Vindication of the Truth of the Christian Religion, Religious treatise · Section 4 · Subsection 7
VII Portraiture of the Chriſtian Religion, as it is conſidered in its Morality.
WEre we never ſo little acquainted with what paſſes within us, we ſhould not only find that the two principal Faculties of our Soul, the Senſitive, and Intellectual Apetite by conſent alternately deceive one another; but we ſhould alſo perceive that it is almoſt impoſſible to undertake to rectify the one, without increaſing the Diſorders of the other.
If by the Knowledge of thoſe things we were before ignorant of, we remove the Darkneſs of our Underſtanding, we uſually then grow proud of our Learning: And if we ſatisfy our Deſires by ſoothing our Paſſions, we often cheriſh the moſt dangerous Principles of Errour and Prejudice that obſcure the Light of the Underſtanding. And 'tis a Truth but too well experienced, that the Knowledge which enlightens the Underſtanding, often corrupts the Heart; and a Sin indulg'd in, which ſatisfies the Heart corrupts the Underſtanding.
And this is the cauſe of the ill Succeſs thoſe Men have met with, who endeavour'd to regulate the Deſires of Man. For ſome obſerv'd not the Dictates of Right Reaſon, in being too indulgent to their Paſſions, as the Epicureans, who making Pleaſure the only End of Man, debaſe him to a Brute to render him more happy. Others were puff'd up with a kind of Spiritual Pride in aſcribing the knowledge of too many things to their Reaſon; ſuch were the Stoicks, who forgot that they were Men, becauſe they had ſuch a deep penetration of Mind, and attempted to exalt Man above himſelf, by infatuating him with the Conceits of his own Wiſdom.
But God, who knows beſt what Remedies are moſt proper for us, has given us a Religion which ſatisfies the Heart, without corrupting the Ʋnderſtanding, and enlarges the Ʋnderſtanding without corrupting the Heart; and that becauſe it ſatisfies, and yet mortifies; it enlightens, and yet confounds the Underſtanding. If to the Underſtanding ſeveral great and ſublime Truths are revealed, it has not therefore any pretence to exalt it ſelf; becauſe it knows that Knowledge to be above its Capacity, and ows it only to Revelation. If the Heart finds the Objects of Religion anſwerable to it's infinite Deſires, it has no reaſon to be puffed up by them; becauſe thoſe Objects deſtroy its darling Paſſions and vitious Inclinations. So that the only means to enlighten, and at the ſame time humble our Underſtanding, was to intermix ſome Obſcurity with the Light of Revelation; and the only way to ſatisfy the Heart, and prevent its being puffed up, was to qualify ſome ſorrowful and mortifying Duties with the extraordinary Promiſes of the Goſpel. Thus the Severity of Chriſtian Morality, and the Obſcurity of its Myſteries are two different means which God has made uſe of to enlighten the Underſtanding, without puffing up the Heart, and to ſatisfy the Deſires of the Heart without flatering thoſe Paſſions which corrupt the Underſtanding. Which manifeſtly ſhews, that the Chriſtian Religion has not only the Divine Stamp upon it, ſince it contains the true manner of reforming and regulating the Deſires of Mans Heart; but alſo that the Severity of the Chriſtian Morality, and the Difficulty of its Myſteries, which ſhock the Incredulous moſt in the Principles of Chriſtianity, were purpoſely made uſe of by God in his eternal Wiſdom, as the moſt proper Means to ſanctify Mankind, which is the grand Deſign of the Chriſtian Religion.
We have then here the Two moſt eſſential and moſt important parts of our Religion, Its Morality, and Myſteries: The latter are neceſſary in reſpect of Faith, and the former is the Rule of thoſe Duties which God is pleaſed we ſhall perform, as a Means to attain Everlaſting Life. It would be ſuperfluous to lay down here at large, what Doctrin or Precepts are contained in the Goſpel, becauſe it has pleaſed God that we cannot pretend any Ignorance of them; and beſides, 'tis the Truth of Religion in general we are now treating of; we are oblig'd to ſpeak here only of Chriſtian Morality, and the Doctrin of Faith in general.
As for the Morality of Christ, it has ſo many remarkable Characters, that it is impoſſible to reflect upon any of them, without immediatly acknowledging its Divinity.
For, I. 'Tis it ſeems a Paradox to the Senſes, to the Heart, to the Mind, and Nature of Man. It was never before heard of or known, that a Man muſt take up his Croſs, and think thoſe Bleſſed that are poor in Spirit; that mourn, and are perſecuted for Righteouſneſs ſake; that we muſt love our Enemies, and pray for them that ſhall revile and perſecute us; that we muſt not only comfort our ſelves in the midſt of our Afflictions and Croſſes, but alſo rejoyce for being thus afflicted, and eſteem our Happineſs and Glory the greater, as our Sufferings are increaſed. Men, I ſay, had never ſuch Thoughts before; and the Puradoxes of the Stoicks are nothing to theſe; for here we find, to our great ſurprize, that a few poor Fiſhermen, ruſtick in their Speech, preach ſuch Maxims abroad as are as far above the ordinary Capacity of the Underſtanding, as they are contrary to the Affections and Inclinations of the Heart.
II. 'Tis obſervable, that Chriſtian Morality ſeems to be a very ſad and mortifying thing. For it curbs and reſtrains all our Paſſions: Self-love repines at it: Ʋoluptuouſneſs can't endure it. Pride is wholly humbled and mortified by it; and thoſe who ſeem to allow of it moſt, cannot but privately hate it, when ever their Hearts are engaged in any Paſſion. It has been often obſerv'd, that there have been Chriſtians in all Ages, who attempted to pervert the ſenſe of it, by putting ſuch Gloſſes and Interpretations upon it as were more conformable to their Inclinations, than to the Truth it ſelf; and by endeavouring to extirpate it at leaſt indirectly, when they durſt not attempt it in a more open manner. But let no man imagin that this Morality was offered to the World under any Diſguiſe. Chriſt, who among ſo many other wonderful Characters of his Calling, has a very remarkable one, and that is, never to flatter the looſe Inclinations of Men, plainly declares, that whoſoever will be thought his Diſciple, muſt pluck out his Eyes, and cut off his Hands; muſt hate himſelf, deny himſelf, nay even hate his own Soul, &c. Expreſſions which explain one another, and certify us that the Pains and Torments the obſervers of his Morality muſt undergo, are like unto thoſe which Men endure when they cut off their Arms, or pluck out their Eyes, or are in a manner ſeparated from Themſelves. There is nothing in all this, like the cunning Addreſs and ſubtle Management of Men in the World, when they endeavour to eſtabliſh new Doctrins; and it evidently appears that Chriſt alone is a Teacher come from God.
III. The better to comprehend this, it is obſervable, that all the Principles of Chriſtian Religion depend upon Humility as their chief Foundation. For if we pretend to the qualification of Chriſt's Diſciples, we muſt be meek, ſingle in heart, poor in Spirit, weary and heavy laden, little in our own Conceits, Lambs, little Children in Innocence and want of Malice, and Servants of other Men. Chriſt has united two different qualities, before not eaſily reconcilable, the Humility of the Heart, and the Light of the Underſtanding, charging us to be wiſe as Serpents, and harmleſs as Doves. 'Tis manifeſt this Union was neceſſary for the true Sanctification of Mankind, a Secret indeed Men had not yet been able to find out. There have been ſome who have forſaken their Intereſt, and have been either burnt, or had their Arms and Hands cut off, who durſt encounter Death it ſelf ſupported by Pride and a vain hope of Glory, which they prefer'd before all things: But it was never known that Men had ſo little Self-love, as to ſacrifice their Lives, unleſs at the ſame time they could make their Name immortal: Such a Miracle is only to be produced by the Chriſtian Morality.
IV. After what has been ſaid, we ſhall have leſs Reaſon to wonder that this Morality roots up every Vice, ſince all Vices proceed either from Pride or Ʋoluptuouſneſs. This Morality then, which ſubverts the former by the ſevere Mortifications of Repentance, and deſtroys the latter by the Ideas it gives us of the Greatneſs and Perfection of God, as oppoſed to our Wretchedneſs and Miſery; I ſay this Morality contains every thing abſolutely neceſſary to extirpate our Vices in their firſt Riſe, and ſtifle them even in their Birth. We may alſo affirm, that it comprehends all in one word; and that our Saviour by giving this Command, thou ſhalt not Covet, its full extent, and ſo carefully enjoyning the Purity of the Heart and Conſcience, in oppoſition to the falſe Gloſs and Interpretation of the Scribes and Phariſees, who neglected the Inſide, and took care only to keep the Outſide clean; has eſtabliſhed the true Principle of our Sanctification, which few People were before acquainted with, and none put themſelves to any great trouble or enquiry to find out.
V. And this is another divine Character of the Chriſtian Morality, that in two words it eſtabliſhes the Principle of all Chriſtian Virtues. A little knowledge of Mans Heart will teach us that Self-love aſcribes every thing to it ſelf, and prefers us before God, to whoſe Glory all our Actions ſhould tend as to their common Center. It ſacrifices every thing to it ſelf: It deſires every thing, and blindly led aſtray by its own Inclinations ſeeks even thoſe things that are contrary to its own good: All its Motions are but ſo many Mediums to this End; ſo many eager Wiſhes for what is not its own; ſo many Tranſports for Glory, or Pleaſure, its greateſt Object; ſo many ſecret Steps to attain them, or ſo many Hypocritical Self-denials, whoſe chief End is to carry that by ſurprize which they ſeemingly refuſe. Whether the Body wallows in voluptuouſneſs, or whether there is ſuch a falſe pleaſure in Pride, as obſcures the Light of the Underſtanding, and caſts a Miſt before the Soul; whether Intereſt makes us ſteal, or Hipocriſy teaches us to over reach People, or Ambition makes us attempt to gain what is not our own; Give things what Name you pleaſe, both Virtues and Vices in the Hearts of Worldly-minded Men, are but ſo many Means which Self-love makes them interchangably uſe to carry on their Intereſt. What then is to be done to reform theſe Irregularities, and eſtabliſh a Principle of Virtue as true and equitable as Self-love, the Spring of them, is impure and corrupt? Oblige Men only to love God above all things.
For as the Preference of our Selves before God is as it were the Source and Spring of all Vices; ſo without doubt the Preference of God before our Selves will give life and riſe to all other Virtues. The Love of God will reform all the Irregularities of Self-love, which will be no more culpable in aſcribing every thing to it ſelf, when we ſhall dedicate and give up our Selves, our Thoughts and Actions to God. Self-love will no longer be blindly ignorant of its true Intereſt, which conſiſts in carefully pleaſing him, from whom we have received all things. A Man can't love God, without delighting to reflect upon him, nor reflect upon him, without humbling himſelf before him. He that loves God, will certainly raiſe himſelf above his Paſſions, diſdain to indulge every vitious Inclination of his Heart, and by living conformably to the Divine Will in all Justice and Temperance, endeavour to be like that perfect Deity, whoſe bright Image he bears. Thus we ſee what ſolid Virtues proceed from the love of God. But how comes it that Chriſt made ſo happy a Choice, and had ſo good Succeſs, in eſtabliſhing the Foundation of his Morality?
VI. To be ſatified in this, and be aſſured of his Succeſs, we need only follow the Notions his Morality gives us of Virtue, to attain to the true Principle of Happineſs. Men had too long in vain expected the happy conjunction of two things, which Nature and Reaſon tell us ought to have been joyned together: And becauſe they had no ſolid Virtue, therefore had they no real Felicity. Their Happineſs was anſwerable to their imaginary Virtues; and as thoſe Virtues were but a Compound of Pride, ſo their Felicity was but a falſe vain Joy, pleaſing yet empty, overcoming and deluding the Senſes, but not ſatisfying the Mind. And this Brutus himſelf freely owned at his Death. But the Satisfaction we reap from the Chriſtian Morality is excellently ſuited to the Solidity of thoſe Virtues it preſcribes, and the Spirit of Holineſs is the Eſſential Principle of our Felicity. In following the way to Virtue, which Christ has ſet down, we follow alſo that which leads us to Happineſs. If we take away Concupiſcence, we cut off a fruitful Source of Miſery, and remove an infinite number of Cares and Troubles which tend to that as to their Center. If we love God as we ought, we ſhall take as much pleaſure in the Advancement of his Glory, in the Contemplation of his infinite Perfections and Felicity, as if we poſſeſſed them all our ſelves. We ſhall delight as much in the Contemplation of the Beauty and Magnificence of the World, as a Son in the ſight of the Greatneſs and noble Magnificence of his Father's Poſſeſſions. The Glory of God will then be our Glory; his Advantages will ſeem to be ours; and by making him the fole Object of our Love, we ſhall at laſt be made partakers of his infinite Felicity. Reaſon and Experience teach us that theſe are moſt undeniable Truths.
For ſince Experience aſſures us, that he who loves any Object, derives his Satisfaction from the knowledge of it; a Man muſt doubtleſs neceſſarily be happy in loving God, ſince he finds in that ſingle Object every thing that is capable of ſupplying his Neceſſities. He lives ſecurely, becauſe he relies upon God: He fears not the loſs of any thing, knowing that every thing paſſes away; but that God alone remains always the ſame. The conſideration of futurity diſturbs him not in the leaſt, becauſe God abideth for ever. He delights in Solitarineſs, becauſe he has thereby the greater opportunity to entertain himſelf with God. He is not dejected with Fear or Deſpair at any Afflictions, looking upon them as ſo many fatherly Chaſtiſements, or Trials of his Patience, which all conduce to his Welfare and Preſervation: He is certain that he ſhall poſſeſs Joy and Immortality, becauſe he knows that all thoſe things are eminently in God. Turn the Matter which way you pleaſe, it is impoſſible for us to love God, without being intirely pleaſed and thus delighted with him; which we cannot be, without a full and entire Satisfaction, ſuch a one as thoſe Men have, who think they want for nothing, and that they have found comprehended in one Object whatever they could deſire.
It is therefore certain, that the Idea of our Duty leads us to the very Principle of Happineſs; a clear Demonſtration of the Juſtneſs of that Duty, and an undeniable Proof that the Morality which ſo recommends it to our practice and obſervance, muſt neceſſarily be pure, ſound and true.
VII. But 'tis not ſufficient that the Meaſure of Virtue, which Christ preſcribes us as the Foundation of the Law and the Goſpel, ſhould be the Meaſure of the particular Happineſs of every individual Perſon; it farther eſtabliſhes the Proſperity and Welfare of publick Society; and by a happy Privilege it has above all other Virtues, it cauſes the publick Good to concur with the Advancement of the Private, and the private with that of the publick. For inſtance, what will follow from the practice of Charity, which enjoyns us to love God with all our Heart, and with all our Mind, and our Neighbour as our Selves? The Reſult of it will be, that every Man's Intereſt ſhall be the ſame; that there ſhall reign no Hatred or Animoſities, no Jealouſy or Competition amongſt them; that every Man will thank God for the Bleſſings that others have received at his hands; that Charity will make every thing our own; that we ſhall be happy in other Men's Advantages, as a Son in the Proſperity of his Father, and a Father in that of his Son; that a publick Society will make but one Family more cloſely united, ſince Charity can make thoſe things equal that humane Paſſions had before diſtinguiſh'd, and much the happier, ſince the Happineſs of one ſingle Perſon ſhall be enjoy'd by all, and the Happineſs of all by each ſingle Perſon.
'Tis eaſy to foreſee what Objections our Incredulous Adverſaries will make. They will ſay, that Chriſtian Morality is undoubtedly a very fine Idea of true Perfection; but very unprofitable; ſince it is ſo far raiſed above our ordinary Strength and Capacity. The Anſwer to this Objection depends upon thoſe Reflections we ſhall continue to make upon the Characters of this Morality.
VIII. We therefore aſſert, that altho by reaſon of the continual Warfare betwixt the Fleſh and the Spirit, we cannot obſerve this Chriſtian Morality in its full Perfection, and conſequently cannot be ſenſible of the advantages which accrue to us from it in their utmoſt extent, it is enough if by obſerving it according to our preſent condition, it procures us a thouſand advantageous Effects, which clearly demonſtrate, that it is not a meer Idea: And this is ſuch an undeniable Truth as is daily confirmed by Experience; ſo true it is that the ſtrict obſervance of this Divine Morality tends to our Profit and Welfare, that Parents themſelves wiſh it to their Children; Husbands to their Wives, and Wives to their Husbands; Servants to their Maſters, and Maſters to their Servants; Princes to their Subjects, and Subjects to their Princes; Creditors to their Debtors, and Debtors to their Creditors, as the Principle of Fidelity, Love, Ʋnion, Virtue, and even of Joy and Satisfaction.
Self-love indeed looks upon it as a meer Idea, eſpecially when it commands it to ſhake off its evil Inclinations, and thinks it ſelf not able to obſerve it ſtrictly; but ſtill it thinks it very juſt, reaſonable and perfect, when there is occaſion to reform other men's Imperfections and Vices; and it is well pleaſed to ſee (if it be not extreamly degenerated into the worſt Irregularities) that that Bridle ſufficiently curbs, at leaſt in other Men, their Concupiſcence and unruly Paſſions, whoſe End is only to confound, ruin and violate all things.
IX. But that which wholly ſecures Chriſtian Morality from the Reproach it might be charged with in this reſpect, is that it is it ſelf either endowed with ſuch Strength as muſt neceſſarily exalt the Souls of Men, or contains ſuch Objects, which together with the efficacy of that Spirit which continually attends them, outweigh the moſt ſenſible Objects, and that paſſionate Inclination we all have for the World. Philoſophers indeed may be very juſtly charged with this Reproach, namely, that their Morality is meer Speculation, becauſe their excellent Maxims have no Motives powerful enough to ſupport them. They tell us, 'tis true, that we muſt overcome our Selves, and renounce our evil Deſires; but if once they are asked the reaſon of it, they are much perplexed how to ſolve the Query. It cannot be denied, but that their Morality is very Excellent; but the Motives that induce Men to obſerve it, are weak; and a little Renown acquired in practiſing that Virtue they ſo ſtrictly recommend, as alſo the Title of Wiſemen, and that abundance of Vanity always concomitant with it, are very weak Inducements to conſtrain the Heart of Man to deprive it ſelf of its darling beloved Paſſions.
But it is not ſo with the Morality of Chriſt, which is wonderfully ſupported by the Motives it lays before us. Every thing is coherent in it, and all the Parts proportionable. It requires our Obſervance of many hard and mortifying Duties. It curbs the Affections of the Heart, and mortifies the Fleſh. But ſince that cannot be done without great Difficulty and more than ordinary Endeavours, it promiſes us a magnificent and glorious Reward. The Greatneſs of the Promiſe is ſupported by many terrible Threatnings, and both theſe Objects are confirmed by ſuch Favours, as are very proper to gain our Affections.
The Bleſſings are a ſure Token of the Truth of the Promiſes; and the Truth of theſe makes us believe that of the Threatnings. I grant, the Promiſes of a bleſſed Life and Immortality, which we find in the Goſpel, are very great and glorious; but ſtill not greater than that which Jeſus made to Two of his Diſciples, when he called them unto him, ſaying, Come after me, and I will make you Fiſhers of Men. There was leſs probability that a few poor ignorant Fiſhermen ſhould have been able to catch in their Nets, the Doctrin, Authority, Wit and Eloquence of Men, than that we ſhould ſee God after Death.
The Truth of his Promiſes cannot ſubſiſt without that of his Threatnings; and 'tis evident, when he promiſes that the pure in Heart ſhall ſee him, he threatens alſo to exclude thoſe that are not ſo, from the beatific Viſion.
Let not Men therefore ſlatter themſelves; let them ſhake off their Unbelief of the ſevere Puniſhments that attend the wicked after this Life. Their Reaſon will tell them, that God can do no leſs than baniſh thoſe his Preſence, who have perſiſted in a wilful deſign of offending him by their Sins, and that ſuch a Baniſhment is attended with the greateſt of all Miſeries, and that is, eternal Death. The Stings of Conſcience convince us of this, and the Promiſes of God inform us of it. His Juſtice points it out to us: His Law teaches it, and the Goſpel confirms it. The very Nature of things will not ſuffer us to doubt it, ſince God cannot direct Man to the true end of his Creation, without revealing himſelf to him; and he cannot reveal himſelf to him, without making his Will known to him according as he pleaſes; nor can he make his Will known to him, without giving him a Law; nor give him a Law, without annexing to it ſuch Motives as muſt be either Promiſes, or Threatnings deeply engraven'd in the Conſcience, if they accompany the Law of Nature; but deliver'd in writing if they follow the written Law; nor can he make ſuch Promiſes or Threatnings unto Men, without being punctual in the accompliſhment of them. And can we have any greater Certainty than that which is ſo viſibly founded upon the Veracity of God, and the Nature of things themſelves?
There is nothing therefore capable to free Man from this Neceſſity, and it is to no purpoſe to alledge his Meanneſs and Wretchedneſs; for that Circumſtance rather aggravates the Crime, than excuſes it, it being impudent beyond all pardon for a Traytour to plead Innocence, becauſe he is a Peaſant and not a Lord. It will be alſo in vain to lay the Fault upon the evil Temperament of Body and Mind. For if either ſubmits to thoſe Reaſons which you have for committing no indecent action before a Sovereign, and if that and all its Paſſions are calm, when you fall into any Danger, or expect Sentence of Death; there is the ſame Reaſon that the Preſence, the Will, and Judgments of God ſhould have the ſame effect upon it. Nor will Ignorance be any Excuſe. It would indeed juſtifie you (if it were not only a bare pretence) as it does Brutes, Children and Ideots. But what Man knows not his Duty? 'Tis alſo in vain to rely on the Mercy of God; for that extends not to impenitent Sinners; and the Almighty ſaves only thoſe that deſire and endeavour to be ſaved. Laſtly, 'Tis meer folly to aſſert that eternal Puniſhments are diſproportionable to the weakneſs of our Nature. For is not God himſelf eternal, whom you have offended? And is not your Soul alſo eternal that has Sinned againſt him? Self-love however blinded thinks not life eternal a thing diſagreeable, and imagins nothing in it diſproportionable to our Condition. But 'tis ſhock'd at the Thoughts of everlaſting Pains, and therefore willing to believe them improbable Dreams and Whimſies. But why it does ſo, is hard to be imagin'd, unleſs we ſuppoſe its deſign to be at any rate to impoſe upon it ſelf.
In the mean while ſince you can neither deſtroy the Eternity of God, or the Soul, which Reaſon it ſelf forces you to acknowledge, you muſt either ſuppoſe that the Soul is to dwell eternally with God, or that it muſt be eternally baniſhed from his Preſence; that is, that it muſt live, or die eternally. For to live with God is to enjoy the greateſt Perfection of Happineſs, and to be baniſhed his Preſence, is certainly the greateſt Miſery that can be thought of. As ſoon as we know the Exiſtence of God, that the Soul has no Parts, and that 'tis incapable of any Diſſolution; that its Nature, altogether diſtinct from that of Matter, cannot be buried under the Ruins of the Body, it is then very hard for us to oppoſe the Doctrin, which the Goſpel teaches us concerning the State of the Soul after Death. Nay, we are ſo far from impugning of it, that there is even a Neceſſity incumbent upon us readily to embrace the ſame. For if the Souls of the Wicked, together with thoſe of the Good, are equally to be baniſhed the Preſence of God, then Reaſon, Nature, and all our other Knowledge impoſe upon us, in giving us Hope of a future Reward. And if the Souls both of the Wicked and the Good are to enjoy alike the Preſence of Almighty God, then too thoſe very Principles delude us, in making us dread his pretended Judgments; and ſo Gods Juſtice and Veracity, together with all our other Knowledge, are at an end. To avoid therefore falling into ſuch an impious Aſſertion, we muſt own, that the Souls of the Good are to dwell for ever with God; but that contrariwiſe, thoſe of the Wicked are to be baniſhed his Preſence, and in owning this we affirmthe only thing in the World that is moſt agreeable to all our Knowledge, and moſt viſibly flows from the nature of things themſelves.
The Bleſſings of God excellently anſwer his liberal Promiſes, and the formidable Severity of his Puniſhments. All the Creatures of this viſible World conſpire together to do us good: And beſides all the temporal Bleſſings daily conferr'd upon us, beſides the whole Earths being repleniſhed with the Knowledge of the true God; the Hearts of Men are ſanctified, their Souls comforted, the Goſpel preached throughout the whole World, the Son of God died for our Offences, and was raiſed for our Juſtification; our crucified Saviour came out of the Grave to bring us Peace from God, and ſeal the Truth of his Goſpel by his frequent Apparitions after his Death; there was a viſible and frequent Effuſion of the Gifts of the Holy Ghoſt upon Men, a multitude of Martyrs ſent from God to reclaim the World by their Examples and Converſation, from Vice and Idolatrous Superſtition; all theſe things, I ſay, are ſuch Bleſſings as are wonderfully ſuitable to the Promiſes and Threatnings of God, and fully convince us that the Chriſtian Morality has as many Objects to exalt and comfort Men's Souls, as it has to excite and terrify their Minds to the performance of their Duty.
X. But to prove that this Morality is not a meer Idea of Perfection, God in is Wiſdom was pleaſed not only to have it ſet down in the Book of the New Teſtament; but alſo to have it lively Painted firſt in the Life of Chriſt, and afterwards in the daily practice of the Primitive Chriſtians. Theſe Men are not ſuch Teachers, as might deſervedly be accuſed of ſpeaking well but doing ill, as it was objected formerly to Seneca, who compoſed very excellent Diſcourſes concerning Poverty, and the contempt of the Goods of Fortune, when he himſelf was richer than the wealthieſt Citizen of Rome. Theſe on the contrary confirm'd by their practice what they taught. And by extirpating their evil Deſires, form'd ſuch a Society as is conformable to that we have had above but a faint Proſpect of, when we laid down the Idea of Man's Duty. They utterly renounced thoſe Paſſions which put a Diſtinction betwixt them and other Men. They forgot their Quality and Condition, the better to uſe one another like Brethren. The ſame Intereſts were common to them all. They ſold their Poſſeſſions to eaſe the Wants and Neceſſities of thoſe that ſuffered Adverſity: They rejoyced for having been thought worthy to ſuffer for the Name of God: Every thing conduced to their Happineſs, even Afflictions themſelves: They prayed for thoſe that deſpitefully us'd them; and as Charity, and not Selflove, was the Rule of their Affections, ſo all the Motions of their Heart tended to one, as to the ſame Center, to the Glory of God, and the good of their Neighbours; which gave the Scripture occaſion to ſay, that they were but one Heart and one Soul.
I confeſs that State could not always continue in the Church; but the Wiſdom of God permitted it ſhould laſt for ſome time, to give us a lively Image and Idea of Heaven here on Earth, and ſo to confirm by the excellence of ſuch an Example, a Morality already ſupported by ſo many great and powerful Motives.