A treatise of religion & learning and of religious and learned men consisting of six books, the two first treating of religion & learning, the four last of religious or learned men in an alphabetical order ... / by Edward Leigh ...

CHAP. I. Of Religion in general.

RELIGION is the chief thing which distinguisheth a man from a beast; the Elephant and some bruits have a shadow of rea∣son, but Religion is peculiar to men, or reasonable creatures at least; therefore Gesner (as I remember) saith, the Pigmies are a kinde of Apes, and not men, because they have no Religion.

I shall in the entrance to this Work shew

• 1. That Religion is.
• 2. What Religion is.

1. That it is.

Some of the Arguments which prove that there is a God, prove also that there is Religion, for Religion gives God that honour and homage that is due unto him.

The working of Conscience proves that there is a God, and it also proves a Religion. The knowledge and sense of sinne is in all mens hearts; the Heathens had their turpia & honesta; a great part of Religion lies in a kindly fear of sinne, and the feare of punishment after sinne proves it also, that there is some Religion.

2. The flying to refuge in troubles, and the praying also in straights, Jon. 3.6. is a proof that there is a God, and also that there is a Religion.

3. It hath been the practise of all people ever since the world was, to use some re∣ligious Rites. Abel sacrificed, See Gen. 4. ult. The most ancient Heathen Histories men∣tion their Religion. Plutarch saith, the first care their Lawgivers had; was about their Gods and their Worship. So all Nations acknowledge that there is a God and there∣fore

to be worshipped. Religion is the glory and excellency of Angels, in that they adore him that is better then themselves: it was the excellency of Adam in Pa∣radise, being the effect of the Image of God upon the soul. The Jews were once the only Nation whom God honoured, by intrusting them with his Oracles, Rom. 9.4. compared with c. 3. v. 2. The imbracing, maintaining and practising of the true Re∣ligion, is the onely way to make a Nation or Person strong and peaceable, 2 Chron. 11.16, 17. prosperous and plentifull in all outward blessings, 2 Chron. 11.5, 12. 2 Sam 6.12. For those that honour God he will honour, and those that despise him, shall be ligh••ly esteemed, 1 Sam. 1.30.

2. What Religion is.

Of the word.

* 1.1The Hebrew word comes from a verb which signifieth to serve or worship, see James 1. ult: for Religion, the Syriack interpreter hath a word which signifies ser∣vice, worship. Austin and Lactantius derive the Latine word à religando: it is the great bond to tie us to God and to man. Others à reeligendo, or à relegendo, be∣cause by the often reading and choice of holy books Religion is learned.

Religion is either true or false.

The true Religion is that whereby we serve the true God and with true worship.

* 1.2False religion is either that, whereby either we serve the false god, as the Romanes in times past, or whereby we serve the true God with false worship, as the present Romanes.* 1.3

Religion may be thus defined.

It is an officious action, debt, duty, worship or service, inward and outward, which God requireth and man is bound to perform according to his will, by vertue of that bond whereby he is tied to God.

True Religion is the true service of the true God. Morn. de verit. Christ. relig. cap. 24.

One saith, True Religion is the right performance of those duties which we owe to the one onely true God.

The Antiquity of Religion.

* 1.4It was in the beginning of the world. We reade of Sacrifices offered by Cain and Abel; and likewise the distinction of clean and unclean beasts.

The Christian Religion is now of some standing.

There are resemblances of all the gifts of man in the Beasts, but none of Religion, this is the chiefest perfection of man.

Azorius saith, Religion is a Morall and not a Theological vertue, for God is not the object of it, but the honour and worship of God, which Religion gives to the divine Majesty.

Rules to know the true Religion,

False Religions love obscurity, but the true Religion setteth forth her doctrine

to view; The Mahumetans, Turks,* 1.5 and Persians have their service in the Arabick tongue, which the people understand not. The Jews reade in their Synagogues, the Law and the Prophets in the Hebrew tongue, whereas the most part of their people have but little or no understanding thereof. The Papists have the Scriptures and their Liturgie in Latine.

2. False Religion is loose, but the true Religion requires strict and holy walking, James 1.26, 27. Eae Religio praeferenda quae favet puritati & sanctitati vitae. Lessius. Fornication was scarce a sinne among the Heathens; Mahomet was dissolute him∣self, and allowed his Disciples to be sensuall; The Jews practise Usurie; Abominable uncleannesse is permitted and practised at Rome.

3. The Scripture is the only rule to judge of true and false Religions, Deut 13.1, 2, 3, 4. 1 Thes. 5.21. 1 Joh. 4.1, 2.

The marks of the true Religion laid down by Walaeus are;* 1.6 1. The true know∣ledge of the true God. 2. A true way of reconciling man with God. 3. True wor∣ship of God.

Zanchy layes down these Theses.

1. True Religion (which is the same with piety) consists in the true worship of God, both externall and internall, but especially in the internall.

2. True Religion knowes and worships onely one God, Exod. 20.3. God will have no companion in his majesty and worship. The wisest Philosophers and best Poets among the Gentiles, thought the same; as both Justin Martyr and Clemens Alex∣andrinus, and other Fathers have abundantly demonstrated.* 1.7

3. The true Religion worships God with no other worship then that which he hath prescribed, viz. with true piety of minde.

Externall Rites, Ceremonies, Sacrifices (which also are 〈◊〉〈◊〉 worship) in the Scri∣pture, are onely exercises of inward piety, and therefore are so farre acceptable to God as they proceed from inward piety.

Christian Religion was planted by the power of God: As it appears,

1. By its speedy propagation, Rom. 1.8. Col. 1.6. 1 Joh. 5.4.

2. All these things were foretold long since by the Sybils and Prophets.

3. From the nature of the Doctrine of Christ, the efficacy of his Doctrine,* 1.8 and the authority of the Teacher: What Doctrine did Christ and his Apostles use to per∣swade their hearers? Give to the poor, Give your cheeks to the smiter, Do good to your enemies, Deny your selves, Take up your Crosse, You must look for many afflictions and persecutions if you follow us. O suasionem dissuasionis omnis undique plenam, saith Facinus. Yet Christ perswaded suddenly many and great men; and the reason is given Mark. 1.22. Christ taught with authority, not as the Scribes and Pharisees.

4. From the sublimitie and symphonie * 1.9 and certaintie of the books of the old and new Testament. Other Authors doubt and waver. 1 Joh. 1.2, 3. and 5.9, 10, 11, 12, 13. 1 Joh. 4.13, 14, 15, 16.

5. The purity of this Doctrine and the amplitude of the Promises.

These reasons and more are alledged by Marsilius Ficinus in his 8^th and 35 Cha∣••ters of his excellent book De religione Christianae.

The glory of a Religion lies in three things,

• 1. The excellency of Rewards.
• 2. The purity of the Precepts.
• ...

• 3. The sureness of the principles of trust.

Let us examine the Christian Religion by these things, and see if it can be match∣ed elsewhere.

* 1.101. The reward is the eternall injoyment of God in Christ, Psal. 6.11. 2 Cor. 4.16. Heb. 11.6.

2. The purity of precepts: Our holy Religion doth not only forbid sins, but lusts, Psal. 19.9. 1 Pet. 2.21. The Law of God reacheth not only to the act, but to the aim and intention in duties.

* 1.113. The sureness of the principles of trust, Psal. 19.7. Psal. 93.5. they are called The sure mercies of David. Heb. 12.28.

No other Religion but the Christian shews the way to salvation, nor gives assu∣rance of salvation; nor no people but Christians have assurance.

Means to keep us constant in the Truth of Religion.

1. We should ground our selves well in the knowledge of it, 2 Tim. 3.14. Col. 1.23. For which end,

• 1. Acquaint thy self well with the main principles of Religion, this is the foun∣dation, Heb. 6.1.
• 2. Receive nothing in Religion upon the credit of any man, Acts 17.11. 1 Thess. 5.21.

2. Love and practise that thou knowest, Psal. 86.11. & 119.3. Luke 8.15.

3. Take heed of declining from, or forsaking the least truth, Psal. 119.127, 128.

4. Be constant in a conscionable use of all Gods holy Ordinances, 1. The Mi∣nistry of the Word, Ephes. 4.14. Heb. 10.23, 25. 2. The Sacrament of the Lords Supper, it is the Sacrament of our nourishing and strengthening in the State of Grace, and Christ therein is received as bread, the use whereof is to strengthen mans heart, Psal. 104.15. 3. Prayer, Psal. 86.16. & 119.117.

* 1.12The Gentiles accused Christians of impiety, because leaving the ancient Reli∣gion (said they) they passed to a new superstition, and forsook the worship of the Gods; whence also they collected, that all the evils which infested men were sent by the angry Gods, ••nd therefore they ascribed to them the calamities of the world: To whom Tertullian well answered, That many of those calamities upon Cities and Islands happened before Christs coming.

Whether men may be saved in any Religion?

The Socinians say a man of any perswasion may be saved, if he doth not walk contrary to his light.

The Scripture speaks but of one faith, Ephes. 4.5. and that also the Nations should be brought to God by this Gospel, Matth. 24.14. None can be saved with∣out Christ, 1 Cor. 3.11. There is no other foundation of hope and comfort, no other name under heaven, Act. 4.12. I am the way, Joh. 14.6.

Notes

• * 1.1

  Religio Hebraeis vocatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. 22.26. venit autem •• verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est servire & colere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Graeci vocant, ut Act. 26.35. Haec vex à verbo derevatur, quod servire significat & colere. Aug. Tom. 1. lib. de vera religione, religionem à religando deducit, quod cultu Dei animas nostras religemus Deo à quo defe∣cerimus. Ac Tom. 5. de Civit Dei, l. 10. c. 4. à recligendo derivat, quòd bac Deum, quem amiseramus, negligentes, dennò religimus, sen recligimus. Zanch. Tom. 4. l. 1. de Religione. c. 13. Qui omnia, quae ad cultum Deorum pertinerent, dili∣genter pertractarent, & tanquam religerent, sunt dicti religiosi, ait M. ••ullius. Atque hanc sententiam sequutus est Arnobius l. 4. adversus Gentes. Meliwsaam•••• ejust dis••epulus I••••ctantius▪ rel••gionem, à religando appellatam existimavit. Herald. Animadvers. ad Arnob. l. 4. Religiose d••ci vi••entur, ••uoniam, quae ad••cultum divinum pertinent diligenter pertra∣ctent & quasi relegant. Isid. l. 10 Etymol c. ••7. A••ii p••ant Religios••m dic••um esse •• relinquendo, eo quod propter sanctita∣tem aliquam sepositum sit, & à nostris 〈◊〉〈◊〉 remotum id quod est religiose consecratum. Azor. Institut. moral. l. 9. c. 10.
• * 1.2

  Romani.
• * 1.3

  Romanenses. Superstitio est, ubi aut falsi dii, aut falso & inani cultu co∣litur Deus: con∣tra religio, ubi verus Deus ve∣roque cultu co∣litur. Impictas verò est, ubi nulia prorsus est religio, & tales homines propriè impii vocantur, qualis fuit Diagoras, qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dictus est. Zanch. Tom. 4. l. 1. De Reli∣gione, c. 13. Idem sunt rcipsa verus Dei cultus, & vera religio, sicut contra falsus & impius cultus idem est atque supersti∣tio, falsaque religio, Zanch. Tom 4. l. 1. De Religione, c. 13. 1. Religio accipitur pro ratione seu modo colendi Deum, vel pro orma culius exterm & publiti qui Deo exhibetur, sive rectè, sive perperam. 2. Pro virtute qua Deum rectè agnosci∣mus, & sanctè a. purè oblimus juxta normam in verbo Dei praescriptam seu pro interna & sincera animi pietate à qua dicimur religiosi. Ra••a. esa.
• * 1.4

  Gen. 4.26. Vide Polyd. Verg de Rerum Invent. l. 1. c. 5. & l. 4 c 1. 〈◊〉〈◊〉 su••t auni forme, mi∣bus, vel plus aliqui••. Ex quo orpimus esse Christians, & t••rraram orbe cenferi. Arnob. advers. Gent. l. 1. Aun ••r••t••ae 203. Pambenus Stoicae sectae Philosophus, primus in Indiam à Demetrio Alexandriae Episcopo ad do∣cendum ••issus, opere & exemplo Ecclesiam Christi instruxit, Matth. Westm. Flor. Hist. p. 61. Omnis autem religio ex dua∣but po••issi uum rebus aestimati debet; cultu scilicet, qui in ea usurpatur, ad quem Liturgia referri debet, & publica fidei de∣claratione qu••e confessione continetur. Amyrald. de Secess. ab Ecclesia Romana. p. 106.
• * 1.5

  Religio e••t quae Deo de∣bitum cultum aff••rt. Aquin. 2^•• 2^dae. qu. 81. Artic. c. 5. Conclus. Re∣ligio vera fidem quidem re∣quirit, sed per∣ficitur duabus max me rebus, beneficentia & vitae puritate. Grot. in Jac 1.27. Religionem Christianam solam ex omnibus, quae hactenus in mundo publice re∣ceptae sunt, esse veram inde demonstratur, quod illa sola ••erae, ac pro••nte & divinae R••ligionis not as habeat. Notae autem infalliviles Religionis ver•• co••scientia hominum id ipsis dicta••te haesunt: Primò. quod in illa verus Deus Creator, & Guberna••o omnium rerum, solus agnoscatur, & colatu••, sicutin sola Religione Christiana sit. Nam Ethnica, quae post Christianam est vetustissima, creaturas, imo & malos Gemor pro Dijs colit; Tur••ica vero, & Judaica bodierna, etsi de vero Deo glorietur, praeterquam quod ipsarum origo in mundo est recens, veri Dei atque operum ejus notitiam ineptiss••ais fabulis & commentis conspureat. Secunda verae Religionis nota est: Quod in ea ••ola vera ratio explicetur, per quam homo peccator cum Deo reconciliari possir, quam in Christiana sola etiam re∣perire est, quia in illa sola sacrificium peccatis expiandis idoneum, & irae Deiplacandae sufficiens invenitur. Tertia Religio∣nis verae nota est: Quod in ea vera & perfecta officia erga Deum & proximum p••ae••cribantur; quod in nulla quoque quam Christiana religione fit. Walaei Desputat 1^a. De S. Script. necess & Author. Vide ejus Loc. commun. de S. Scriptura com∣parat. Relig. Christian cum Gentel. Turcic. Judaie.
• * 1.6

  Animadventen∣dum est primum Decalogi prae∣ceptum unum cole Deum ad Religionem per∣tinere, cujus est justum ac debi∣tum Deo cultum deferre.
• * 1.7

  Azor. Institut. Moral. l. 9 c. 10. Lactantius one of the most eloquent of the Latine Fa∣thers hath written grave∣ly both of the true and false Religion.
• * 1.8

  The Divine authority of the Christian Doctrine con∣firmed.
• * 1.9

  Habent scrip∣tores illi nescio, quid pium & Augustum, at∣que id quod mi∣rabile est, inter se quidem com∣mune à caeteris omnibus penitu•• alienum, quod significat omni∣bus illis Deum prae catrris spa∣rassc. M. Fic. de Rel Christ. c. 8.
• * 1.10

  Neque terrena praemia, ut leges aliae, sed caelestia pollicetur. Ficin. de Relig. Christ. cap 8.
• * 1.11

  The glory of Religion hath been to have holy Martyrs and in••amous Persecutors. Justinus Philosophus & Martyr, de conversione sua, transituque ab Ethnicismo verba faciens, ingenue fatetur, se Platonicae sectae addictum, cum Christianos velut de plaustro omni conviciorum genere proscindi, & tamen impavidos omnium aetatum dignitatumque homines ad mortem accedere animadverteret, cogitare caepisse, fieri non posse, ut ejusmodi homines improbi voluptatibus dediti vitae hujus amantes jure habeantur, qui etiam cum dignitate vivendi conditione sibi oblata, mori malunt, quum Christum abnegare. Nullum enim tale praefidium è Platonis Philosophia morti opponi posse, vir prudens & ingeniosus facile colligebat. Jac. Gryn. Epist. l. 1. Epist. 41. Vide plura ibid.
• * 1.12

  Aut igitur cuncti nihil laeti habere debue∣runt, si malorum causa nos sumus: (nationibus enim sumus in cunctis) aut cum mixta videatis cum incommodis laeta, definite nobis adscribere id quod offendit res vestras; cum nihil laetis officiamus & prosperis. Arnob. adversus Gentes, lib. 1. Oro vos, ante Tiberium, id est, ante Christi adventum, quantae clades orbem & urbem ceciderunt? Legimus Hierapolim, & Delon, & Rhodon, & Con insulas cum multis millibus hominum pessum abiisse. Tertul. Apologet.