The Good of Early Obedience, Chapter 8
CHAP. VIII.
Some Objections against early Obedience anſwered.
NOW in the next place I ſhall endeavour to remove the ſtumbling blocks which Satan and a corrupt mind are wont to lay in the way of young ones, to hinder their complying with this duty of taking up the Yoke of Chriſt betimes; by anſwering ſuch objections as are uſually made againſt it.
Object. 1. The firſt ſtumbling block I ſhall name, and endeavour to remove, is about the unchangeable Decrees of God. Hath not God (ſay ſome) immutably fixed the eternal condition of every man? Hath he not choſen ſuch as ſhall be ſaved, and paſſed by the reſt? And who can reſiſt his Will, or alter his Counſels which have been from everlaſting? If God hath elected me to eternal life, his purpoſes ſhall ſtand; they can never be diſannulled. My ſin can never fruſtrate Gods Election; and therefore my Salvation is ſure. And on the other hand, if God hath ſhut me out of Heaven by the fatal Decree of his Preterition, all my duties and indeavours can never reach to reverſe the Decree. And therefore theſe arguments for taking up the Yoke of Chriſt betimes are of little force, and to little purpoſe. Now in anſwer to this Objection I would ſay theſe five things.
Anſw. 1. We are not to look to the Decree of God for a rule of life, but to the Word of God. It is not what his ſecret purpoſe is, ſo much as what his revealed Will is. Secret things belong to the Lord, but revealed things to us and to our children for ever, that we may do all the words of this Law, Deut. 29.29. The Decree can neither be a rule of life, nor a ground of hope, but the Precept and the Promiſe. So far as the Precept is our guide, the Promiſe will be our incouragement. He that ſins againſt the Goſpel, and rejects the Yoke of Chriſt, no Decree can ſave him; and he that gives up himſelf to conform in heart and life to the will and word of Chriſt, no Decree of God ſhall ever hurt him.
2. Though the Decree of God be as determinate in other matters as in that of Salvation and Damnation, yet no man reſts upon that. God hath fixed the period of every mans life; His days are determined, Job 14.5.the number of his months is with thee, thou haſt appointed his bounds that he cannot paſs. Now will any man neglect his meals becauſe God hath determined his days? Will he ſay, If I eat and drink I ſhall live never the longer; if I never eat more I ſhall not dye a day the ſooner? There is no man ſo bereft of ſenſe as to leave his life upon the decree of God without uſing means to preſerve it; for
3. The Decree is not only of the end, but alſo of the means. Faith and obedience are as much decreed by God as eternal life. Hence ye read of being choſen to ſalvation through ſanctification of the Spirit, and belief of the truth, 2 Theſſ. 2.13. And the Apoſtle to the Epheſians ſays, God hath choſen us in him (viz. Chriſt) before the foundation of the world, that we ſhould be holy, Epheſ. 1.4. Holineſs is as much decreed as happineſs. There is no ſuch thing in all the Scripture as Election to Salvation ſeparate from faith and holineſs. The means and the end go together: the Scripture is not made up only of promiſes for the incouragement of hope, but of directions for the furtherance of holineſs. And therefore
4. Though the Kingdom of Heaven be prepared by the Decree,Matt. 29.34. yet it muſt be ſought by an early diligence in duty. Though it is Gods good pleaſure to give it,Luk. 12.32. Matt. 6.33. yet it muſt be our work to ſeek it; though it be deſigned for us, yet it muſt ſuffer violence by us, and we muſt take it by force, Matt. 11.12.or we ſhall never injoy it, notwithſtanding Gods choice and Chriſts purchaſe. The land of Canaan (a type of Heaven) was a land of Promiſe, but yet they cannot poſſeſs upon the promiſe, without fighting their way to the inheritance.
5. In the day of Judgment God will not proceed with men upon Election and Reprobation, but upon their obedience or diſobedience to his Law. He will render to every man according to his deeds. To them who by patient continuance in well-doing, ſeek for glory, and honour, Rom. 2.7, 8.9.and immortality, eternal life. But to them that are contentious and do not obey the truth, but obey unrighteouſneſs; indignation and wrath. It is ſaid, God will judge the world in righteouſneſs, Acts 17.31. Now righteouſneſs in judgment is to diſtribute to every one according to his works. God will vindicate the juſtice of his proceedings in that day by making the Word the rule of his Judgment to all that are under it, John 12.48. And every mans Conſcience a witneſs in the caſe, Rom. 2.15.
Let no man therefore deceive himſelf by groundleſs concluſions about the ſecret Decrees of God, and ſo indulge himſelf in a ſinful neglect of duty to the eternal ruine of his Soul.
Object. 2. Another ſtumbling-block that lies in the way of young ones to hinder their taking up the Yoke of Chriſt is this, That early Religion ſeldom comes to any thing. They that mind Religion young, ſeldom hold out long. A young Saint and an old Devil*Angelicus juvenis ſenibus ſatanizat in annis..
Anſw. The deſign of the Devil and wicked men in this Objection is to decry early holineſs; as if it were time enough to ſeek after God and grace when we are dropping into the grave. Now to ſuch I would ſay three things.
Anſw. 1. This Objection is founded upon a notorious falſhood; for it ſuppoſes that true grace is utterly looſable; that a Child of God may periſh for ever; which the Scripture doth expreſly conſute. Where the ſeed of God is once ſowed in the heart, it never dies; it is never loſt, nor plucked up; it remains in him, 1 John 3.9. Solomon ſays, Train up a child in the way he ſhould go, and when he is old he will not depart from it, Prov. 22.6. So that this Proverb of a young Saint and an old Devil is none of Solomon's.
2. It is true, that where a profeſſion of Religion is taken up in Hypocriſie, it commonly ends in Apoſtaſie. So that it may be ſaid, A young Hypocrite and an old Apostate. But where do you find that any that truly feared God did ever depart from him? Obadiah feared the Lord from his youth: 1 Kings 18.12. 2 Kings 22.2.and as he began with God, ſo he ended. Joſiah was good betimes; at eight years old; and he held it to the laſt: He turned not aſide to the right hand or to the left. David was a young Convert, and he died an old Saint.Pſal. 71.5. Thou art my hope, O Lord God, thou art my truſt from my youth, there is his beginning. My fleſh and my heart faileth, Pſal. 73.26.but God is the ſtrength of my heart and my portion for ever, there is his ending. I might inſtance in Samuel, Jeremy, John, Timothy, &c. theſe began with God in their youth; took up the Yoke betimes; and ſo they continued all their days. He that chuſes God for his chief good and higheſt Lord at firſt, finds ſo much happineſs in him, that he will never leave him at laſt. Beſides, the Covenant of God is ſure, and one branch of it is, I will put my fear in their hearts, that they ſhall not depart from me, Jer. 32.40.
3. Should not the great uncertainty of life ſilence this Objection? We have no ſecurity for another day; much leſs that we ſhall live till the keepers of the houſe tremble, and the grinders ceaſe, and they that look out of the windows be darkened, &c. As Solomon elegantly deſcribes old age, Eccleſ. 12.3. Our candle may blow out as well as burn out; One dies in full ſtrength, being wholly at eaſe and quiet, his breaſts are full of milk, and his bones moiſtned with marrow, Job 21.23, 24. And ſhall we be afraid of taking up the Yoke of Chriſt too ſoon? Or ſuppoſe you ſhould live to old age, yet ſuch as turn their backs upon Chriſt while they are young, it is rare if ever they come to take up the Yoke of Chriſt when they are old; as a young Saint will never leave Chriſt, ſo an old Sinner will hardly ever embrace him.
Or if he would, it may be too late; his ſeaſon of grace may be paſt. It is ſtoried of Hannibal, Plutarch.that when he could have taken Rome, he would not; and when he would have taken it, he could not. And is it not the caſe of many? When they may find Chriſt, they will not ſeek him; and when they would ſeek Chriſt, they cannot find him: when they may have mercy, they don't prize it; and when they would have mercy, they can't obtain it. He that in his youth reckons it too early to be converted, ſhall in old age find it is too late to be ſaved.
Object. 3. Another ſtumbling-block that lies in the way of young ones to hinder their taking up the Yoke of Chriſt, is the auſterities of Religion; it is a work too ſevere for green years, and better ſuits gray hairs. Who doth not ſee what a melancholy thing Religion is*Spiritus Calvinianus, ſpiritus Melancholicus.? it takes a man off from all his pleaſures and delights, and dulls and beſots the Spirits; and therefore when once a man takes up this courſe, never let him expect to ſee good day more. This is another ſtumbling ſtone, which I ſhall endeavour to remove out of the way by theſe four Conſiderations.
Anſw. 1. Conſider who they are that charge Religion with theſe ſeverities. Are they ſuch as ever were under the power of it? Have they ever lived over its precepts, and embraced its promiſes, and taſted its ſweetneſſes? Are they ſuch as can ſay they have ever made any ſerious tryal of godlineſs? No, I know they are not; for if they had, they would paſs another judgment; their own experiences would confute a thouſand of theſe groundleſs pretences. No man ever took up Religion in earneſt, and heartily ſubmitted himſelf to the Yoke of Chriſt, but hath found it quite another thing. It is good for me to draw near to God, Pſal. 73.28.
And if this be the charge of ſuch as never made a tryal what Religion and a holy life is, why ſhould any man regard it? For they ſpeak evil of thoſe things they know not. Jud. v. 10. Prov. 24.7.This wiſdom is too high for a fool; and they condemn it becauſe they do not underſtand it. And how unreaſonable is this? Solomon ſays, He that anſwers a matter before he hears (i. e. underſtands) it, it is folly and ſhame to him, Prov. 18.13. and yet in Religion nothing more common; who were they that in the Apoſtles days accounted the doctrine of a crucified Chriſt fooliſhneſs? but ſuch as underſtood leaſt of it. And who are they that mock at the doctrine of imputed righteouſneſs, of the teſtimony of the Spirit in Believers, and of aſſurance of Salvation, but the blind Papiſts who never felt the power and comfort of theſe things? And,Tertul. Quid inquius quàm ut oderint homines quod ignorant? Nothing more hateful than for a man to hate and condemn what he doth not underſtand. Therefore
2. Conſider what is the judgment of good men in the caſe, who have inured themſelves to a life of godlineſs; theſe are the fitteſt perſons to determine the matter, having had their ſenſes exerciſed to diſcern between good and evil. Heb. 5.14.In other caſes you do ſo; if you want advice about matters of Law, you will go to an experienced Lawyer; or if you adviſe about your health, you will conſult the moſt experienced Phyſician. If you would be ſatisfied of ſuch or ſuch a Country, whom would you inquire of? ſuch as write at random of it, but never ſet foot in it? Or would you not rather take the judgment of ſuch as have ſeen it, lived in it, and known the Laws and Manners of it? theſe can ſpeak by experience, and ſo can every ſincere profeſſor, John 3.11. We ſpeak that we know, and teſtifie that we have ſeen, and 1 John 1.3. That which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the word of life, declare we unto you. And what is their judgment in the caſe? why they have commended the life of Godlineſs as the moſt pleaſant and delightful life in the world, and the fulleſt of true joy and ſweetneſs. One day in thy Courts is better than a thouſand elſewhere, Pſal. 84.10. Her ways are ways of pleaſantneſs, and all her paths are peace, Prov. 3.17. And how is Paul raviſhed with the joys of a life of Godlineſs; hence he ſpeaks his abounding conſolations by Chriſt, and crys out,2 Cor. 1.4. God forbid I ſhould glory ſave only in the Croſs of Chriſt, Galat. 6.14.Gal. 6.14. And this is not the ſenſe of David and Solomon, and the Apoſtle Paul only, but of all the Saints of God that ever lived; and they have not only ſaid it, but have practically atteſted it, and that undeniably in this, that never any one of them when they once took up the Yoke of Chriſt, ever caſt it off again, but have lived and died witneſſes to this truth.
3. The ſorrows and dejections that Chriſtians are at any time filled with, are not from Godlineſs, but from want of more Godlineſs; not from Grace, but from the imperfection of Grace; their ſins and failings are the only cauſes of their ſorrows and troubles. Could they ſin leſs they ſhould have leſs ſorrow; and it is a moſt righteous thing that where ſin is committed it ſhould be bewailed. If no man can live without ſin, then how can it be that a man can love God and not mourn and ſorrow for ſinning againſt him? God will have every man living bewail and repent of ſin at one time or other; if not here, yet in hell. And then the queſtion is, which is beſt? here repentance ends in remiſſion, but in hell it ends in deſperation. Sorrow for ſin now hath a bleſſing in it, it ends in comfort, Matt. 5.4. Pſal. 126.5.6. But ſorrow for ſin hereafter greatens torment. This ſorrow will have an end, but that is without end. What are thoſe merry Greeks, that ſported away their time and their Souls in this world, doing now in hell? they are repenting without hope, and ſorrowing without end; weeping and wailing and gnaſhing of teeth at their own folly and madneſs. And which is beſt, (the ſinner being Judge) to go mourning to Heaven, where all tears ſhall be wiped away; or laughing to hell, where ſuffering and ſorrowing ſhall be without end?
4. Why ſhould a life of Religion be a dull and beſotting life? what is there in it that ſhould make it ſo? Doth it prohibit us any pleaſures or delights? no, none, but what are incompetent to us as men; and which make us rather beaſts than men. And for theſe it gives better pleaſures in their room: Peace that paſſes underſtanding, Philip. 4.7.inward ſatisfaction reſulting from a witneſſing conſcience;Prov. 14.14. 2 Corinth. 1.12. comforts that flow from an upper ſpring, from divine love manifeſted, and communion with God injoyed. Theſe are ſpiritual pleaſures and delights, of the ſame nature and kind with thoſe which in a fuller meaſure and greater degree of injoyment do make up the ſtate of bleſſedneſs. And hence it is called joy unſpeakable and full of glory.1 Pet. 1.8.
So that your joys and delights are not extinguiſhed but raiſed: Religion doth not extirpate them, but tranſplant them out of Egypt that they may grow in Canaan. Religion ſpiritualizeth and ſanctifieth your joys, but doth not extinguiſh them. So far then Religion is not chargeable with our droops and dulneſſes.
Are they any of the precepts of Religion that cauſe this? that cannot be; for there is no duty God commands but what hath a certain and direct tendency to the comfort and happineſs of the creature. And therefore the promiſes are not only ſaid to rejoyce the heart, but the precepts too. Pſal. 19.8. The ſtatutes of the Lord are right rejoycing the heart.
Is it any Grace of the Spirit we are called to the exerciſe of, that is of a dejecting tendency? no, that cannot be neither, for Peace and Joy are the proper fruit of Grace,Rom. 15.13. filled with peace and joy in believing. The higheſt exerciſes of Grace bring forth the ſweeteſt Peace, and the richeſt Comfort, which is evident in this, that in Heaven where the Saints are in the higheſt exerciſe of Grace, there they injoy the moſt perfect comforts and delights. Therefore if Religion prohibits no lawful delights; if its precepts impoſe no beſotting ſervices; if it improves thoſe graces, the perfection whereof is attended with perfect joy and delight; then Religion is no melancholy beſotting thing, there is nothing in it but what is deſirable and lovely; and therefore, whereas the Objection ſays, farewel all good days when once young ones come to be Religious: I ſay, nay, the word of God ſays, they muſt never look to ſee good days till then. 1 Pet. 3.10, 11. He that will love life and ſee good days, Pſal. 34.12.let him refrain his tongue from evil, and his lips that they ſpeak no guile; let him eſchew evil and do good. Let no man therefore be diſcouraged from taking up the Yoke of Chriſt upon this pretence.
Object. 4. Another prejudice that lieth in the way of young ones to hinder their taking up the Yoke of Chriſt betimes, is the difficulty of it. The duties Religion binds upon us are an intolerable burden; its laws are very rigid, and its precepts uneaſie; it commands duty utterly contradictory to our affections and intereſts; to deny our ſelves, to love our enemies, to bleſs them that curſe us, to mortifie our members, to cut off our right hand, and pluck out our right eye, John 6.60.&c. Theſe are hard ſayings, who can hear them? difficult duties and who can perform them? who can enter in at this ſtrait gate, and walk in this narrow way without fainting?
Now I would obviate this Objection thus.
Anſw. 1. Either this is the way to Heaven and there is no other, or it is not. If it be not, then the Bible is a lye, and the whole of Religion is a grand cheat; and God in all his precepts and promiſes is the greateſt Impoſtor and Deceiver that ever the world knew. But who hath a forehead to aſſert this, which is the higheſt Blaſphemy that can be imagined?
And if this be the way to Heaven, and there is no other; as moſt certain it is, Jeſus Chriſt himſelf the true and faithful witneſs every where atteſts it, Matt. 7.14. Strait is the gate and narrow the way that leads to life. And verſ. 21. Not every one (not any one) that ſays to me, Lord, Lord, ſhall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Matt. 5.29, 30. If thy right eye offend thee pluck it out, if thy right hand offend thee cut it off, and caſt it from thee, for it is better for thee that one of thy members ſhould periſh than that thy whole body ſhould be caſt into hell. Matt. 16.24.Matt. 16.24.25. If any man will come after me, let him deny himſelf, and take up his croſs and follow me; for whoſoever will ſave his life ſhall loſe it, and whoſoever will loſe his life for my ſake ſhall find it. Matt. 18.3. Verily I ſay unto you, except ye be converted and become as little children, ye ſhall not enter into the kingdom of heaven. Moſt evident it is by theſe and a hundred Scriptures more, that there is no other way to Heaven but this; and if ſo, then no difficulties ſhould deter us from it, how many and great ſoever they be. We ſhould account no pains, no labour too much in ſo important a concern as this,Luk. 10.42. which is the one thing needful. Nay, difficulties in the ſervice of God ſhould rather excite than diſcourage; will ye ſerve God with that which coſt you nothing? conſider that though the gate be ſtrait, Matt. 7.14.and the way narrow, yet it leads to life.
2. Hath not the ſervice of ſin its difficulties too? yea greater than any that are impoſed by the Yoke of Chriſt? the commands of ſin are unreaſonable, brutiſh, full of contradiction, and therein full of difficulty, and ſlavery, as I have ſaid; and therefore the carnal ſinner is in this ſelf condemned, in that he objects the difficulties of Religion thereby to keep off the Yoke of Chriſt, and yet at the ſame time yields a willing obedience to his luſts notwithſtanding all the difficulties that attend them, which are as great or greater than thoſe of Religion can be.
Suppoſe that Religion doth call a man to part with all, as ſometimes it doth: doth not luſt do the ſame?Pools Apology for Religion, p. 63. and where one man hath ſacrificed his all to Religion, many have ſacrificed their all to their luſts. How many have drunkenneſs and gluttony undone? how many have been brought to beggery by pride and exceſs? how many have been brought to a morſel of bread by the whoriſh woman? Prov. 6.26.Beſides, whatever a man loſes for God and Religion, God hath engaged to make it up again, Matt. 19.29. But if a man waſts all upon the ſervice of his luſts, who makes up that again? there is none to make up his loſs, but the waſt will make guilt great, and his account grievous.
It may be you account it hard that Religion and the ſervice of God require ſo much of your time; and doth not the world and luſt require as much of their followers, and that for meer dreams and ſhadows? and why ſhould it be more burdenſome to live to God than to the Fleſh? or to ſpend time in ſeeking and ſerving God for eternal bleſſedneſs, than in ſeeking and ſerving the world for empty vanities, which either we cannot get; or if we do, we cannot keep?
Doth Religion at any time expoſe a man to ſufferings, to corporal pains, and death? So doth luſt much more. O how great are the pains of Hatred! the torments of Envy! that one luſt of Ʋncleanneſs; what pains and miſeries hath it expoſed men unto, and where one dies a Martyr for Chriſt, thouſands dye Martyrs to their luſts, having their days ſhortened by exceſs in ſin, beſides the endleſs torments that follow after. So that they who complain of the difficulties of Religion, find greater in the way of their luſts; and therefore are ſelf-condemned in that they ſerve them without complaining.
3. The difficulties of Religion do not ariſe from the nature of the Precept, but from the indiſpoſition of the ſubject. It is the fleſh that makes the commandment grievous. This indiſpoſition of the Subject may be conſidered two ways.
(1.) As it is in its full ſtrength and efficacy. And thus it is in all unregenerate perſons, whereby every command of God is a burden. The carnal mind is enmity againſt God, for it is not ſubject to the law of God, nor indeed can be, Rom. 8.7.
(2.) As being in part cured and taken away by a ſaving principle and habit of Grace wrought in the heart. And thus it is in all ſuch as are converted to God; ſo that the power of Sin is in part broken, and the power of Grace in part ſet up: and hence the believer is acted by contrary principles; there is the new man and the old, the fleſh and the ſpirit, the regenerate part and the unregenerate: and theſe are the two armies in the Shulamite which ye read of, Cant. 6.13. That is, the fleſh with its luſts, and the ſpirit with its Graces oppoſing one another in the whole of a Chriſtians obedience. There is a will and a will not; a delight and a regret in the ſame perſon about the ſame precept. So far as Grace is wrought, duty is eaſie; ſo far as Sin remains and interpoſes, obedience is a burden. Were ſin fully deſtroyed out of our natures and grace perfected, there would be no difficulty in any duty; no burden in obedience, becauſe there would be an univerſal and compleat ſuitableneſs between the heart and the work, as there is in Heaven between the will of a Saint and the will of God; ſo that it is remaining luſt that makes duty difficult. Labour therefore to ſhake off ſin, and beg of God to write his Law in your hearts, and then nothing in Religion will be difficult.
Object. 5. Another ſtone of ſtumbling to hinder young Ones from taking up the Yoke of Chriſt, is the ſcoffs and ſcorns that attend it. The ſerious profeſſors of Chriſtianity are a ſect every where ſpoken againſt, Acts 28.22. One while they are Puritans and Preciſians, another while Sectaries and Schiſmaticks, another while Fanaticks and Whiggs; varying the phraſe according to the mode of the times. And who can endure to be made the ſcoff and jeer of the age? by reaſon of this many are aſhamed of Chriſt and his Yoke. Now to remove this ſtumbling ſtone, I would have theſe eight things ſeriouſly conſidered.
Anſw. 1. This is no new thing. Have there not in all ages been ſome tongues ſet on fire of Hell from Iſhmaels day till now? the Devil hath never been without his Inſtruments to vilify and throw dirt in the face of Religion, and of the ſervants of God who profeſs and owne it. Was not holy David the ſong of the Drunkard? was not the Apoſtle Paul branded for an Heretick? Acts 24.14. a baſe fellow, Acts 17.18.*foreign. Eſt avis ſic appellata, parva & vilis, nec eſui apta, ne que ad delectandum, ſolita in triviis cadentia ſemina legere, ex hoc homines nullius pretii ſpermologos appellare conſueverunt Clar. in loc. a peſtilent fellow, a mover of ſedition, a ſectary; nay, a ringleader of the ſectaries, Acts 24.5. and yet one of the beſt men that ever lived in the World. Our Lord Chriſt himſelf, holy, harmleſs, undefiled, ſeparate from ſinners, Heb. 7.26.as he was; yet was he not free from the reproach of wicked tongues.Matt. 11.18. What was he but an enemy to the government, a friend of publicans and ſinners, a glutton, a winebibber, a blaſphemer; and what not in the cenſure of the Tories of that day? And ſhall the Diſciple be above his Maſter, or the Servant above his Lord? It is enough for the Diſciple that he be as his Maſter, and the ſervant as his Lord; Matt. 10.24.25.if they have called the Maſter of the houſe Beelzebub, how much more ſhall they call them of his houſhold?
And why do they deal thus by Chriſt, but to leſſen the number of his followers? if we let him alone, all men will believe on him, John 11.48. It is the Devils cunning to keep Religion and its followers under cenſure and reproach, that young ones may be kept from inquiring into it, and may ſuſpect rather than ſearch; and condemn that out of ignorance and upon vulgar clamour, which upon knowledge they could not but love and profeſs. The Devil doth by Religion as the Heathens of old did by its profeſſers and followers, wrap them up in the Skins of wild Beaſts, and then throw them to be torn in pieces and devoured. He burdens Religion with ſcandals and prejudices, and ſo makes many hate and decry it, who would otherwiſe ſee a Beauty in it and imbrace it. This is the preſent deſign the Devil is driving on. He hath, as one ſays, tryed the rage of the mighty, the knowledge of the learned, but theſe have not prevailed againſt Religion, therefore now he ſets the Apes and Drollers upon it.
2. Hath not the Holy Ghoſt warned and inſtructed us in this before hand, that there ſhould be a ſcoffing generation in the laſt days? 2 Pet. 3.3. There ſhall come in the laſt days ſcoffers: but why doth he ſay in the laſt days ſhall come ſcoffers? Not becauſe the foregoing days were free from this evil, for they have been in all ages (as I ſaid before.) But the laſt days ſhall be more infeſted with them; that is,
Firſt, They ſhall be more numerous in the laſt days than ever before. All ages have had them, but the laſt days ſhall abound with them. And it is ſo, for never was the number of ſcoffers at Religion ſo great as at this day.
Secondly, They ſhall be more notorious in the laſt days than ever before. And no doubt but this age hath out done all the former in the degrees of this ſin; that is, with greater impudence of fact, and with more circumſtances of guilt. Formerly it was done covertly, but now openly; in all companies, upon all occaſions, in all places, not only in Taverns and Play-Houſes, but in Preſſes and Pulpits.
There are three ſorts of perſons that are great Enemies to Religion, and the laſt days ſhall abound with them. And they are, furious perſecutors, ſubtle deceivers, and profane ſcoffers.
3 Who are they that thus make a ſcoff and jeer of Religion and its followers? are they men of wiſdom and underſtanding? men of conſcience and vertue? no ſuch thing. But they are under one of theſe two Characters; either they are perſons of great ignorance, or of great bruitiſhneſs; men of blind minds, or debauched conſciences.
Firſt, Men of blind minds, and ſuch as are ignorant of Religion; either of the power of its precepts, or of the ſweetneſs of its comforts.Orat. 20. Nazianzen ſpeaks of ſome ignorant perſons that condemned learning, becauſe they had not the skill to attain to it. It may be ſaid of Religion as was ſaid of old of art, it hath no Enemy but the ignorant. Had they known it, they would not have crucified the Lord of Glory, 1 Corinth. 2.8. So did men but know what Religion is, they would revere it, and not ſcoff at it. But the God of this world hath blinded their minds, 2 Cor. 4.4. And who values the judgment of a blind man? why then ſhould any one be diſcouraged from owning Religion by the ſcoffs of ſuch as know nothing of it? or,
Secondly, They are ſenſualiſts; men ſoaked in ſenſual pleaſures, and ſwayed by brutiſh appetite; ſwilling Sots, Debauchees, beaſtly Buffoons, men of profligate Lives and Conſciences, 2 Pet. 3.3. who never had the leaſt ſavour of the things of Religion: and are theſe competent Judges of the ſweetneſs of the heavenly life? what do they know of the things they ſcoff at and reproach? ask them what Religion is, and they are not well enough catechiſed to make an anſwer. They underſtand the neweſt faſhions, the wittieſt Plays, the moſt taking Healths, the gentileſt Oaths, (things ſuitable to their huffing humour) but as for the ways of God, they are far above out of their ſight, Pſal. 10.5. And therefore as brute beaſts, made to be taken and destroyed, they ſpeak evil of the things they underſtand not, and ſhall utterly periſh in their own corruption, 2. Pet. 2.12.
4. Conſider why they ſcoff at Religion, and at them who profeſs and practiſe it?
Firſt, Why do they ſcoff at Religion? but becauſe it would reſtrain their luſts, and obſtruct their ſinful courſe which they are bent upon. And therefore they diſcountenance Religion that they may the better countenance their luſts. There ſhall come in the laſt days ſcoffers, walking after their own luſts, 2 Pet. 3.3. mark, it is for the ſake of their luſts that Religion is ſcorned and hated. It is from an evil life that any man reproaches Godlineſs; they hate the light, and come not to it, leſt their deeds ſhould be reproved, John 3.20.
Secondly, Why do they ſcoff at them that profeſs and own Religion? but becauſe they will not be Beaſts, nor offer violence to their Reaſon, nor ſtifle the convictions of their own Conſciences, nor reſiſt the ſpirit, nor put off the Image of God, and become as Devils. They mock at them for taking God for their chief good; for ſeeking his love and favour; for minding and endeavouring to ſave an immortal Soul; for labouring to avoid the wrath of God and the miſeries of Hell, and to ſecure an everlaſting happineſs. For this is the great work and buſineſs of Religion; the Object of it is God in Chriſt; the Rule of it is the holy Scriptures; the End of it is the Glory of God in our own Salvation: and the whole work and buſineſs of it is to dye to ſin, to live to righteouſneſs; to walk after the ſpirit, and not to fulfill the luſts of the fleſh. To deny ungodlineſs and worldly luſts, and to live ſoberly, righteouſly, and godly in this preſent world, Tit. 2.12. This is the ſure way to that bleſſed end; ye have your fruit unto holineſs, and the end everlaſting life, Rom. 6.22.
This is the ſumm of the Chriſtian Religian; and what is here to be ridiculed and made mockery? they that will ſcoff at men for being Religious, may as well ſcoff at the Seaman for uſing a Pilot to keep the Ship from Rocks and Sands; or at the blind man for walking with a guide, that he may not fall into the Pit; or at the ſick man for ſeeking a Cure when his life is in danger. They ſcoff at you for keeping the promiſe they have broken, and for endeavouring to make good the baptiſmal Covenant which they have violated. They have promiſed to renounce the world, to forſake the Devil and all his works, to abandon the luſts of the fleſh, but have not done it, but are Covenant-breakers; and becauſe you labour to be true to your Covenant with God, therefore they mock and ſcoff; ſo that the true reaſon of all is becauſe you are not as vile as they, as falſe to God and to your ingagement, they think it ſtrange that you run not with them to the ſame exceſs of riot, ſpeaking evil of you, 1 Pet. 4.4. and is not this moſt irrational and worſe than brutiſh? and why ſhould you ceaſe to act like rational creatures, becauſe others act below the Brutes?
5. It is not you but God whom they hate and ſcorn; it is his name and honour they wound through your ſides; and therefore the Apoſtle calls the reproach of Chriſtians Chriſts reproach, Heb. 13.13. For whoever ſcoffs at any man for that of God that is in him, ſcoffs not at man ſo much as at God. Were you a ſwiniſh Drunkard, an unclean Brute, a proud Huff, an hectoring Atheiſt, a Dam-mee like themſelves, they would hug and imbrace you: ſo that the hatred and enmity is evidently againſt the Image and Life of God in you, and therefore againſt God himſelf. If ye were of the world, the world would love his own, but becauſe ye are not of the world, but I have choſen you out of the world, therefore the world hates you, John 15.19. Now if the holy God (who is able to frown the proudeſt ſinner into Hell in a moment) is patient and long ſuffering towards theſe, and bears all their ſcoffs, and hard ſpeeches, and indignities: why ſhould you think much to bear them? eſpecially when it is for his name ſake. All theſe things will they do unto you for my name ſake, John 15.21.
6. Set the reſpect of God againſt the ſcorns of the World. What though the World hates, ſo long as God loves? let them reproach thee, yet the holy God honours thee. If any man ſerve me, 1 Sam 2.30.him will my father honour, John 12.26. He is not aſhamed to be called your God, Heb. 11.16. and if ſo, why ſhould you be aſhamed to be called his People? He accounts of you as the excellent of the Earth; Pſal. 16.3.and therefore you ſhould ſet that againſt the mocks and ſcoffs of wicked men. Aliud judicium hominis, aliud judicium Dei; whoſe judgment is moſt to be eſteemed, the righteous Gods,Rom. 2.2. which is always according to truth; or unrighteous mans which is blinded with prejudice and hatred of God and all his ways and People? and therefore the Apoſtle Paul flights the cenſures of men, and values himſelf wholly upon the approbation of God; With me it is a very ſmall thing, that I ſhould be judged of mans judgment, — but be that judgeth me is the Lord, 1 Cor. 4.3, 4.
7. Theſe ſcoffs and reproaches which you undergo upon the account of Chriſt and Religion here, ſhall add to your Crown, and greaten your Glory in the laſt Day. Every degree of ſuffering for Chriſt now, ſhall then have its reward. He that hath promiſed to requite your well doing to a cup of cold water,Matt. 10.42. hath alſo promiſed to recompence your ſufferings to the leaſt ſcoff or jeer. Bleſſed are ye when men ſhall revile you, — rejoyce and be exceeding glad, for great is your reward in heaven. Matt. 5.11, 12.
8. You that are aſhamed to owne Jeſus Chriſt and his ways, and to put on his Yoke, becauſe of the ſcoffs and jeers of an ungodly World; I pray think ſeriouſly on that word of Chriſt, Mark 8.38. Whoſoever ſhall be aſhamed of me and of my words in this adulterous and ſinful generation, of him ſhall the Son be aſhamed when he comes in the glory of his Father with the holy Angels.