Of the reasonableness of Christian religion by H.H. D.D.

CHAP. III. (Book 3)

Of the power of the affections and interests in matter of Faith.

[Sect. 1] THe belief of Christianity being in the first Chapter supposed to be thus sufficiently recommended to the understand∣ing, which is a wel-natured faculty, and very ready to hear Reason, when it is offered to it: There is but one obstruction possible, and that is from mens affections, or interests, and that by two ways of proceeding: First mediately; secondly, imme∣diately.

[Sect. 2] First, they work mediately by the will, and have sometimes that unhappy institence upon that, as by their importunity to perswade it to interpose, before the full representment or proposal of the object, and so to hinder the free access of the Argument to the understanding.

[Sect. 3] Thus we see it often in prejudicate and passionate men, who are impatient of hearing or considering any thing that may dis∣possess them. And thus we see it sometimes in those of a better temper, who yet being unwilling to lose any advantages, which they can make use of to maintain their present perswasions, are so intent upon their own part of the dispute, that they do not receive the opposite Arguments, with that equal Justice of im∣proving them to the height, with which they are offered, or to which if it had happened, that they had undertaken the mainte∣nance of the other part, they could have heightned them. This latter, being not an effect of so great a distemper, is not so dis∣cernible (to our selves especially) as the other, but yet is a fault, and that of ill consequence, and a deviation from the rules of distributive Justice, which would allow as much of our attention, or diligence to the improving of the Arguments of the one part, as of the other, and express as impartial a kindness to the Neigh∣bor as to my self. And in all this the Will is culpable for being thus (more or lesse) instrumentall to the affections. And so it is Ne∣gatively also, whensoever we do not use that industry of search as our condition permits, and the importance of the matter requires of us,

[Sect. 4] But then secondly, The affections and interests do themselves immediately, sometimes, perform their own business, they cloud and darken the understanding, and make it less capable and recep∣tive of such representations as are made to it.

[Sect. 5] This made Aristotle to affirm, That Pleasures are in some men a 1.1 corruptive of principles, i. e. that those common dictates of nature, &c. which are by all unbyassed men naturally consented to as true, and unquestioned, do yet to voluptuous men (and the same holds in matter of fear, and interest, and the other passions, and ill habits also) become matter of dispute, whether they be true or not; not because in Reason any thing can there be offer∣ed sit to infuse scruples into a rational man, or to combat with the far greater potency of Reason on the other side, which denomi∣nated them principles, but because these rational dictates having somewhat in them which is contrary to, and unreconcileable with passions, and sensitive pleasures, those consequently that have indul∣ged to them, and espoused them, as the most desireable things, do, for the enjoying of them, undervalue, & despise the rational Argu∣ments, which would cost them so dear (even the parting with their lusts) if they continued in that reputation, which is due to them.

[Sect. 6] Hence is it, that the more prudent of Heathen Philosophers have proposed it as the best preparative, to the studying and search of truth, to have mens affections and appetites well re∣gulated first (though not by reading, or studying the Books, and Science of Morals or Ethicks, yet) by b 1.2 assuetude, and virtuous custome, by inartificial precepts, and sober education, &c. modera∣ting and tempering their passions, and bringing them c 1.3 to live Or∣thodoxly, d 1.4 lest having their Reason disturbed by passions, they be not able to pass an exact judgment of things; And without this, say they, it is as impossible for a man to behold and judg aright of truths (such truths as have any thing any way contrary to passions) e 1.5 as for a man with sore eyes to behold illustrious splendid objects, without being anointed or cured of their distemper.

Accordingly it hath been observed in the first Ages of the Church, that luxurious and intemperate men were of all others most hardly brought to beleive the Christian Doctrine of the Resurrection of the Body, and Immortality of the Soul, because their carnal joyes being so material and gross, and contrary to what Christ hath taught of an Eternall life, and of Spiritual bodies, and bliss, their being so deeply engaged, and immerst in the former, fortified them pertinaciously against all impression from the latter, and enabled them to hold out finally against the belief of those Christian Truths, which others of more ruly tem∣pers, upon equal Reasons, and the same representation, did most readily embrace and assent to.

[Sect. 8] And it is worth our present consideration and enquiry, whe∣ther they which are now most willing to entertain doubts of the truth of Christianity, are either more sharp discerners of truth, then all others, that are not (or then themselves, before they) arrived to this pitch of Stanchness, and Scepticism; or again whether they have seriously spent any considerable time in re∣viewing their Principles, and, doing so, have sprang any special new Arguments, which they had not considered before, and those of such weight with them, that they wil contentedly expose them∣selves to all the torments of Hell (the sure reward of an Athei∣stical Antichristian life) upon the bare probability of those their Arguments, (which cannot be rationally done by them, unless their pretensions against Christian Religion exceed ours for it, in strength of credibility, as far as an eternal Hell exceeds those short sufferings of this life, to which Christianity betrayes us, or as an eternal state of spiritual bliss in Heaven, doth surpass the transitory, unsatisfactory short pleasures of sin in this life) or whether it be not really their freer indulgence to some liber∣ties, which Christianity admits not of, (and that more against light, and against the importunity of Gods judgements, then be∣fore) or perhaps some change of affairs abroad, which hath made the practise of Christianity a more inconvenient, costly thing, then it was wont to be; most men being willing to have the advan∣tages of Religion, as long as there be but few, and supportable encumbrances, that attend it; and after changing their opinion of it, when they have run any hazards by it.

[Sect. 9] Which truly is so far from being new, or strange, that it was a part of the Character, that our Christ set upon himself, and his Doctrine, both in that parable of the Seed, that fell upon stony ground, which is supposed to be scorched at the rising of the Sun upon it, and by that cloze of his answer to Johns Disciples, Blessed is he that is not scandalized at me, foretelling them that the most eminent and considerable danger to Christian Religion, is, That they which in prosperous times are forward professors of it, will, when their Religion begins to offer them smart, fairly forsake, and fall off from it.

[Sect. 10] Thus much hath been premised to this second Head of Ar∣guments, on purpose to shew the influence, that matter of advan∣tage may have on belief, and that on either side, not onely where mens interests do chance to thwart their perswasions, but also, and as discernibly, when they appear on their sides, to assist and confirm them.

[Sect. 11] For so certainly did the sweetnesse, and wel-tastedness of the Manna work as effectually on the Faith of some Jews, make them as willing to adhere to God, and Moses, in opposition to re∣turning to Egypt, as the new miraculous manner of the coming of that down upon them; and the Milk and Honey of Canaan, were very good motives, and alectives, and engagements to the faith, and obedience of others: And so in like manner the carnality of the paradise, that Mahomet promised to his disciples, hath much advanced the credit, and facilitated the beleif, and disguised the grossness and absurdities of the Alcaron.

[Sect. 12] And because advantages are not to be disliked, because they are such, but because they pretend, and are mistaken to be such, when they are not, and by so doing, do rob us of those that are truly so, or that are infinitely weightier, and more considerable; and because that which is really the most advantagious, is always most rational, most prudent for man to choose and pursue, and aspire to: Therefore it is, that to the former Argument of the reasonableness of the ground, or testimony on which we believe Christian Religion to be true, I now proceed to the advantages, that those that embrace shall reap by it, both because most mens Objections against Christianity, are founded in an opinion, that it is not an advantagious profession, and would have no other

quarrel to it, if they were satisfied that it were, and also because though advantageousness no way contributes to the making, or proving a thing to be true or false, yet it doth to the making it more or less worth beleiving, or embracing, (for every slight truth is not such) and so more or lesse fit to be set up in our hearts, as our Religion.

[Sect. 13] For that by Religion every man entertains hopes of acquiring somewhat of benefit to himself, and would not chuse to enter in∣to those bands, if he did not promise himself some advantage by it, is a maxime, which I shall not think fit to prove, or confirm in this place.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Simplic. in Catheg. Arist.
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Anonym. Schol. in Categ.
• d 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Id.
• e 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hierocl. in Praef. ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.