Creation or Government of the World, is to suppose that we have a
comprehension of God's Works, adequate or commensurate thereunto;
which is not only to conceive of his Wisdom as not being infinite, but
even to circumscribe it within very narrow bounds. If the Wisdom of
God, (like his other Attributes) does infinitely surpass our reach,
his Views must, for that reason, be necessarily oftentimes, as much
beyond our short Sight. For us then, when we see not the reason why
any thing is, to take upon us to say that such a thing does, or does
not comport with the Wisdom of God, must needs be the highest Folly
that can be, since it implies a presumption, that we see all in
respect of such a Subject that God sees: And the Objection here made
turns only upon the _unaccountableness_ of the Divine Wisdom herein
to our Understandings. For God's dealing thus with Men, can by no
means be said by us to imply any _contradiction_ to his Wisdom. Whilst
we having an assurance highly Rational (from those numberless Worlds
which surround us) that we are but a small part of the Intellectual
Creation of our Maker; and being certain that our abode here bears but
a very inconsiderable proportion of Time to millions of Ages, and is
as nothing to Eternity, cannot tell but that to know much more than we
do, in this State, of the intire Scheme of Providence with respect to
the whole extent of intelligent Beings, may be necessary to our seeing
the Beauty of anyone part of the design of our Creator. And it is the
most suitable to the All-comprehensive Wisdom of God for us to
conceive, that without having this knowledge, we may be far less able
to judge of the Divine oeconomy, in reference to his Dealings with us
here, than he who should see but one Scene of a Dramma, would thereby
be capacitated to judge of the Plot or Design of the whole. In
Objecting therefore against the need of Revelation to support Natural
Religion, because that we understand not why, if Revelation was
necessary to this end, the World had it no sooner: Men are guilty of
so great an Absurdity as to argue from a Matter only unknown to them
against the reality of that evidently _is_: Which is always irrational
to do; but is especially so, when, if we cannot answer what is
Objected, we yet see plainly that That Objection may be very
answerable, and accountable for, even to our Conceptions; were but our
views a little more enlarged, and such as, perhaps, they shall be
hereafter.
But in urging this consideration as sufficient to silence any
Objection to the needfulness of Revelation from its lateness and want
of Universality; I suppose not that the Divine, oeconomy is herein
actually incomprehensible by Men; or at least, may not be accounted
for, if not demonstratively aright, yet suitably to the Divine
Attributes: and a due reflection upon the intire design of
Christianity, so far as it is reveal'd to us, will, it is likely,
conduct us best to a sight hereof. But our present business is not
this inquiry, but to see what those advantages are which we receive by
the Revelation of Jesus Christ, the design of whole coming into the
World appears to have been, to inforce the Rule of Rectitude, by
setting it in a clearer Light, with the manifest Attestation of Divine
Authority, and promulging it as the Law of God, by Declaration of
eternal Rewards and Punishments, annexed to the observance or breach
thereof.
Yet to deliver clearer and more excellent Precepts of Morality; to
attest to the Divinity hereof by Miracles; or to bring Immortalitie to
light, were not (as the means of inforcing Natural Religion) the whole
business for which Christ took our Nature upon him. It was a Decree as
immutable as the Divine Nature, that no unrighteous thing should have
everlasting Life: Wherefore all, both Jews and Gentiles having broken
the Law, and being thereby condemn'd (since the Law necessarily
requir'd perfect Righteousness, and could admit of no abatement
thereof) Christ came to establish betwixt God and Man, a Covenant of
Grace in order to Mens obtaining eternal Life, which they could not
obtain by the Works of the Law. The which Covenant of Grace was, that
to as many as believe in his Son, taking him for their King, and
submitting to his Law, God would grant remission of their Sins; and
that this _their Faith should be imputed to them for Righteousness_;
that is, accepted of by him, in lieu of perfect Obedience, in all such
who sincerely indeavour'd to live up to the Precepts of Christ, their
Lord.
Men have ever been solicitous, to reconcile Pardon of Sin to the
Purity of God's Nature, which has expos'd them (as we have seen) to
divers Delusions, and to wearisome and costly Superstitions; even
sometimes to the giving _the Fruit of their Bodies to attone for the
sins of their Souls_. All the Forms of Pagan Religion have abounded
with Institutions of this Nature; and that of the Jews consisted very
much of tiresome and unpleasant performances; which being Types and
Shadows of him that was to come, were practis'd to the same purpose.
All which things we are freed from by the Gospel; _Christ having
offer'd up himself once for all, through whom forgiveness of Sin is
preached to as many as believe in him_, truly repenting of their past
Sins, and _walking in newness of Life_, conformably to the Law of him
their Master; but and if, thro' humane Weakness or Imbecillity, we do
Sin, he is our _Advocate with the Father_, who for the sake of him his
Beloved Son, will justify, or accept as Righteous, those who truly
believe in him, whence we are justify'd by God's free Grace or Favour,
and not by the Works of the Law, against which all have transgressed,
and fail'd of a perfect Obedience.
The great end then of Christianity is (in short) to teach us
effectually to _renounce all Ungodliness and every evil work_, by
declaring to us, that if we sincerely repent of our Sins past, and
indeavour, for the time to come, to obey the Law of our Lord and
Master Jesus Christ, which is no other than the Law of Reason, or the
eternal Rule of Right, we need not despair of God's Mercy from the
Imperfection of our Obedience; since he will for the sake of his Son,
pardon their Sins who believe in him: Sincere indeavours after perfect
Righteousness being accepted in those who believe in Christ as if they
attained it, which is call'd, _the Righteousness of Faith_. And thus
our Blessed Lord, that he might _purchase to himself a peculiar people
zealous of good Works_, has propos'd to his Followers the strongest
Motives and Encouragements that are conceivable to induce free Agents
to Obedience, putting them at once upon using their utmost Diligence
to _fullfil_ _the Law_; yet, at the same time, delivering them from
the fear that their defective _Righteousness should_ render their
Labour vain in the Lord, by assuring them that he will be merciful to
their Sins.
The which Christian Doctrine concerning the forgiveness of Sins
(contrary to that of other Religions) effectually obliges Men to use
their utmost care not to commit Sin, and leaves no room for the Lusts
of their Hearts, or devices of cunning Men to deceive them by any
Superstitious Inventions of expiating or attoning for Transgression;
whereby Vertue (as we have seen) was always undermin'd. For, tho' in
the Christian Religion, there is an abatement of the rigour and
severity of the Law, which could not but require an unsinning
Obedience; yet we are therein taught, that Jesus Christ is the only
Attonement for Sin: And such a Faith in him as makes us to become his
obedient Subjects, is the only means to us of Salvation: An
inforcement of the Law of Righteousness which was wanting to the Pagan
World; whose persuasion of the placability of the Divine Nature (as we
have seen) generally taught them, only to find out such imaginary ways
of appeasing God's Anger, and expiating for their Sins, as did more or
less supersede their indeavours after Obedience to the Law.
Whence it appears that the assurance of future Existence, with the
knowledge of eternal Rewards and Punishments annex'd to Mens
Observance, or not observance of the Law of Reason had Men had it,
without the Revelation of the Gospel, would not have been so universal
or powerful an inforcement of Obedience to them as it is to us; to
whom together with this, is preach'd also the Doctrine of forgiveness
of Sins, through Faith in Jesus Christ. For the consciousness of
transgression against this Law, which, under such a Penalty exacted
their Obedience, must either have driven Men into despair of being
accepted by God, whence they would have given over the indeavours of
obeying him as a fruitless Labour; or else if they believ'd that God
would accept of some Compensation for their defective Righteousness,
they would have been induc'd no less, but even more strongly from
their knowledge of a future Life, than they were without it, to seek
to attone the Divine Wrath by such ways as would inevitably draw on a
neglect of conformity to his Law. Whereas Christianity doth provide
against both these Mistakes, in that it assures us that God will
accept of our imperfect Obedience for the sake of his Son, if we
believe in him, and withal sincerely indeavour to obey him; whereby
Faith does plainly _not make void, but establish the Law_, it laying
the highest Obligation as well as Encouragement that is possible upon
Men to do their utmost to live up to the Prescriptions of it.
And thus the Christian Religion, we find, is every way admirably
adapted by the Divine Wisdom, to the end of inforcing the eternal Law
of Reason or Nature; which evidently needed this inforcement. From
whence it is manifest, that whoso directly or indirectly teaches Men
to look upon Christianity as separable from Morality, does the most
that is possible misrepresent it; and therein (as effectually as they
can do so) undermine both Natural and Reveal'd Religion; the latter of
which dispences not with any breach of the former; and exempts us only
from the burthen of such outward performances as have no Efficacy to
the making Men better, but often do make them very much worse; they
conceiving that they are able, thereby, to expiate or attone for their
Sins; whence they become less careful in regard of their Duty: A
Natural effect of all those things, beneficial alone to the contrivers
or directors of them; who, by means thereof, have liv'd in Ease and
Plenty upon other Peoples Labours, whilst they (instead of repining
thereat) were skilfully taught to reverence them for their usefulness.
Such Men as these profited not a little by the superstition of the
People; and therefore could not but always have an interest opposite
to that of Vertue: Since the more vertuous Men were, the less they
stood in need of, or minded those Matters, of which these managers of
Mysteries and Ceremonies had the gainful direction. No wonder then at
all was it that the Gospel found so much opposition, whose design was
so Diametrically contrary to the interest of a Party every where in
such Power and Credit; and whose Author so expresly declared, that his
coming was to abolish all such Institutions and Practices.
The Power of God yet prevail'd in spight of that of Men; and
Christianity in a little time had spread itself through the Roman
Empire.
What remedy then remain'd more fit to be devis'd by the Devil or evil
Men, to make the Gospel of no effect, than under specious pretences of
owning and honouring it, to corrupt it with the old Pagan Principles
and Practices, introduc'd under a Christian Disguise? But it being so
plainly deliver'd in the whole Tenour of the New Testament, that
_Christ being once for all offer'd up, there remained no more
Sacrifice for Sin_; and that he came to teach Men _to worship God in
Spirit and, in Truth_. There was no room left for the searchers for
their Religion in these Holy Oracles to be led into the formerly
mention'd Pagan Superstitions. The Scriptures therefore must be
discarded, or, what was the same thing, shut up from vulgar Readers:
Which were all but those who had made it their interest to mislead
others by their Explications: The which, together with vain
Traditions, supported by the Authority of reverend Names, coming in
the place of Scripture, were enjoyn'd to be receiv'd equally with
Divine Truths on Terrour of eternal Punishment to as many as could be
so persuaded, but to be sure of Temporal Penalty to all who durst
withstand this violence done to the common reason of Mankind.
The which Spirit of Imposition and Persecution began to shew itself
very early among the Professors of Christianity: And so soon as these
were arm'd with secular Power, they fail'd not to make use of it one
against another, for imposing of Humane Inventions to the neglect of
what all profess'd to believe God indispensibly requir'd of them. The
which _Mystery of Iniquity_, tho' it _already worked_, in the Apostles
Days, yet could not be reveal'd even 'till the power of Heathen _Rome_
was taken out of the way: And Christianity had Civil as well as
Ecclesiastical Jurisdiction, by their Religions, becoming that of the
Empire: Which, when it did, Antichrist soon appear'd in his full
Dimensions; and the Christian World became a very Aceldama; A History
of which (sad as it is) might perhaps, with some pleasure, be perus'd,
were those Tragedies now at an end; or the Reformed part of
Christendom had no share in the Guilt.
We generally indeed exclaim against the Cruelties of the _Roman_
Church exercis'd over Men, on account or pretence of Religion: And it
is true, that they have excell'd herein; yet all Parties among us,
proportionally to the extent of their Power, have practis'd the same
thing; and the _Best_, when restrain'd from it by the Civil
Magistrate, make it evidently appear, that they bear that restraint
uneasily.
But whilst the first Spring, which moves such _Animosities_ is a
desire in _ambitious_ and _ill_ Men or _Dominion_; well-meaning
ignorant People are misled by these from the Truth of the Gospel, to
such Zeal for some distinguishing Tenets or Forms as if the stress of
Christianity lay in those things: And that our Religion consisted not
in such a Faith in Jesus Christ, as to receive him for our King,
becoming his obedient Subjects; but in the belief of Opinions, which
have no influence upon our Practice, to the making us live more
vertuously; or in Worshipping God after some peculiar Mode or Fashion.
And thus among us Christians, as heretofore in the Heathen World,
_Vertue_ and _Religion_ are again distinguish'd; and Religion as
something more excellent (and, to be sure, more easy) does still, as
formerly it did, eat out Vertue.
Among our selves it is true, that those of the Establish'd Church do
generally dislike a distinction often made by some others of a _Moral_
and a _Religious_ Man; Nor, usually, are our Divines wanting to
represent from the Pulpit the necessity there is of a good Life to
render Men acceptable to God. But many who condemn such a Doctrine as
separates Religion from Morality, do yet in their practices make the
like distinction, which may well be presum'd to have been one great
cause of their having preach'd up Vertue so ineffectually as they have
done. That which People _say_ having ordinarily less influence upon
others, than what they see them _Do_. And in regard of our earliest
Apprehensions concerning Vertue and Religion, it is certain that these
are form'd in Children much more from what they observe in the
Conversations or Actions of such Persons as they esteem, than by set
Discourses that they now and then hear from the Pulpit; which they can
neither understand nor attend to early enough to receive from those
Principles that shall influence them. But so soon (at the least) as
they are capable of minding and understanding Sermons, they (where the
thing is remarkable by others) do also take notice of it, if he who
frequently recommends a good Life to them, does not in his own
Conversation, and in the respect he expresses for Vertue in the
Persons of others, shew that he indeed prefers it answerably to the
Praises he gives it. And if such a Preacher, as this, shall openly
live in the practice of any known Immorality; or not doing so himself
shall yet manifestly prefer in his esteem those who do so, is it not
natural, for them who look upon this Man as a guide to Heaven, to
conclude from hence, that in reference to the obtaining of Eternal
Happiness, Vertue is not the thing, the most essentially requisite;
and much less certainly will they think it to be so with respect to
this present World, if they find their pious Instructor not only to
choose the Society of Persons Profligate and Debauch'd for his Friends
and Companions; but also (on all occasions) to labour the promotion of
the like Men to Employments of the highest Truth, in preference of
others of acknowledg'd Integrity and Sobriety of Life: The avow'd
Reason whereof being only that the first of these are by the Doctor
held the more Orthodox in Religion; is it not unavoidable, even to a
Child, to conclude, that Vertue is not the best recommendation in his
Opinion, whatever he sometimes seems to assert, when he is shewing his
Rhetorick in the Pulpit. And since he is an Authoriz'd Teacher of
Religion, will not (so far as his example influences) Vertue and
Religion be probably consider'd as distinct things, the latter of
which, as it always has had, always will have the preference.
The same Consequence with this must needs, in like manner, follow,
where Parents (whose Practices have usually the greatest Authority
with their Children) do in this manner express their uncharitable
Zeal for their Opinions, by them call'd Orthodoxy: And such, no less
effectually, teach the separating of Religion from Vertue, than those
whom they, perhaps, greatly condemn for making this distinction in
Terms; tho' it is true, that That sort of Men who do use this
distinction in their Discourses, do seldom fail of practising
accordingly: None having usually a more fiery Zeal than such People
have for their Orthodox, or, what is call'd by them, sound Doctrine;
and the only difference is, that these Men are herein more consistent
with themselves than the former, since their Words and their Actions
correspond.
Nor less consentaneous to their Opinions are they, in not taking much
Pains to inculcate into their Children (as they not often do) the
Principles and early Habits of Vertue: For if Vertue, or Morality is
so far from being any way that which shall intitle Men to Salvation,
that it is not so much as a means, or good predisposition to what
shall do so, (God oftentimes to shew his Free Grace preferring the
greatest Persons to the most Moral Reasons) which is what these
Peoples Teachers frequently tell them; as there appears indeed but
little Reason why they should be vertuous, so there cannot be any more
why they should indeavour to make others so. Those of these Sentiments
are yet generally (tho' not methinks alike conformable to their
Doctrines) very Solicitous for what they call _Religious Education_.
But how little this will supply the defect of early Principles, and
Habits of Vertue, will be visible when we reflect upon what that,
which they esteem to be Religious Education does consist in; for
commonly it is only in Teaching Children some Form of sound Words as
they conceive them to be; in the greatest part, unintelligible to
their Learners, or uninstructive of their Ignorance; and in
accustoming them to hear many Sermons; which do as little inform them;
and wherein Morality is too often represented as, no ways, available
to Salvation: and, what is still worse, even (sometimes) as that which
shall rank Men among the hateful to, and accursed of God.
The reading of the Bible is, I presume (at the least) as much
practic'd by those as by the generality of any other Perswasion; but
they study no more than others do to understand it; and (on the
contrary) are rather with greater tenaciousness so possess'd by the
Sentiments and Opinions of their Teachers, as to be almost uncapable
of consulting the word of God without prejudice; or observing any
thing therein that is contrary to the Doctrines of their Sect: that
_Analogy of Faith_ by which they are sure the Scriptures ought always
to be interpreted; the obscurest parts whereof their Teachers insist
the most upon; whence the Ignorantest Persons of these as well as the
more knowing, are usually far less conversant in the plain Doctrines
of Jesus Christ, than in St. _Pauls_ difficult Epistles; which, as
heretofore, _many who are unlearn'd wrest to their own Destruction_,
tho' their needs, I think, no skill but that of Attention to what the
Apostle is speaking of, to see that he teaches none of those Doctrines
which many are taught to believe he delivers to the prejudice of
Morality, or good Works; but quite the contrary.
Now what help can such Instruction as this give to the subduing the
corrupt Affections, and the bridling betimes the inordinate Desires
and Appetites of Humane Nature, whereby Men are inabled to live like
rational Creatures, and to acquit themselves well in all the Relations
they shall be hereafter plac'd in, in the World? When it does not so
much as perswade them, or even allow them to think that these are the
things by which they shall be judg'd at the Last Day; but substitutes
in the place hereof groundless Conceits, and a presumptious, Faith,
which so far teaches them to neglect Obedience as that if they pursu'd
the just consequence of their own Doctrine (a thing few People do)
they would have no Morality at all: And how rarely soever these
consequences are follow'd so far as they would lead Men, yet that they
are too much so, is visible in that little concern which such People
take (as has been now observ'd) in training up their Children betimes
in the knowledge and practice of Vertue; so necessary to the making
them hereafter Vertuous, that rarely are any found eminently to be so,
where this means has been neglected; even many who are always very
sincere in the Profession of Religion, having (thro' the want of this
early care taken of them) their Passions never subjected to their
Reason; which renders them all their Lives long uneasie to themselves,
and others: Whereby also the very profession of Religion is
dishonour'd, and evil spoken of.