The history of religion. A rational account of the true religion

Front matter

(JlnrttEll MnioeraitH ffiihrarg

BOUGHT WITH THE INCOME OF THE

SAGE ENDOWMENT FUND

Section I. Of the True and Supernatural Religion deduced from Scripture .... 1

n. Of the Patriarchal Antediluvian Religion . 14

in. Of the Postdiluvian Religion, till the Mosaic

Law 23

CHAPTER IX.

Of the Jewish, Mosaical Law, Ritual and Typical Religion.

Section L Of Sacrifices and Holy Seasons . . . 28

IL Of the Priestly Family and Functions . . 87

jHI. Of the Jewish Sects. — 1. Pharisees. — 2. Sad-

ducees. — 3. Karaans.— 4. Essenes. — 5. Herodians. — 6. Samaritans. — 7. Zealots . 45

rV. Of the Jewish Discipline and its Austerity . 52

v. Of the Typical Character of the Jewish Reli-

gion 56

CHAPTER X.

Of the Christian and Evangelical Religion, typified in the Jewish. Section L Introduction 65 iv CONTENTS.

PAGE

Section II. That the Jewish Dispensation, being but temporary and typical, had its final accomplishment in the Messiah . . . .71

m. That Jesus Christ was the true Messiah,

proved:—!. By fulfilled Prophecy. — 2. By the Testimony of Miracles. — 3 , By the AVonderful Progress of the Gospel. — 4. By the excellency of its Doctrine . . .91

rV. Christianity contrasted with other Religions :

1. Superiority over the Pagan Religion. —

2. Philosophic Religion. — 3. The Jeivish Religion. — 4. The Mahometan. — 5. Scepticism considered. — 6. Atheism . . 168

CHAPTER XI.

Of the Decadence and Corruption of Religion ; the Christian Religion especially.

Section I. Of the Gradual Corruption of Religion, from the Creation to the giving of the Law, and thence till Christ 213

II. Of the Decadence of the Christian Religion,

from its institution by Christ and his Apostles to the Sixteenth Century. — 1. Heresies and Sects of the First to the Fifteenth Century 222

in. Heresies and Sects, from the Reformation to

the present time. — 1. Of the Sixteenth and Seventeenth Century .... 247

rV. Of the Corruptions of the Romish Church :

1. Holy Scripture not the rule of Faith ; Legends; Image Worship; Relics; Sham Miracles ; Jubilees ; Indulgences and Pardons ; Purgatory ; Monastic Orders. — 2. Erroneous Doctrines of the Church of Rome ;

CONTEXTS. V

PAGE False Sacraments ; Transubstantiation ; that the intention of the Priest consecrating is necessary ; Denial of the Cup to the Laity ; Deification of the Virgin Mary. —3. The Papacy . . . 272

CHAPTER XII.

Of the Christian Religion, reformed from its Corruptions, and

restored to its Primitive Purity, especially in the Church of

England.

Section I. Definition of Church Catholic : 1. Church —

2. Catholic 315

II. Fundamental Doctrines, or Creed . 325

III. Tenets of the Church of England: 1. Ori-

nal Sin; Free Will; Justification by Faith; Christ alone our Propitiation ; of Sin after Baptism — 2. Confession ; Predestination ; Councils ; Sacraments ; Marriage lawful for the Clergy ; Authority of the Church and her Orders ; Civil Supremacy of the State. —

3. The Church of England contrasted with

the Church of Eome ; Conclusion . . 333

Appendix

On Baptism 381

Episcopacy and Church Government . . . 384

E E R A T A.

VOL. II.

Page 254, note ; for " Bramwell" read Bramhall. Page 278; for "invitation" read imitation. Page 333 ; for " unregenerate" read regenerate.

THE

TRUE RELIGION.

CHAPTER VIII.

SECTION I. OF THE TRUE AND SUPERNATURAL RELIGION, DEDUCED

FROM SCRIPTURE.

SECTION 11. OF THE PATRIARCHAL ANTEDILUVIAN RELIGION. SECTION III. OF THE POSTDILUVIAN, TILL THE MOSAIC LAW.

SECTION I.

OF THE TRUE AND SUPERNATURAL RELIGION, DEDUCED FROM SCRIPTURE.

It Is not sufficient what religion one be of, nor is it the Law of Nature, nor the command of the magistrate (according to the Hobbian system), which ought to determine our choice and obedience ; but, as we have shown, what God has revealed In Holy Scriptures. For, without a peculiar grace, never could mankind have arrived to the knowledge of the True Religion, and the way to the worship of the True God, who was to be worshipped in spirit and in truth ; but which all their reason and natural light, and sagacity in other things, enabled them only to grope after, as that igno-

VOL. II. B rant inscription Implied, though of the most learned Athenians ; because it is altogether supernatural.

It is in this chapter, therefore, that we shall sufficiently make evident by Scripture (which we have abundantly asserted to be the Word of God), that there is indeed, and never was, but one True Religion, as we have shown there is but one God, who is the Creator, Upholder, and Restorer of all things. For God, though most wise, is not yet so fond as to be pleased with whatsoever is well meant, as with what He expressly commands and expects, for the great reward proposed. And therefore It is not so indifferent a thing what faith or religion men choose, so they be zealous in it, as some erroneously affirm. God, who esteems obedience better than sacrifice, will be served In His own, not in our way.

Indeed, Natural Religion goes a great way, convincing us that there is a God, and therefore to be worshipped, but It neither can, nor ever did, show how we should serve Him ; never any man having known the mind of God, till He was Himself pleased to reveal It. And Porphyry has Ingenuously confessed that no philosophy did ever yet find out how the Deity was to be propitiated. As to men's private spirits, which late or former fanatics have trusted to for their direction herein, nothing Is more vain, more subject to delusion and mistake. For, though Almighty God did sometimes Illuminate certain persons extraordinarily, it was usually accompanied with miraculous attestation as to extraordinary effects, still agreeable to His Holy Word. The Holy Scriptures, therefore, must be, and are, the only safe and certain guide of our choice in that important affair. It is His "Word alone which enlightens us to discover the way to walk in the midst of darkness ; and one who seriously, humbly, and with an upright heart, applies himself to that Conductor, and, using the ordinary means to understand their meaning, by the rule we have set down, though he may possibly err in smaller matters, shall never miscarry in the most necessary. For it is altogether inconsistent Avith the goodness and piety of God, that one should fall into any dangerous mistake, who with those qualifications consults the Sacred Oracle, which imposes nothing of absolute necessity, but great and important doctrines of faith and sanctity, which are all perspicuously described there. Nor does the True Religion consist in any implicit belief, prescription, speculation, pomp, superstition, and gaudy shows, but in plain, easy, and sincere positions and rules, that are agreeable to reason, or, at least, not repugnant to it, though sometimes above it, and supernatural.

The True Religion is what is most ancient ; we are therefore led to inquire for the good old way, and to walk therein.'

The True and Supernatural Religion, or Faith, delivered from Scripture, acquaints us, and requires us to believe, that the Great and Eternal God, exerting His Almighty power into act, did in time create Matter, (that is, a Chaos) immediately and simply, out of nothing pre-existent, by the sole virtue of His omnipotent fiat : ^ Jer., vi., 16.

b2 and mediately, out of that, was educed this aspectable world, or mundane system, — man, and all created beings, — to manifest His divine wisdom, power, goodness, and other attributes, diffused over Ms Creation, for His own glory," and to the end we might serve and adore Him as our Benefactor and Supreme Good.

That, in a secondary relation, aU this seems, in some part or other, and subordinately, to have been so made for the use and benefit of mankind ; as food, clothing, refreshment, medicine, defence, and ornament; which, though He could have effected in an instant of time, and as some think did (especially the preparatory Matter, or Chaos, out of which emerged all that was made) ; yet did He it rather successively in six days, to teach us deliberation in aU our rational undertakings. And this, first, by the spirit's incubation ; whether meaning the tliird person in the Sacred Trinity, or any created spirit, spirit of nature, or, as some call it, mundane spirit, ordained by God to digest, inspire, and communicate a pregnant activity to the confused mass, we list not seriously to inquire. The earth emerged out of the water, and the obscurity which enwrapped it ; and next the light, even before the sun, to show that it sprung not from that planet, or any other natural cause, but that light inaccessible. Secondly, the air, fire, or liquid ether, expanding the immense space, and separating the inferior waters from the superior clouds. Thirdly, the collection of the waters into their several channels, seas, springs, rivers, lakes, that the dry land might afford " Ps., six. 1.

stability and firmness to what was to grow out of and stand upon its bosom, as trees, plants, and vegetables, for the food and sustenance of both man and beast. On this day, it is reasonably concluded that He also created the glorious angels, those ministering spirits, sent forth to do His messages, and be our guardians.' Fourthly, the sun, moon, and stars, by which His glorious works were cherished, made conspicuous and visible. Fifthly, the fishes, fowls, reptiles, and insects furnished the Avaters and air to feed one anoth^. Sixthly, the large cattle and savage brutes, to replenish the earth. And, lastly, man, to command, use, and govern, dress and cultivate all these, and contemplate and celebrate the works of the Creator, in praise and adoration,

Man, therefore, He especially created (having provided and furnished so plentifully for aU his needs) by a more solemn consult of the Holy Trinity ; infusing or insufflating (besides the animal and temporary life common with other creatures) a rational soul, capable of immortality, and by which he was qualified to understand, contemplate, and enjoy aU the creatures subject to him. And, lastly, out of his rib, whilst in a profound sleep or ecstasy, the woman. Eve, was built, and given to be a companion meet for Mm, not finding, among all those other living creatures, any of them fitting to converse with Mm in all this abundance of other things.

Finally, upon the seventh day, that is, when God had desisted from all His operations, creations of various ' Coloss., i., 16.

species, He is said to repose ; that is, to create bo more ; and to command us to rest from all our servile works and labours, in memory of His stupendous operations, and employ ourselves in contemplating and praising the Universal Maker.'

Man being therefore thus created, and, as God's vicegerent, to govern the rest, was placed in a most happy Paradise, under a most agreeable diversion of culti- ^ating only his garden (for Grod would not have him idle, even in his most pleasant state), and, for acknowledging the Author of his felicity, was promised the long continuance of this happiness, even to a far better, upon an easy and very reasonable injunction of obedience to a slight prohibition, namely, that amidst all the variety and abundance, he should abstain from eating the fruit of a certain tree, imder penalty of utterly losing not only the enjoyment of his present state and happiness, but of both his natural life and that of his immortal soul ; the consequence whereof would be, the ruin of his whole posterity.

But so it was, that an innumerable host of those glorious and happy spirits, whom God had before created, proudly rebelling in Heaven against the Most Highest, their omnipotent Maker, were precipitated, for this insolence, from those blessed abodes, and now envying the happy condition of mankind, a leader of those wicked spirits transforming himself into

' Whether on this day was their more solemn worship or no, is not clear, till Moses' dispensation, hut some day of the time they doubtless used for their more public devotion.

the shape of a serpent, or probably into some more Hvely creature, yet of a subtle and serpentine nature, tempted the man, by his more feeble incHnation the woman, and, under a false appearance and suggestion (as if their INIaker had forbidden them the eating of a fruit whose property it was to make them gods, and endow them with transcendent qualities like their Creator's), persuaded her to eat of the prohibited fatal tree ; and she immediately her too fond hiTsband.

But all these specious effects utterly failing, — the Covenant broken by which they enjoyed all these privileges and blessings, — this foul and ungrateful lapse cost them the loss of God's favour, ejection out of Paradise, and the felicity they enjoyed in that delicious abode. Thus became they obnoxious to death, sickness, and dissolution of body, their understandings weakened and abased in faults, losing withal his sovereignty with the principles of his moral rectitude, and much doubtless of the beauty and vigour of his body, — reparable, in part only, by much study, labour, and anxiety in a toilsome life, — his spiritual and immortal state, irrecoverably also lost, and, but by special grace and mercy, in a second Covenant recovered.

Besides aU this, by the corruption and taint of sin, their descendants thereby universally became liable to the same condemnation, and all those evils the whole race of mankind has lain under ever since. For man, as the immediate work of God, must needs have come pure and immaculate out of His sacred hands. But

THE TRUE RELIGION.

thus he shamefully fell, not without due warning or ability to have resisted all temptation, endowed, as he Avas, both with great understanding and liberty of election, which aggravated his fault.

Now, whether the Devil borrowed the painted and curiously-coloured serpent's organs, to insinuate this fatal exploit, or by whatever other means, so it was, that the pravity of their imagination, the effect of this transgression, corrupting the members of their own body, transfused the venom to their posterity, which, like a filthy leprosy, has ever since been lurking ; and, becoming hereditary, has been propagated, and broken out in all manner of wickedness, forgetfulness of God, inclination to all evil, and irregular appetites. For the root being thus corrupted, the branches must needs be unsound, and the fruit as bad. The obligation and ingratitude of Adam, that first of men, was so much greater, inasmuch as he was created a person of such singular majesty, beauty, strength, and other abilities, and, next, (of all earthly creatures) in perfection to the Divine Intelligences, — in consummate fruition of all good suitable to liis nature and constitution, — and, capable of continuance in his happy state, with power and dominion over all the world, over all his own faculties also, concredited to him by his bounteous Maker. He was, as we said, created with a clear and bright understanding, freedom of will, and, as the rest of God's creatures, perfectly good, but indeed not immutable, as left in the counsel of his own hands ; and therefore the more obhged. Nor had the angels any higher perfection as to liberty and in condition, as Justin Martyr tells us.'

The station wherein he was placed was a garden of delight, furnished with all that the eye or ear could wish, with absolute faculty of enjoying, of aU this, whatever he pleased, one only tree excepted, for trial and probation of his obedience, dependency, and recognition, for all that infinite variety ; and guarded by a severe and most deserved commination. Nor less than this could God have enjoined him, without discharging him entirely of aU duty and allegiance whatsoever, and without rendering him whoUy independent of his Maker and Benefactor ; so as the trivialness of the thing commanded, as it made the law the most easy, so the infraction of it rendered the offence the greater.

There are who have wantonly presumed to think it severe, that for so small a matter man should be made 80 miserable. But these bold men do not consider the Majesty offended, the presumption and obhgation of the creature offending, the command so easy, the disobedience so much greater ; and therefore should no more censure the Almighty proceeding, than (as one says) one ignorant in mathematics, a world of things and truths he does not comprehend; but which yet are certain and indubitable. We can no more investigate and trace out these arcana, than we can the virtues of the magnet, and things beyond our understanding. And such are also even divers Articles of Faith, the

0*09 iTTOiTJCrfV.

Trinity, Incarnation, and Hypostatical Union— mysteries above our reasoning ; but they are real, and such as we shall one day find to have been done, upon account of the greatest wisdom and justice.

This was not so much one single and trite commandment, but the only one remaining of the whole Decalogue, by which the Almighty could have proved their obedience. For as yet there was neither parent, relation, magistrate, nor neighbour to oifend against ; murder they could not do, but by killing themselves (which, indeed, they sadly did, and all their race too, in the event, but this not through wrath or vengeance.) They could not dishonour earthly parents, for they had none, nor break the Sabbath; for as yet it was not enjoined. Nor could they commit adultery, for there was but one wife and husband in the whole world ; nor steal, since there was none to take from ; nor bear false witness against a neighbour, who had none ; nor, lastly, covet, who wanted nothing, who had already all the world. So that there seemed to remain this only trial of their obedience to express their gratitude and obseqtiiousness, through all the circle of God's commands; so that, whether out of infidelity, pride, ambition, or compliance with his wife, his fault was without excuse, and to the ruin of both soul and body. The soul, which is the form, and denominates the man, was in this transgression as well as the body ; since, through its faculties, the inferior body was brought to yield in the first place.

Thus, all mankind being in the first man, as in the stock and root, was liable to the same offence ; having received that precious depositum, his soul, both for himself and all his posterity ; and, consequently, what he lost, he also lost for them. The foundation being impure, the stream must needs be polluted, as a prodigal father impoverishes himself and unborn child, as a traitor to his Prince and Sovereign derives the taint to all his blood.

Thus, we have showed how Adam could not have sinned against any injunction in the whole Moral Law, save in this only instance, which was so great as rendered him guilty against both the Tables of it, in its fatal consequences. Whether it were concupiscence that first appeared, (after his tasting the forbidden fruit, of quality to provoke disorderly and immodest motions) or whatever else which they sought to covet, conscious of the guilt ; the taint was so contagious as, had not God, of infinite mercy, taken pity, and a Saviour intervened, weakened and abandoned as Adam was, no flesh could have been saved ; God's justice must have taken place, and condemned all. For though God, considered in His absolute power, could have pardoned the sin of man at first, yet, considered in that decree He made from all eternity to punish sin, and as a Governor, bound to maintain it. He was not to exercise that power ; nor could any creature, angel, or man, reverse that decree, or satisfy Divine Justice. There was, therefore, something of infinitely greater value and qualification required to free man from the punislunent of having offended against this Covenant of Works by l2 THE TRUE RELIGION.

entering into a new one, upon new terms and upon renewed obedience, before His justice took place. And, accordingly, Almigbty God, in pity to our frailty (and that man was not his own tempter, but falling by a malicious spirit), rescued him from this destruction, by entering into a second treaty, or covenant, not of works, like the first, but of faith and future holiness, in expectation and virtue of a champion;' who, proceeding from the woman, should bruise and break the cursed Serpent's head (wherein all his power and venom lay ;) triumph over the deadly foe, be a Mediator and Saviour of him and aU mankind, and thereby restore them and their obedient race to greater happiness than what they lost.2

This seems the method of God's election ; for, though there be neither jirius nor posterius in God's will, who sees and contemplates aU things at once and together, as if already done (as to our weak and infirm capacity, who cannot conceive of actions but by time and succession), and did foreknow to what unhappy period man would come, by abusing his liberty and choice ; He provided a sovereign panacea and remedy to restore His. collapsed creatures. God did not decree man's fall, or so much as permit it in a strict sense, as allowing or tolerating it (for then it might carry some excuse perhaps), but so permit it only, as the prodigal father in the parable suffered his curious younger son to travel strange countries, and try, as it were, his fortune; the ill employment whereof was none of the father's fault, ' Gen. iii., 15. ^ John, iii., 15, 16.

or SO much as any part of his will or purpose, much less His irreversible decree. Only it gave the father such an opportunity, as the Fall of Man did the Almighty, of showing mercy on him, and pitying his sad case ; yea, and of meeting his returning and repenting child God returns to man, offers him a Saviour, and a means of restitution, and entering into grace.

In the mean time, it is confessed that, supposing God had not created man In a capacity of attaining supernatural felicity (for man, at first, was only in a state of natural felicity, consisting in the fruition of this life, had he persisted in innocency), he might, notwithstanding, have created him in a state of immortality, though still in Paradise. The Tree of Life, which was also in the same garden, might, probably, have been propagated by both Adam and his posterity, wherever they came ; making all the world, in time, a Paradise, where innocent people dwelt. This to preserve them in health and life (not as Josephus thinks, a very long time only), but for ever, even here, or till God should liave translated them to a better world.

Nor does this opinion exclude any purpose of calling man to a place of supernatural grace, capacitating him for glory in heaven. And some there are who think that God proposed to exercise him first in this inferior state, and, finding him faithful and obedient on this probation, to have called him to a higher. And that this calling was to be by the Word of God, which, being afterwards incarnate, is our Lord Christ, who should have appeared in the flesh to perform this mercy, though

Adam had not lapsed. This is assigned for a reason why afterwards the Law given to Moses did stipulate only for the happiness of this life alone, though covertly, that those who obeyed that Law should be blessed with a more happy life ; God intending to set on foot, in time, a treaty of evangelical righteousness by Christ, on terms of which that happiness should be obtained. And thus, proceeding by degrees, should man have been prepared for the Gospel and coming of Christ by the discipline of the Law ; and as if God would hereby try how inveterate and great the disease was by the failing of the cure thereof by the Law, before the Grand Physician, as the Son of God, should come in person to perfect and do the cure.

But, to leave this supposition, for it is no more, and return to where we left. Till this fatal lapse of Adam, there was no faith required for justification but in God alone. His benignity and bounty. Yet faith there must be, seeing, without it, it is impossible to please God.' Nor could man love and obey one in whom he did not beheve ; and, before sin, there was neither needs' of a Saviour or faith in Christ. But, after the Fall, man had another object of his faith, namely, the proraised deliverance by the seed of the woman ; and that God would certainly make good His word.

Section II. Op The Patriarchal Antediluvian Religion

In this general faith Adam's and the antediluvian Patriarchs' penitent and religious posterity passed their ' Hebr., xi., 6.

time, without other extraordinary revelation that we read of, though they, doubtless, might have confirmation of it from time to time ; such as Enoch, who walked with God, Noah, Melchisedeck, and other holy persons, till Abraham, to whom it was first declared, from whose loins this promise should be made good — in him all the nations of the earth should be blessed. But this was very obscurely discovered as yet, as sometimes by dreams and visions, till the postdiluvian and more prophetic days ; and so with greater light and evidence, as the bright day-star of Jacob was approaching and ready to rise. For all the saints and holy men of old had but a general and very misty sight of Christ the Saviour, or, as one may say, of the Christian religion. The difference was, that their faith was of things to come and in expectance; ours of the present, past, and future. Thus was Christ promised to Eve, Abraham, Isaac, Jacob ; Moses, David, and all the prophets mentioned him, as we shall come to show in the chapter following. Now, as to the exterior service, how early sacrifices were, both for Eucharist (before he sinned) and for expatiation afterwards, is apparent by that of Abel's and Cain's.' But, during the time of their standing in Paradise,^ the religion, as is most natural, was eucharistical; was the praising and magnifying their Creator's works. Nor was Adam, doubtless, even after his Fall,

' De Civ. Dei, 1. 10, c. 4. See St. Chrysost. Horn., 18 in Genes.

^ Some think it was hardly a full day — at least, a very short time i but some more competent space may well be imagined, had it been but for the contemplation and naming of the creatures.

actually deprived of all his habitual knowledge, though his inclinations and appetites were so perverted that the truth wliich enlightened his mind took no effect on liis actions no more than it still does upon all his posterity, till grace supervene ; I say, though his soul was in this disorder, yet could he not so utterly forget the offence he had committed as not to see and bewail his condition, and might be taught that, there being no remission without shedding of blood, God would accept of a sacrifice of his own appointment, as He did that of Abel. But neither did he nor any of the Antediluvian Patriarchs offer any thing, save Holocausts and whole burnt-offerings for expiation; because, as yet, they were not to eat flesh, much less any part of their sacrifice ; but feed on fruits and plants, till God gave permission to the sons of Noah, offering peace-offerings, of which part was burnt, and the rest eaten, with praise, festivity, and rejoicing. In token of God's being well pleased ; as they did after their coming forth of the ark. The same service we also find continued afterwards by Abraham with invocations, prostration, and prayers, and, as some believe, in a public form ; and that the Patriarchs, the school of Methusalem, taught men religion by way of preaching and persuading ; not pretending that God spake to them before Moses.'

Then, as to the Sabbath — the memory of the creation,

' St. Peter says expressly that Noah preached to them whilst he was preparing the ark, which, if during the whole time of its fabric, was no less than a hundred years.

the sanctifying of it, was doubtless before the Mosaic Law ; and, being of Divine institution, the seventh day from the creation, positively obliged all mankind, so that the very heathen honoured it.

The Jews, indeed, call this period the age of emptiness,^ even to the promulgation of their Law, there being, as yet, no other than that of Nature — namely, those innate sentiments, and such other principles, as^:, even at first sight, exact assent. The Church, as yet, and the children of God, had not that only, but some positive laws also. Now, the natural law does not derive its force from any arbitrary power, constitution, or any external revelation, but from the moral and intrinsic virtue of the things themselves. And, yet, even this law is implanted and impressed by God, showing what is good, just, and profitable ; what evil, dishonest, intolerable, and inconsistent with natural life and government. And this was the religion which prevailed for nearly 2,000 years, without any more sublime, unless we take in what we mentioned, and what the Jews assert, concerning the seven precepts of the sons of Noah. Six of these they pretend to have been derived from Adam himself and his descendants : namely, first, prohibition against strange worship, explained in the two first of the Decalogue — at least, something like them; secondly, about blessing, or, rather, not blaspheming the tremendous name of God; thirdly, against effusion of innocent blood, which was also renewed after the Flood; fourthly, against adultery and unclean- ' M. Ben. Isr. De Resurrect., 1. iii., c. 3. VOL. II. C ness; the fifth, forbidding theft; the sixth, concerning judges and magistrates, for the distribution of common justice; and, lastly, the prohibition against eating blood.