Popular errors, in generall poynts concerning the knowledge of religion having relation to their causes, and reduced into divers observations / by Jean D'Espaigne.

CHAP. 3. The essence of Christianity annihilated by the maximes of the vulgar, who reduce Religion into morality, which is the most excellent and most necessary doctrine of Religion. A difference between the me∣thod of Philosophers and the order that Theologie sets forth in the instruction of manners.

THE common people holds that all Religion consists in practice or in works; that all Christianity lies in the doctrine of good works, or at least that this doctrine of good manners is the principal part and the foundation of Religion. These maximes are very pleasing, whereupon they represent faith, the tongues know∣ledge, prophesie, as unprofitable qualities without Charity. The greatest idiots are greatest Orators in this point and set forth excellently the praise of good works which indeed cannot be too much com∣mended: But yet it is a greater error then

think of, to imagine Religion to be one∣ly a doctrine of manners, whereupon we must mark these following positions.

1 The doctrine of Religion hath two parts, the first shews what God hath done for man, the other teacheth what man ought to do for God, the first compre∣hends, after the consideration of the es∣sence of God and of his perfections the intire Oeconomy of his works in nature, in grace, and in glory. The second deline∣ates all Christian vertues, as well intelle∣ctuall as Morall.

2 This first part is the true and princi∣pall Character which distinguisheth chri∣stians from all others: For there is no false Religion whatsoever, but teacheth many excellent morallities; but to teach what God hath done for us especially in the work of our redemption is a doctrine which is not to be found, but in the Chri∣stian Religion.

3 The true essence of Christianity, ly∣eth in this part, for all other Religions teach salvation by the work of man to∣wards

God but ours teacheth this salvation as a work of God towards man.

4 Ignorant men think that Religion is nothing but a Law, and so confound the difference between the Law and the Gos∣pell and so annihilate Christianity it self.

5 The greatest corruption which ever came into the Church began by those maximes, which commended morall do∣ctrine, as being the whole substance of re∣ligion, for so it came to passe, that finally Christianity was reduced into morality; if one will mark the consequences of ma∣ny opinions newly introduced, he will find they all shoot at this mark.

6 Its an impiety to affirm that the do∣ctrine of works is the foundation of Reli∣gion, or at least it is spoken very inconsi∣derately. For salvation which is the true subject of Religion, is grounded upon that good which God doth to us, not upon the good which we do, from whence this re∣sult doth proceed, that the fundamentall doctrine of Christianity is not that which teacheth us good manners, but to the con∣trary,

that part which we call morrall hath his foundation upon the first.

7 Then it is but a rash assertion to maintain that that doctrine which speaks of manners, is the most excellent part of Religion. For if the noblenesse of a science depends upon the excellency of a subject without dispute that part which concerns God and his works, is more sublime and elevated then that which handles the works of man; nay more this second part cannot have any place, but as a conse∣quence of the other; all Christian vertues are effects of sanctification which is a work of God.

8 But they do alledge that Morall doctrine is most necessary, and that they ought more to insist upon that, then upon the first. To which we answer, that the first part is that which gives the essence to the other, and is the source and primum mobile to all vertue. 'Tis it which furnish∣eth us with lights, without which all our morality would be dark and heathenish. And though this should not be, it would

be a great error to believe that it were e∣nough for a good Christian to be a good moralist; to the instruction of Christi∣ans Religion hold a contrary method to that which is used in Philosophy; for it is all one to Philosophers, whether they teach the practicall sciences before the contem∣plative, forasmuch as that morality or pol∣liticks do not borrow their principalls from Mathematicks, or Phisick. But in Religion, Theologick vertues which rule all others, cannot be extended without a foreknowledge of their object. Now this object which is God himself is not known but by his works, so that a Christian ought to know what God hath done for him, be∣fore he can understād what he ought to do for God. The Law it self in the frontispice of the Decalogue before that it speaks of our duty towards God teacheth us what he is, and what he hath done for us. Fi∣nally it is to be consider'd that the most ne∣cessary part of religion is that which han∣dles the causes of our salvatiō, as is the per∣on & office of Christ our justification, &

Now these points are not morrall do∣ctrines.