in it. The Iſraelites were once uſed to root out the Nations, but that by an infallible Commiſſion from God, the Supreme Law-giver (and whoſe will being once made known, over-rules all former Laws) and the univerſal owner and diſpoſer of all the World, and the poſſeſſions thereof: And by this Commiſſion this became to them not onelyonly lawful, but neceſſary, an act not onelyonly of juſtice, but of obedience; and ſo upon the like Commiſſion, the Levites killing their Brethren was an act of ſanctity, a conſecrating themſelves unto the Lord, thoſe bloody Sacrifices were in a manner the Ceremonies of their Conſecration to their Prieſts Office. But then, firſt, all this depended upon the infallible validity of their Commiſſion, which had it been falſly pretended by them, or had they not been aſcertained that it came from God, their actions had been as ungodly, and murtherous, as Abrahams ſacrificing his ſon muſt have been deemed, without the like Commiſſion: And ſecondly, this Commiſſion was by no means to be enlarged to any other, but thoſe particular ſubjects, or matters, to which it was given. The Jews might not at that time have deſtroyed or invaded any other Nation, upon the face of the Earth, nor might the Levites at any other time have killed their Brethren, on ſtrength of that command, much leſs may any other People of any other Nation, on ſtrength of that example. And ſo now that ſuch Commiſſioners are out-dated, when all is left by God in the hands of ſtanding Laws, in oppoſition to new Revelations, and conſequently when that which is moſt juſt for me to ſuffer, or God to permit (or by proſpering in him, to inflict on me) is moſt injurious in him that doth it, were it not perfect fury, much above the pitch of irrational, to demand that Gods deareſt Children ſhould act as the vileſt men? To require ſuch explicite contradictions, that none but godly men ſhould be permitted to oppreſs, to kill, to commit Sacriledge, to lay waſte, and to deſtroy, to break all thoſe Commandments of God, which he that doth, ipſo facto, ceaſeth be to godly? If there be any wickedneſs to be done in a City, ſhall the righteous be the onelyonly men to doe it? This were worth wondering at indeed: But for the wicked, whoſe trade it is, whoſe joy of heart to be thus forever occupied, he is in his element, he needs no call, or incitation to do it. The turning him out of that office, and employing any body elſe, were the greateſt unkindneſs to him, as the caſting the Divels out from tormenting the man, was by them looked on as the deſtroying them before their time, whereas the Angel of Light, would have looked upon it as a degree of Hell, had hee been ſent in, on that errant to torment him.
Sect. 14 Thirdly, Beſide the perfect reaſonableneſs of having offenders puniſhed temporally here, (which were reaſonable, if it were for ever in another World) there is a ſecond, not onelyonly Juſtice but Mercy in ſuch ſufferings, on whomſoever they fall. They are Admonitions, and Doctrines, and Spirituall Medicines, Diſciplines of the ſoul, to awake us out of ſecure, and ſtop in wilful ſinning, and are by God on purpoſe made uſe of to that end, when proſperity hath been long uſed, and experimented to have no ſuch auſpicious influences in it, to be proper to feed, and foment, very improper to ſtarve, or ſubdue enormities. And if the Phyſitian adminiſter a bitter Potion, if the Surgeon apply a Corroſive, or Cauſtick, when Julips, or Balſoms are judged, and proved to be uneffectuall, ſure it is not the manner of men to count ſuch methods irrationall.
Sect. 15 Nay, it will be no Hyperbole to affirme, that the addition of ſuch documents as theſe, may ſometimes deſerve to be preferred, and more pretiouſly valued, then all the Doctrines in the Book of God it ſelf without theſe, one ſuch ſeaſonable Application, then all other Receipts in his diſpenſatorie. The Word of God gives rules of living to all men, but thoſe ſo general, and unapplied, that it is ordinary for paſſionate men not to ſee themſelves concerned in them. Theſe puniſhments and viſitations will be able to bring home, and make us, while we are under the Diſcipline, confeſs, that we are the very men to whom by peculiar propriety they appertain.
Sect. 16 But there is yet a third ſublimer benefit, of ſuch diſpenſations of God under the Goſpel, which will render them abundantly rational. And that is the exerciſe of many Chriſtian graces of the greateſt price in the ſight of God, and ſuch as ſhall be ſure to be the moſt richly rewarded by him, which were it not for ſuch changes as theſe, would lie by us unprofitably, ſuch are Patience, Meekneſs, Humility, Contentedneſs with whatever lot, faithful dependance on God in all outward things, thanksgiving for plenty, and for ſcarcity too, a ſubmitting to Gods Will in ſuffering, as well as doing it cheerfully, yea, and to his Wiſdom too, in reſolving Gods choices for us to be abſolutely fitter for our turns, then any our own wiſhes; and laſtly, that Wiſdom, which Saint James ſpeaks of, the skill of Spiritual judging, James 1. 5.which can really prefer this ſtate of ſuffering for Chriſt, (an excellence that Angels do not partake of) beyond any other ſtate or condition of life.
Sect. 17 Were it but onelyonly for the variety, that all the burthen of the day might not lie on thoſe graces, which are exerciſed in fair weather, but that thoſe other, provided for the ſtorm or winter, might take their turns and give them ſome relaxation, this would be very rational and uſeful for us, as Ariſtotle ſaith, that the change of motions from up hill to down hill, and ſo back again, doth provide againſt laſſitude, more then the conſtancy of any one, be it in the eaſieſt ſmootheſt plain, becauſe that layes all the burthen inceſſantly upon one pair of muſcles, without any relief or aſſistance from any other. But when withall, every exeriſe of each of theſe graces hath attending it an addition of more Gems in our Crown, more degrees of Glory in another World, (that I may not adde alſo of preſent Joy, and Satisfaction, and Raviſhment in the preſent exerciſes here) then ſure the ſuperfluities, and pleaſures of this life, the any thing that is ever taken from us by the Harpies, and Vultures of this World, are richly ſold, and parted with by the Chriſtian (which knows how much, or indeed how little they are worth enjoying) if they may thus bring him in that rich fraight of never fading bliſs in another World. And this will ſerve for juſtifying the rationalneſs of Gods dealing with us now under the Goſpel, in reſpect of his Providence.