Spiritual Refining, Religious treatise · Section 7 · Sermon 56
SERMON. LVI.
Shewing how prevalent Natural Conſcience hath been in Heathens, in reference to good Laws, Books, Affections, Lives; And how it ſhould ſtir up Chriſtians to jealouſie.
ROM. 2. 15.
Which declare the Law written in their hearts, their conſciences alſo excuſing or accuſing one another.
VVE have inſtanced in many grounds, which may juſtly be thought to blu…, if not quite race out, that Law of Nature in us. The next thing to be undertaken is, to ſhew wherein men do demonſtrate theſe 6dictates of Conſcience, and how far they have been prevalent upon them to that which is good: And the diſcovery of theſe things, is an excellent way to raiſe bluſhing in the faces of many Chriſtians, and to provoke them to jealouſie, when they ſee that done in Athens or Ethnical Rome, which is ſcarce done in Jeruſalem; eſpecially thoſe who are the people of God, and pretend to an higher and ſupernatural light, muſt diligently beware, leſt they be outſtript in thoſe moral honeſt things, which the very light of nature teacheth ſome men. To the work therefore in hand; And
Firſt, This Law of God in mens hearts, is demonſtrated by theſe excellent Tractates and diſcourſes, which many by the help of natural light onelyonly have written; wherein Wherein the Law of God in mens hearts is demonſtrated. 1. By the Books that Heathens have written.although they are as blinde as Bats and Owls, in the Sun-ſhine of the Goſpel, in reſpect of any true gracious thing, yet they do wonderfully approve that which is good and righteous in the general, condemning and diſſwading from that which is evil. Thus the Moral diſcourſes of Seneca, Plutarch, Plato, and ſome of the Stoicks, ſpeak very high things about that which is vertuous, and that which is vicious; inſomuch that many mens Divinity in their Sermons, or Contemplations and Devotions, have been nothing but the choice flowers pulled out of their garden. This (I confeſs) is juſtly to be blamed, and ſeverely reproved: for Scripture matter, either in things of faith, or things to be done, doth as much excell all thoſe Notions, either in majeſty or purity, as the Sun doth an Ignis Fatuus, or any Ignited Meteore: But I know not how it falls out, whether of the witty invention in them, or eloquent expreſſions, thoſe Heathen Authors have delighted ſome, more then Davids Pſalms, or Pauls Epiſtles; eſpecially many of the Jeſuits in their Religious Tractates, ſtuff their diſcourſes with Seneca's Contemplations, or Moral Inventions. Now although it be true, that it were a great error to take John Baptiſt, though a great Prophet, for Chriſt, much more a Seneca or a Plato (though ſtiled Divine) for a Chriſt; yet if we ſpeak of the ſphaere of nature, how far ſhe hath been able to accuſe vice, and plead for vertue, herein they have been wonderful; take Tullies Book De Oſſiciis: If men and their publique converſation, did keep to that fidelity in words, righteouſneſs in deeds, and love to the publique againſt all particular profit, it would make the lives of men very admirable, though not godly: And it is a great honor to thoſe Books of the Heathens, that the Apoſtle himſelf doth ſometimes alledge verſes out of ſuch Authors, and that for morality alſo; witneſs that ſentence, Evil words corrupt good maners; which is ſanctified (ſaith Tertullian) or made Eccleſiaſtical, as Hierom, by Paul, it being a verſe of the Comedian Menander; and it is true by experience, that evil words and diſcourſes, ſuch as ſome Corinthians had, which did privately, by ſome reaſonings fetched from Philoſophy, endeavor to weaken the Chriſtian faith about the Reſurrection, do quickly infect mens lives: and as the Apoſtles, ſo miniſters may ſometimes upon fit occaſions, uſe ſentences out of thoſe Authors, ſo that they do it not too frequently, or with affectation, or thereby diſparaging the powerful ſimplicity and divine Plainneſs of the Scripture. The many Books therefore and Diſcourſes, which men by the help of natural Conſcience have made, to the ordering of mens lives in a vertuous way, are a ſure demonſtration of this Law written in their hearts.
Secondly, The wiſe, juſt and righteous Laws which many of their Law-givers 3. By the Laws they have made.have made, when they ſetled a Political Government, do plainly declare alſo this work of God in them. Its true, that ſuch Law-givers, beſides their inplanted reaſon, had alſo acquired much experimental prudence, and haply ſome of them at leaſt, had by hear-ſay, the Divine Polity and Government which Moſes appointed the people of Iſrael: But with theſe, they had alſo thoſe ſparkling notions, of differencing juſtice from injuſtice, good from evil, elſe they could never have made ſuch wholſome Laws; eſpecially the Laws and Manners of the Lacedemonians, are much commended for Sobriety, Moderation, and Abſtinence from all intemperate and luxurious courſes; inſomuch that Eraſm…s ſaith, Diceres Germané Chriſtianos, ſi pro Lycurgo Chriſtum nacti fuiſſent legum latorem, one would have thought them true Chriſtians, if they had had Chriſt a Law-giver for their Lycurgus, though herein Eraſmus, as in other places, is too bold: Howſoever, this comes wholly from that Divine impreſſion men have left in their conſciences, whereby they puniſh ſin and exorbitancies, but reward vertuous imployments. It is true, in ſome things their wiſeſt Law-givers have eſtabliſhed notorious wickedneſs, but that doth not hinder the acknowledgement of their many other good Laws. If then Heathens have ſuch thoughts about wicked actions, that they deem them worthy to be puniſhed with all diſgrace, contempt and reproach, yea ſome of them with death it ſelf, and that in the moſt cruel maner. This doth evidently declare, that they had inbred principles about good and evil; and upon this ground it is, that the Apoſtle ſpeaking of Magiſtrates, even Paganiſh, ſaith, They are the Miniſters of God, to thee for good, Rom. 13. That they are a terror to the evil, and not to the good; if thou doeſt well, be not afraid, but if thou doeſt ill, fear, becauſe he doth not bear the ſword in vain: So that this is a manifeſt conviction of the Conſcience of every wicked man. If thou art a prophane, unjuſt, intemperate man, why art thou afraid the Magiſtrate ſhould ſee? Thou feareſt his eyes, Is it not becauſe of an implanted principle, That good is to be incouraged, and evil to be avoided? and the very fear of the Magiſtrates ſword, keeps a world of people from that actual wickedneſs, which otherwiſe they would be plunged into: So that if you look over all the Societies of men in the world, that have a Government, wherein ſome command, and ſome obey, you will conclude, All this proclaimeth to the world, men have thoughts there is a God, and that wicked actions deſerve juſt puniſhments.
3. This Law is declared by an acknowledgement of a God, and the ſolemn worſhipping 3. By their acknowledgement of God.of him. Their Polytheiſm or multitude of gods, though it diſcovereth horrible blindeneſs and ignorance upon them, yet withal it argueth, a ſenſe of Deity. The Romans had a foreign, a Temple for all gods, thinking themſelves herein Religious, that they did not refuſe the Religion of any nation: Their Temples, their Altars, their Sacrifices, their Reverence to their Prieſts, the exceſſive charge and coſt they were at in keeping up their Religious Worſhip, though they beſpake miſerable madneſs and confuſion upon their ſpirits; yet they alſo demonſtrate innate apprehenſions about a God, and that Divine homage we owe to him. And as for ſome, who were called Atheiſts, its thought therefore they had that brand on them, not that they were againſt a God, but becauſe they derided the multitude, and the ſuperſtitious obſervations of the gods then worſhipped. Its plain, Seneca thought the Romans guilty of much ridiculouſneſs in their Divine Worſhip, and wrote a Book about it, as Auſtin ſaith, which is loſt; and although he thus was convinced of their vanity, yet he diligently performed that external Worſhip, Tanquam legibus juſſam, non Diis gratam; As a thing commanded by the Laws and Cuſtoms of men, not at all acceptable to the gods. As they were frequent thus in Adoration, ſo they performed it after a grave and ſolemn maner; witneſs that cry of the Prieſts, Hoc age, minde this onelyonly: and certainly the reverence, attention and diligence of Heathens to their Idols, will condemn the ſluggiſhneſs, dulneſs and drowſie irreverence, which Chriſtians ſhew to the true God, in their Worſhip of him.
4. They declare this Law written in them, by the work of conſcience terrifying them upon any evil actions: What fear and horror hath been upon heathens conſciences, 4. The terror of Conſcience upon ſin committed.though they have had no Scripture to accuſe them! Hiſtories declare, upon unjuſt, unclean and injurious acts, they have not been able to reſt or ſleep, and eat: Why is all this? but becauſe of their judge within; which hath made even Heathens, ſo much admire a good conſcience, and ſet out the miſery of an evil one. Alas, we would think ſuch things ſhould be ſpoken of onelyonly among Chriſtians, and where the word that is preached, is the diſcerner and diſcoverer of the thoughts and actions of all men; but even among them that never ſaw this Sun, there are divers ſayings, commending and admiring the bleſſedneſs of living ſo, as not being conſcious to our ſelves of any groſs ſinful ways: Nil conſcire ſibi, &c. To be conſcious unto a mans ſelf of no evil, or unjuſt action, is that onelyonly thing which may make a man happy: Hic murus aheneus eſto; that is a brazen wall to beat back all darts; As the ſweet nurſe in old age, as Pindar calls it. Oh that Chriſtians ſhould do ſo many things, that raiſe up conſcience like a Lyon and Bear, to roar within them; when even Heathens have been afraid to make their conſcience their enemy and adverſary. If the fire hath ſo quickly burned the green tree, how will the dry tree indure? Oh think not theſe phraſes of Conſcience, and trouble for ſin, unquietneſs and terror in a mans breaſt, to be fictions and vain ſcare-Crows: No, men have had them, that have lived onelyonly in a wilderneſs, that had no other Book to read then that of the Creature; they have feared a terrible juſt God, ready to be revenged on them whitherſoever they went: And doeſt thou lye, and ſteal, and commit whoredom, and thinkeſt not that God beholdeth thee, with a ſparkling eye, full of vengeance?
Laſtly, They declare this Law written, in that they have improved theſe natural 5. By the improvement of their Natural parts to admirable commendations.ſparks, and have attained to admirable commendations, for many things done by them: They did not all of them detain the truth in unrighteouſneſs, but did admit of all the Culture and Tillage they could meet with, to perfect thoſe vertuous principles as they thought of. Hence ſome of them have thrown away all the wealth they had, that they might the better attend to Philoſophy; yea, Socrates would never diſpute about the Heavens or Stars, or other Sceptical matter, but wholly manners, how to rectifie them, and to make yong men leave: their vices; eſpecially we might give you inſtances of their great improvements in theſe things:
Firſt, Their hearty love to the publique, preferring it above all particular reſpects and advantages. Tully would not have immortality it ſelf, to hurt the I. Their Love.Commonwealth: Another ſaid, he had rather be poor, ſo as the Commonwealth were rich, then he rich, and that thereby made more poor. They conclude, Juſtice and Righteouſneſs, were the onelyonly walls and defence of a Kingdom. Some of them, devoted themſelves to preſent death, as the Decii and Curtii, to prevent judgements to the publique. Oh what a ſhame may many Heathens, upon record in Hiſtory, be to thoſe who ſtile themſelves Chriſtians!
Secondly, In Fidelity and Righteouſneſs, both of words and promiſes, and all II. Fidelity.their contracts. Romana fides was a proverb, becauſe they faithfully would do what they had promiſed; their words were as good as oathes. One priſoner, a captive, had given his word, that if he might go to diſpatch his buſineſs, and get ſome way or other to redeem himſelf, he would faithfully return again, in caſe he could not; and not being able to effect it, he returneth again to his enemies, though he knew he was to be put to all cruelty. Ariſtides was called the juſt, becauſe of his righteouſneſs and faithfulneſs in all his dealings. But of how many may we ſay, even that are called Chriſtians, in ſtead of Such an one the juſt, ſuch an one the falſe and unrighteous man.
Thirdly, In all moderation and ſobriety, abſtaining from thoſe things that were III. Sobriety.fit objects for their luſts. Alexander kept himſelf from Darius his Virgins, when he had conquered him by War: They were temperate in their dyets, avoiding occaſions of gluttony and drunkenneſs. The Lacedemonians would have their children ſee a drunken man, that beholding his madneſs and beaſtlineſs, they might take heed of it: And as for the paſſions of anger and malice, how lowly in refraining of them, patiently bearing all contumelies and reproaches! I would, ſaid an Heathen, to one who reviled on him, that this man could rule his tongue, as well as I can my ears. I would beat and puniſh thee, ſaid another to his ſervant, but that I am angry. Thus we might go even into the wilderneſs, and gather many ſweet flowers there: We might tell you of wiſe and ſage Apophthegmes, of vertuous and noble actions, and all this while they had no hopes of an Heaven, or Eternal Glory to incourage them. Many of them, after their noble Achievements for the publique, returned home again without any wealth or advance, but onelyonly glory; yea, and one or two of them contemned that alſo: But though they have done thus worthily, yet you muſt take heed of two errors, magnifying theſe their actions too high.
Firſt, Some have thought, and that both of the ancients and latter ſort of Cautions.Writers, that many of theſe Heathens have been ſaved; that men who in their generation did thus wonderfully, could not be damned. Though theſe Teachers are divided among themſelves; ſome ſay, the Law of Nature ſaved them, as Chriſt doth Chriſtians, ſo that they ſay, they were ſaved without Chriſt: Others ſay, Chriſt was immediately and extraordinarily revealed to them: but neither of theſe opinions have any ground in Scripture, which attributes no ſalvation but unto Chriſt, and the calling upon his name, which they did not.No ground in Scripture for Heathens Salvation.
Secondly, The other Error is, that natural men by improving their naturals, are thereby diſpoſed and prepared for ſupernaturals; that a man by well uſing of this natural light, God will give him ſupernatural light: But God hath made no ſuch promiſe in the Scripture, and the falſneſs of it is declared in this. That we never read yet of any Heathen, who upon the good improvement of thoſe natural abilities, had grace vouchſafed to him. I ſhall in the next place come to the Uſe of this point; And
Firſt, Have Heathens without the Scripture, without the knowledge of Uſe.Chriſt and his Word, done many things righteouſly and ſoberly? Then what ſhame and reproach is it to Chriſtians, if any among them be found unjuſt, ungodly, and living in all intemperance? Yet is not the greater number of thoſe that profeſs the Chriſtian Religion, infected with ſome erroneous and groſs vices or other, which the Gentiles have abhorred? As Chriſt ſaid of the Centurion a ſtranger, He had not ſeen ſuch faith in Iſrael; and truly, we may ſay, That there is not to be ſeen ſuch faithfulneſs in mens words, ſuch temperance in their lives, no not among many Chriſtians, as have been among many Gentiles. Who can plead for ſuch who deal unjuſtly, ſpeak falſely, over-reach in their contracts? when men without the true knowledge of a true God, have been afraid to do it. You could not among all the Lacedaemonians have ſeen one drunken man, unleſs it was their ſlaves, their Helotae, as they called them; and now it is hard to finde a ſober, temperate man among many Proteſtants. Some of the Heathens have been ſo Religious about an oath, and fearful about ſwearing, that they never would uſe it upon any humane or earthly buſineſs; yet he is accounted a man now not of any ſpirit or gallantry, that doth not imbroider his Language with ſeveral Oathes. Baſil the Ancient, objected to Chriſtians in his time, that accuſtomed themſelves to ſwearing, the example of one Clinias a Pythagorean, who having a great fine laid upon him, to pay a great ſum of money, the which he might have eſcaped by taking an oath, yet he would not ſwear, but rather pay that money: Certainly, if God doth ſometime ſend his own people to the very irrational creatures to learn, to the Ox and Ant, no wonder, if they may ſometimes be taught by thoſe who have not ſuch means of holineſs as they have. Civility and Moral honeſty, theſe are to be found among the Pagans, and ſometimes we cannot finde it among Chriſtians; eſpecially the Heathens have condemned a man of a falſe heart, that will ſpeak one thing with his mouth, and intend another thing: foreign, &c. I hate him even to hell, that ſaith one thing with his mouth, and thinketh another thing in his heart, ſaith he in Homer: They loved a candid and ſincere ſpirit, as he that wiſhed there was a glaſs in his breaſt, that all the world might ſee what was in his heart: But O the hypocriſie, double tongue, double heart that many baptiſed perſons have. Why do not ſuch leave Chriſts Sheepfold, and go rather into the Dens and Holes of ſubtil Foxes? And ſo for intemperate, diſſolute men, Why do not they forſake Chriſts Fold, and go to the Sty of Swine, wallowing there in all mire and filth? Now conſider how many horrid and grievous accuſations the committing of ſuch ſins is ſubject unto:
Firſt, There is leſs excuſe and plea to be made for thee: Haply at the day of Judgement, Heathens will plead, Why? they did not believe in Chriſt; Why? they did not receive the Goſpel, that it never ſounded in their ears, there was no preaching to them; or if ſo, the matter was ſupernatural, ſuch as fleſh and blood could not cloſe with, there was no proportion between that glorious object and the faculty: But what can you ſay? who have and do live in ſuch ſins, which the very children of Pagans would condemn: Can you ſay, Lord we did not know that to ſpeak falſely, do unjuſtly, live intemperately, were ſins? We had none to tell us, that theſe were unlawful ways? No ſuch thing can be pleaded by you; O therefore be at laſt awakened from this ſecurity; remember you are men, and not beaſts; remember God hath placed a conſcience, to be a Judge in you: Oh do not ſuch things! thus all without thee, and all within thee will condemn.
2. As there is leſs excuſe, ſo they are a greater reproach and ſcandal to that glorious Goſpel which we receive: What? ſhall not the Goſpel of Chriſt, and the word of God teach us more holineſs, then the Turks Alcoran? Shall not the ten Commandments of God, oblige us to more purity, then the twelve Tables of the Romans: O what a ſad diſhonor is this to the truth and knowledge of God, that among his people, ſhall be found doers of thoſe things, which natural light would abhor. Such are indeed ſpots and blemiſhes in our Congregations; ſuch are foul and deformed Monſters: Let every one that nameth Chriſt, depart from iniquity. What do ſuch weeds among his flowers? ſuch wolfs among his ſheep? If thou wilt be drunk, be ſo in the night among Pagans, not in the day among Chriſtians. The Church of God is not a fit place to vent ſuch unnatural impieties in; With what zeal and holy violence ſhould we perſwade theſe things in your hearts? As long as there are any prophane men, any unjuſt men, any groſs impieties committed by you, which nature would forbid, we ſhall not ceaſe to call on heaven and earth to be witneſſes againſt you; nay, every ſtone in the wall, and the timber in your houſes, ſhall ſpeak againſt you: Why do ſuch unclean Lepers come near where any holy duty or ordinances are to be performed? As they call an Ague, Ludibrium medicorum, the reproach of Phyſitians, becauſe they know not how to cure it; So let not that obſtinate ſenſeleſs diſpoſition in groſs ſins, be any more Ludibrium Theologorum, that with all our vehement exhortations we cannot heal thee of.
3. Sins committed againſt natural conſcience, make the more noiſe and terror in a mans conſcience, we do the more difficulty obtain a pardon of them; you ſee in Cain, upon his murther; in Judas, upon betraying innocent blood; and in David, Deliver me from blood-guiltineſs, O God, Pſal. 51. Theſe are deep and ſore wounds, which will moleſt a long ſeaſon, and when healed, will yet leave a ſcar. O think not that merry paſtimes, and jolly company will eat out this dart, when once mortally and deadly ſhot in thy heart: ſins againſt ſupernatural light, ſuch as unbelief, diffidence in the promiſe, make not ſuch an horrid noiſe and tumult in thy ſoul, as theſe do: None can ſtill the roaring of theſe waves but God alone.
4. There is more ingratitude and rebellion in thee who doeſt thus, becauſe God hath vouchſafed greater light, given greater help and ſupport againſt theſe ſins, then the Nations of the world receive, inſomuch that thy condemnation will be far greater, then of thoſe who were brought up in Natures School onelyonly.
Have Pagans and Heathens done admirable things? then what glorious and Uſe 2.commendable things ſhould Chriſtians do, let not them outreach us: As the Apoſtle reckons up a catalogue of worthy Saints, who by faith wrought great and holy things, Heb. 11. ſo we may put in a ſcroul of the names of many Heathens, who without faith, and without the knowledge of God, have done admirable exploits within the ſphear of Nature: Be thou exhorted to waſh out thoſe black ſpots in thy life; Conſider that of the Apoſtle, Phil. 4. 8. Whatſoever things are pure, holy, righteous, of good report: If there be any vertue, any praiſe, think of theſe things. We are not now preſſing you to be like Angels in heaven, doing Gods will, but that you would not be outſtripped by Gentiles, which know not Gods will. If any man among you be found prophane, unjuſt, intemperate, let him cry out, I am unclean, I am unclean, what have I to do, to take Gods word in my mouth, and hate to be reformed?