Vindication of the Truth of the Christian Religion, Religious treatise · Section 4 · Subsection 2
II Portraiture of the Chriſtian Religion, as it is oppoſed to all other Religions.
ALL theſe Truths will more evidently appear, if we conſider the Chriſtian Religion in it's Oppoſition to all other Religions. The Excellency of the Chriſtian Religion conſiſts in that it has Advantages which other Religions have not, and yet none of their Faults.
I ſay, no other Religion has Advantages equal to thoſe of the Chriſtian Religion; for no other can boaſt of it's having been confirmed by ancient Prophecies. Ev'n Mahomet thought it better to oblige Men to call the Scripture in queſtion, than do derive any Arguments from it which might ſerve to confirm his Miſſion; as appears by his not boaſting that he had been preceeded by any Forerunner who made his paths ſtreight.
There are indeed ſeveral Religions which perhaps may have had their Martyrs: But what ſort of Martyrs? ſuperſtitious Men who blindly expoſed themſelves to Death without knowing what they did; like thoſe Barbarians who proſtrated themſelves by thouſands before their Idol, that their Coloſſus might cruſh them in pieces with it's Wheels as it paſſed along. But no Religion beſides the Chriſtian was ever confirmed by the Blood of an infinite number of ſenſible underſtanding Martyrs, who voluntarily ſuffered Death in Defence of what they had ſeen; who from vitious and profligate Perſons became Saints upon the Confidence they had in their Maſter, and who at length being diſperſed in all places of the World, by their Death gain'd Proſelytes▪ and making their Blood the Seed of the Church, chearfully ſuffered Martyrdom, having certain Aſſurance of being crowned after their Death: A certain Aſſurance which they derived from what they themſelves had formerly ſeen.
We find other Religions which pretend to be confirmed and authorized by ſeveral Signs and extraordinary Events from Heaven▪ The Romans See Min…t. Feli….uſed to attribute to their Religion all the Advantages they got over other Nations: And the Mahumetans pretend that the great Succeſſes God was pleaſed to give their Prophet, were ſo many certain and undeniable Marks of the Truth of their Religion. But to pretend that temporal Proſperity is a certain Character of a true Religion, or Adverſity that of a falſe one, is to ſuppoſe, as we have already ſaid elſe where, that the moſt profligate Wretches, provided they are happy in this World, are the greateſt Favourites of God. But certainly 'tis not Proſperity or Adverſity▪ ſimply conſidered, but Proſperity or Adverſity as foretold by God or his Prophets that is a certain Character of true Religion: And when we affirm that ſeveral extraordinary Events bear witneſs to the Truth of Christianity, we mean only thoſe Events which had been foretold by the Prophets; as for inſtance, the calling of the Gentiles, the Deſtruction of Jeruſalem, and the eſtabliſhment of the Chriſtian Church. Finally, there may be ſeveral Religions that may deceive, but none but the Chriſtian Religion that can truly ſatisfy Mankind. There are ſome Religions grounded upon fabulous Miracles, and confirmed by Witneſſes eaſily convinc'd of Impoſture; but none but the Chriſtian Religion is firmly and ſolidly eſtabliſh▪t upon true Miracles and valid Teſtimonies. It appears then, that no Religion in the World has ſuch extraordinary qualifications as the Chriſtian Religion; of which it muſt alſo be affirmed, that it is free from all ſuch Defects as are incident to other Religions.
We need no deep ſearch, no great ſagacity or penetration of Mind to diſcover this Truth: For it is manifeſt that the Christian Religion is not deſign'd for the ſatisfaction of the carnal and worldly Appetites of Men, as that of the preſent Jews, who aſpire only after temporal Proſperity and worldy Pomps: Nor is it a Monſtrous medly, like that of the Samaritans, made up of a ridiculous mixture of the Pagan and Jewiſh Religion. Nor is it impious and cruel, like that of the Gnosticks; nor has it any of the Faults or extravagant Superſtitions of the Pagan Religion. But ſince we have not leiſure to oppoſe it particularly to all the Errors of other Religions, we muſt be contented to ſhew in this Compariſon, the advantages the Christian Religion has above all the reſt, by laying down the following Rules:
I. Other Religions, as being principally of human Invention and Inſtitution, were formed by degrees from the different Imaginations of ſeveral Perſons who ſucceſſively made ſuch Additions or Alterations as they thought convenient. The Greeks, for Example, added ſeveral things to that Religion they received from the Egyptians; and the Romans to that they had received from the Greeks. Menander ſ…ll improved the …ottiſh Impieties of Simon Magus; and Saturninus and Baſilides added to thoſe of Menander. And the reaſon is, becauſe Men are never weary of inventing, nor the People of believing Novelties. But it is not ſo with the Chriſtian Religion, which was wholly deliver'd by Chriſt, is entirely contain'd in every one of the Goſpels, and ev'n in each Epiſtle of the Apoſtles. What ever alterations Men have thought fit to make in the Doctrine Chriſt brought into the World, did only corrupt the Purity and Spirituality of it▪ as appears by the great diſproportion there is betwixt the Apoſtolical Doctrine, and the ordinary ſpeculations of Men.
II. Other Religions durſt not ſhew themſelves openly in full light, and therefore were veiled over with a myſterious Silence and affected Darkneſs. The Gnoſticks choſe the Night to cover the Impurity of Juvenal.their abominable Myſteries. And the Romans expoſed themſelves to the ſatyrical Railery of their Poets, … being ſo careful to conceal the Worſhip they paid to their Goddeſs Bona. Julian and Porphyrius ſet all their Wits to work, either to ſet off the ridiculous and offenſive Ceremonies of Paganiſm, or to palliate their Superſtition by ſeveral various explanations of it; as when they ſo ſt…ffly affirmed that they worſhipped one only ſupreme God, tho they acknowledged at the ſame time other Subordinate Deities depending one upon another; and when they endeavour'd to juſtify the Worſhip they paid to their Idols, by uſing many ſubtile and nice Diſtinctions.
It is certain there is a Principle of Pride implanted in the Hearts of Men, which is the Reaſon they cannot endure to be accuſed of entertaining any abſurd and extravagant Opinions; ſo that▪ when ever their Paſſions have made them embrace a Religion which ſeems not very reaſonable, they employ all heir Wit to make it at leaſt appear conſonant to Reaſon. But the Chriſtian Religion requires no Veil to cover it, no myſterious Silence, no dark Diſſimulation, or cloſe Diſguiſe, altho it propoſes ſuch kinds of Objects to us as are vaſtly contrary to all our Prejudices and receiv'd Opinions. The Apoſtles freely confeſs that the Preaching of the Goſpel is as it were an apparent Folly; but yet they aſſure us God was reſolved to ſave the World by that ſeeming Folly. They knew that the Death of Christ became a ſcandal to the Jew, and a folly to the Greek; yet they publickly declared, that they were determined not to know any thing ſave Jeſus Chriſt and him crucified. And how comes it then that they did not in the leaſt mince, or endeavour to ſoften the ſenſe of that ſeeming Paradox (ſo far were they from concealing it) but that they were ſtrongly and fully perſuaded of the Truth of that adorable Myſtery, and that the abundance of their Underſtanding ſerv'd only to make them more fully comprehend the efficacy of the Croſs?
III. Should we ſtrictly conſider ſome Religions, we ſhould find they were firſt for the moſt part inſtitued, either by Poets or Philoſophers; and that they generally ſpring from the ſportive Conceits or witty Speculations of the Underſtanding; which is the reaſon they were not ſo univerſally approved. The Philoſophers always derided the Religion of the Vulgar; and the Vulgar underſtood nothing of the Religion of the Philoſophers. Socrates ridiculed the Religion of the Athenians; and the Athenians accuſed Socrates of Impiety and Atheiſm, and condemned him to death. The Chriſtian Religion alone is approved of as well by the Philoſophers as the vulgar People, as neither depending upon the Ignorance of the latter, nor proceeding from the Learning of the former. It has a divine Efficacy and agreeable Power ſuitable to all Hearts: It is adapted to the Capacity of the moſt ſimple and ignorant, tho infinitely raiſed above the Philoſophy of the Wiſe: It is ſublime without being nicely ſpeculative, and ſimple without being mean; in its Sublimity preſerving its Clearneſs, and in it's Simplicity preſerving it's Dignity. In a word there is nothing ſo great nor ſo inconſiderable in human Society, but what may ſome way fall under it's conſideration, and it is equally approved of and admired by all.
IV. Other Religions brought Men from Spiritual Objects to thoſe that were Corporeal and Earthly: The Chriſtian Religion brings them from the Objects of Senſe to thoſe of the Ʋnderſtanding. We all know that the Heathens when they Deified Men, or worſhip'd a Deity under an human Shape, they were ſo far paying that Deity a Worſhip due to a Spiritual Nature, that their Adoration conſiſted in ſeveral Games, Shews, and divers Exerciſes of the Body. The Jews and Samaritans by their eager Diſputes, whether God was to be worſhipped in Jeruſalem, or in Mount Gerazim, extinguiſhed Charity, the true Spirit of Religion, in their too hot defence of the external part … 58. 5.of it. Nay, the Prophets complained formerly, that the Jews made … to conſiſt in bowing down their Heads as a …ruſh, and putting on Sackcloth and Aſhes. And the holy Scripture obſerves, that the Prieſts of … Kings. …8. 28.Baal were wont to cut themſelves with Knives and Lances, when they ſacrificed to him, as if there were no other way to make their God hear their Prayers, but by inflicting ſuch Puniſhments on their own Bodies. The modern Jews can't be perſuaded that we have been called to the knowledge of the true God (tho they find we all profeſs to put our truſt and confidence in him) becauſe they perceive not that we uſe any Corporeal Ceremonies. And the Mahumetans, more irreligious than ſuperſtitious, make their Religion and its Happineſs depend chiefly on their Senſes▪ when they Worſhip, they turn themſelves towards Mecha, as the Jews did towards Jeruſalem, and earneſtly deſire of God that he would gratify their Senſes; and tho they have a ſort of a Religious Reſpect for the Letters that compoſe the Name of God, and the Paper it is written upon, yet they are enjoyned to oppreſs Men that bear the Image of God, by their Religion, which breaths out nothing but Violence, Fury, and Oppreſſion.
The Reaſon why Men uſually refer thus every thing to their Senſes, is becauſe a Worſhip that is corporeal and ſenſual is far more eaſie: It is much eaſier for a Man to take the Sun for a God, than to be continually taken up in ſeeking after a God that is inviſible; to ſolemnize Games and Feſtivals in honour of a pretended Deity, than to renounce himſelf for the ſake of a true one: 'Tis much eaſier for him to faſt, than to renounce his Vices; to ſing ſpiritual Songs, or bow to a Statue, than forgive his Enemies. It appears then, that the Chriſtian Religion bears a more excellent Character, in that it gives us for the Object of our Worſhip, not a God under an human Shape, but a God that is a Spirit, in that it teaches us to honour him, not with a carnal, but a Spiritual Worſhip. And this Chriſt himſelf has very elegantly told us in theſe Words, God is a Spirit, and they that worſhip him, muſt worſhip him in Spirit and in Truth, John 4. 24. Who could fill his Mind with ſuch elevated Notions? And how comes it that he ſo excellently ſets down in that ſhort Precept the Genius of true Religion, of which Men before were wholly ignorant?
V. It may be ſaid of all other Religions, without Exception, that they induce us to look after the Pleaſures and Profits of the World in the Worſhip of God; whereas the Chriſtian Religion makes us glorify God by renouncing the World. Thus the Heathens deſigning rather to pleaſe themſelves than their Deities, introduced into Religion whatever could any ways flatter and divert them. And the Mahumatan Religion not being Incumbred with many Ceremonies, at leaſt affixes temporal Advantages to the Practice of its Worſhip; as if the Pleaſures of the World were to be the future Reward of Religion: But certainly both of them are much miſtaken; for the Heathens ſhould have known that the Worſhip of God conſiſted not in diverting and pleaſing themſelves; and the Mahumetans ſhould not have been ignorant, that ſince temporal and worldly Advantages were inſufficient in themſelves to ſatisfy the boundleſs Deſires of Man's Heart, they could not come in Competition with thoſe Benefits which true Religion had peculiarly deſigned for him. But both theſe follow'd the Motions of Self-love, which being naturally held in ſuſpenſe between the World and Religion, imagins that nothing can be more pleaſant than to unite them both, thinking thereby to reconcile its Inclination and Duty, conſecrate it's Pleaſures, and put no difference between Conſcience and Intereſt.
But the firſt Rule of true Religion teaches us, that that mutual Agreement is impoſſible; or, to uſe it's own Words, that Chriſt and Belial are incompatible one with the other; that we muſt either glorify God at the expence of worldly Pleaſures, or poſſeſs the Advantages of the World with the Loſs of our Religion: And this certainly ſhews the Chriſtian Religion to have a Divine Character.
VI. Other falſe Religions debaſe the Deity and exalt Man; whereas the Chriſtian Religion humbles Man, and exalts the Deity. The Egyptians, a Nation that boaſted ſo much of their Antiquity, made Monſters of their Deities; and the Romans made Deities of their Emperors, who were rather Monſters than Men▪ The moſt famous Philoſophers were not aſhamed to rank their Deities below themſelves, and themſelves ever before Jupiter; but the Chriſtian Religion teaches us that we owe all to God, who owes nothing at all to us. It humbles us by the Conſideration of that infinite Diſtance there is between God and us; it ſhews that we are miſerable deſpicable Creatures in compariſon of God who is a Supream▪ Being, and only worthy our Love and Adoration. Who then can chuſe but admire ſo excellent a Religion?
VII. Other Religions made us depend upon thoſe Beings which were given us to command; and ſaucily pretend a Power over that ſupream Being upon whom we ought wholly to depend. They taught Men to burn Incenſe to the meaneſt Creatures, and impudently to equal themſelves to the Univerſal Monarch of the World. But 'tis no wonder that Men ſhould be ſo impious, as to deſire to become Gods, ſince they were ſo baſe as to forget that they were Men; and yet how ill their Pride became them when they diſdain'd not to ſubmit to the four-footed Beaſts, to the Fowls of the Air, the creeping Animals and Plants of the Earth, as St. Paul reproaches them, and how baſely ſuperſtitious were they, in that they were not content to Deify themſelves, but would alſo Deify their own Vices and Imperfections? But the Chriſtian Religion alone reſtores that equitable Order which ought to be eſtabliſh'd in the World, by ſubmitting every thing to the Power of Man, that he might ſubmit himſelf to the Will of his God. And what can be the Duty of true Religion, but to reſtore ſuch juſt and becoming Order in the World?
VIII. We need no deep ſearch into other Religions to find that they chiefly tend to flatter Men's corrupt Deſires, and efface thoſe Principles of Juſtice and Ʋprightneſs which God has imprinted on their Minds. But he that ſhall truly conſider the Chriſtian Religion, will certainly find that it tends to the rooting up thoſe corrupt Deſires out of our Hearts, and reſtoring thoſe bright Characters of Honeſty and Juſtice imprinted on our Minds by the hand of God. The Heathens flattered their Paſſions to that degree, as to erect Altars in Honour of them; and Mahomet was ſo well pleas'd with temporal Proſperity, that he made it the End and Reward of his Religion. The Gnoſticks imagined, that when they had arrived to a certain degree of Knowledge, which they called a State of Perfection, they might commit all ſorts of Actions without any Scruple of Conſcience; and that Sin which polluted others would be ſanctified in them. But what Blindneſs! what Impiety was this! How admirable is the Chriſtian Religion, which alone among all others ſhews us our own Wickedneſs and Corruption, and heals it with ſuch Remedies as are as wholſome to the Soul as unpleaſing to the Body!
IX. 'Tis obſervable, that other Religions are contrary to Policy, either in favouring or reſtraining too much human Weakneſs and Corruption, upon the Account of Policy: Whereas the Chriſtian Religion preſerves it's Rights and Privileges inviolable, independent from either. The Pagan Religion was againſt Policy in giving too much to human Weakneſs and Corruption. It would have been much better for the Good and Welfare of the State, if Men had framed to themſelves a greater Idea of the Holineſs of their Gods; becauſe they would have been leſs licentious, and more ſubmiſſive to the Civil Laws; whereas they were encourag'd by the Example of their Deities to violate the moſt ſacred and inviolable Rights. Mahomet, deſirous to avoid this Irregularity, retain'd the Notion of a true God; but then being willing alſo to flatter Men's Inclinations to draw them to his ſide, he confuſedly mixed with that Idea the carnal and groſs Notions the Heathens had of Paradiſe, borrowing from Chriſtianity ſuch Objects as muſt neceſſarily mortify our Paſſions, and aſſuming thoſe from Paganiſm which ſerve to flatter our bad Inclinations. But the Christian Religion keeps no ſuch Meaſures either with Policy or Corruption. Policy complains that the Doctrine of Chriſt neceſſarily ſoftens Men's Courage, and that inſtead of encouraging them to liſt themſelves Soldiers for the welfare and preſervation of the State, it rather makes them Lambs, who can hardly be exaſperated againſt their Enemies, whom they muſt continually pray for, and are obliged to love as themſelves. And as for human Frailty and Corruption, it murmurs to ſee itſelf impugned by the Chriſtian Religion, even in the Diſpoſitions and moſt ſecret Receſſes of the Soul; and that the Veil of Hypocriſy, and the pious Pretences and Diſſimulations of the Soul under which it thought to lye ſecure, are ineffectual againſt it. VVho then but God, can be the Author of a Religion ſo equally contrary both to the covetous Deſires of the mean, and the Ambition of the great, and ſo equally averſe both to Policy and Corruption?
X. Other Religions would have God ſhould bear the Image of Man, and ſo neceſſarily repreſent the Deity as weak, miſerable, and infected with all manner of Vices, as Men are. Whereas the Chriſtian Religion teaches us that Man ought to bear the Image of God; which is a Motive to induce us to become perfect as we conceive God himſelf to be holy and perfect. That Religion then which reſtores God his Glory, and the Image of God to Man, muſt neceſſarily be of Divine Authority.
XI. Laſtly, Other falſe Religions were the irregular confus'd Productions of the politeſt and ableſt Men of thoſe Times; whereas the Christian Religion is a wonderful Compoſition, which ſeems wholly to proceed from the moſt Simple and Ignorant ſort of People. The Heathens have often condemned the extravagant Notions the vulgar People had framed to themſelves of the Deity; they have blamed the barbarous Cruelty of thoſe Sacrifices which were offered to their Gods in ſo many places, and the impurity of their Myſteries, the Falſhood of their Oracles, and the Vanity and Childiſhneſs of their Ceremonies. Cicero ſays in ſome part of his Works, that two Augurs could not look one another in the Face without Laughter. And nothing can be more extravagant than the Divinity of the Gnoſticks, who held that there are Inviſible Eternal Spirits, who mixing one with the other produc'd others. We all know that when Philoſophers took upon them to treat of Religion, they always exceeded one another in Extravagancies▪ and no one, I dare ſay, is ſtill to learn what are thoſe Viſions and fabulous Stories with which the Rabbins filled their Traditions, the Catalogue of which would be very curious indeed, were it not ſo extreamly long. And tho we cannot diſown but that the Heathens, the Philoſophers, &c. made ſeveral wonderful Diſcoveries in Arts and Sciences: Yet it will appear that a long ſucceſſion of very underſtanding Men among▪ them were guilty of many repeated Extravagancies in this reſpect, and that by a Prodigy not to be parallelled, did not the Chriſtian Religion offer ſuch another, by ſhewing us a Company of Wiſe and Learned Men in ſuch Ignorant Perſons as the Diſciples of Jeſus Chriſt.
Certainly 'tis a ſtrange thing to ſee the moſt underſtanding Men become the moſt ſtupid, and the moſt ignorant prove the moſt underſtanding in matters of Religion. 'Tis a true ſign that God deſign'd to confound the underſtanding of the VViſe, and a proof that their Religion was form'd rather according to the corrupt deſires of their Hearts, than the dictates of their Underſtanding. For had it been according to their Underſtanding, it would have been more reaſonable in proportion to the VViſdom and Knowledge of the Authors of it. But becauſe it was made to ſooth their corrupt Deſires and flatter their Paſſions, it is as extravagant and irregular as thoſe Paſſions.
And now let us put together all theſe Characters, and ask the Incredulous, whether they can be ſo extravagant as to aſcribe to an Impoſtor a Religion ſo perfect in it's Original, that nothing could ever ſince be ſuperadded to it, but what neceſſarily leſſens the Perfection of it; a Religion that propoſes it's Myſteries with ſuch Authority and Boldneſs, that brings Men from Senſual Objects to Spiritual ones, that extirpates Corruption, reſtores the Principles of Righteouſneſs and Ʋprightneſs that were imprinted on our Souls; that teaches us to glorify God without any regard had to Self-love or Pleaſure; to exalt God and humble our ſelves; to ſubmit our ſelves to his VVill, who is above us all, and to raiſe our ſelves above thoſe Beings that he has put in ſubjection under us; a Religion that is contrary to Policy, and yet more averſe to Corruption; that aſtoniſhes our Reaſon and yet gives us the peace of a good Conſcience; and in a word, is as delightful to the one, as it is comfortable to the other.
If the Chriſtian Religion then has all theſe Qualifications, as it certainly has, we cannot doubt but that it is directly as to theſe Qualifications oppoſite to all other Religions. And if it be thus oppoſite to all other Religions, it muſt neceſſarily have a Principle oppoſite to them: So that as all other Religions peculiarly belong to the Fleſh, the Chriſtian wholly appertains to the Spirit; and as the former are the Products of the corrupt Deſires and Imaginations of Men, ſo the latter muſt have for it's Principle the God of Holineſs and Purity.