Reformation of Manners the Way of Honoring God 2, Sermon

Reformation of Manners the Way of Honoring God 2 · Sermon

Reformation of Manners, the true way of Honouring God. With the neceſſity of putting the Laws in Execution againſt Vice and Profaneneſs. IN A SERMON Preach'd at WHITE-HALL.

1 Samuel 2.30.

For them that honour me I will honour; and they that deſpiſe me ſhall be lightly eſteemed.

By the late Right Reverend Father in GOD, EDWARD STILLINGFLEET Lord Biſhop of Worceſter.

And Publiſhed by their MAJESTIES Special Command.

LONDON: Printed and Sold by H. Hills, in Black-fryars, near the Water-ſide, For the Benefit of the Poor.

p. 21 Samuel 2.30.

For them that honour me I will honour; and they that deſpiſe me ſhall be lightly eſteemed.

THeſe Words were ſpoken by a Prophet of the Lord to Eli, at that time, the High-Prieſt and Judge over Iſrael, upon Occaſion of the Wickedneſs of his Sons, and the diſhonour brought upon Religion thereby; which was ſo great that it is ſaid, they made the People abhor the Offering of the Lord. v. 17. But that we may the better comprehend their Scope and Deſign, there are ſome remarkable particulars to be conſidered; with reſpect to the Circumſtances that attend them.

(1) That their Sins were of a high and ſcandalous Nature, being an open Affront both to the Ceremonial and moral Law. The Offering of the Lord was that which himſelf had appointed in the Law of Moſes; wherein it was expreſly required, that the Fat of the Sacrifices of Peace-Offerings muſt be burnt upon the Alter Lev. 7.31. and after that, the Joints were to be divided, and the Prieſt was to have his ſhare, and the People that offer'd them the reſt. v. 33, 34. But theſe Sons of Eli thought themſelves to great to be tied up to ſuch a ſtrict obſervance of the Niceties of the Law; and therefore they ſent their Servants to demand what they pleaſed, without any Regard to that Order which the Laws appointed. v. 13, 14, 15, 16. It is poſſible, they might think (although ſuch lewd and profane Perſons are not much given to thinking) that the matter was not great, how, or in what manner, they took the ſhare which belong'd to them; but God, who beſt knew what was pleaſing to himſelf, ſaith, The Sin of the young Men was very great before the Lord. v. 17. For God will and ought to be ſerved in this own Way, and they, who thought to be Wiſer than his Laws, ſmarted for their Folly. Thus Nadab and Abihu Lev. 10.1. (two brisk young men) had a mind to try the Experiment of offering ſtrange Fire before the Lord Lev. 1.7. ch. 6. v. 12. ch. 16. v. 12. (not taking p. 3it from the Alter as God had appointed.) And what came of this Preſumptuous violation of God's Law? They were immediately conſumed by a ſtrange Fire themſelves; for, it is ſaid, A Fire went out from the Lord and devoured them, and they died before the Lord; i. e. ch. 10. v. 2. they were ſtruck dead with Lightning upon the Place, and their dead Bodies were carried forth from before the Sanctuary out of the Camp; v. 4. that all the People might obſerve the Truth of what Moſes ſaid to Aaron on this Occaſion: This is that the Lord ſpake, ſaying, I will be ſanctified in them that come nigh me, and before all the People I will be glorified. v. 3. It is true, God did not puniſh Hophni and Phineas in the ſame manner, who added great Lewdneſs and Immorality to their other faults; v. 22. but he ſeverely threatens the whole Houſe of Eli for their Sins; and as a ſign of the reſt, he declares, that theſe profligate Wretches ſhould both be taken of the ſame Day, v. 34. Which was accordingly accompliſhed with dreadful Circumſtances; For, the Ark of God was taken ch. 4. v. 11. at the ſame time.

(2.) That the Houſe of Eli was advanced to that Dignity which it then enjoy'd by an extraordinary Method of Providence: For, when Nadab and Abihu the Sons of Aaron were deſtroy'd, their remained Eleazer and Ithamar, Lev. 10.6. 1 Chr. 24.2. Num. 3.4. (for the other died Childleſs,) from them deſcended two Branches of Aaron's Family. Eleazer was of the Elder Houſe; but Eli, who deſcended from Ithamar, was in poſſeſſion of the High Prieſthood by God's Approbation. And when Abiathar in Solomon's time was put by the High Prieſthood, it is ſaid, that he deſcended from Ithamar, 1 Chr. 14.25. and was of the Houſe of Eli; and he was therefore thruſt out that God might fulfil his Word, which he ſpake concerning the Houſe of Eli in Shiloh. 1 Kings 24.27. By which we find, that God had raiſed up the Houſe of Eli after an extraordinary manner; and no doubt, according to the Wiſe Methods of Divine Providence for an Extraordinary End; and we find no ill Character fixed upon Eli himſelf, although he had judged Iſrael forty years; 1 Sam. 4.18. but there were thoſe about him, and very near him, who were p. 4looſe, proſane and diſſolute Perſons, and although, thoſe who are moſt concerned, do commonly hear the laſt of the Miſcarriages of thoſe related to them; yet the Cry was ſo great that it came to his Ears, and he took notice of it, and reproved them for it; And he ſaid to them, why do ye ſuch things? &c. ch. 2. v. 22.23, 24, 25. The good old Man ſeems to be heartily concerned and troubled for his Sons Follies; but this did not anſwer God's End; for the Reaſon He gives of the Heavy Judgments denounced againſt his Family, was, becauſe his Sons made themſelves vile, and he reſtrained them not. ch. 3. v. 13. God expects ſomething more than meer Words, or bare Reproofs, where his Honour, and that of Religion, are ſo much concerned. But when Profaneneſs, Looſeneſs, and Irreligion, crept in among them, and grew too hard for the Government, God threatens to do ſuch a thing in Iſrael, at which both the ears of every one that heareth it ſhall tingle. ch, 3. v. 11. I need go no farther.

(3.) That although God was juſtly provoked by the Sins of the Houſe of Eli; yet there was a concurrence of the People Sins in bringing down ſuch ſevere and aſtoniſhing Judgments. There was no great loſs in Hophni and Phinehas, unleſs they had been better; but it was a terrible Judgment to have the Ark of God taken, and carried Captive; and thereby their whole Religion expoſed to ſcorn and contempt among their Nieghbours, who hated them for the ſake of their Religion. For when the Idolatrous Nations about them had corrupted themſelves and the Worſhip of God, He was pleaſed, by the Miniſtry of Moſes, to ſet up a Form of Worſhip among the People of Iſrael according to his own Will. This gave great diſſatisfaction to all their Neighbours, and encreaſed their Spight and Malice againſt them; which they were ready to ſhew on all Occaſions; but never more than when the Ark of God was taken Captive and carried about in Triumph among them: for this was the Symbol of God's particular Preſence among the People of Iſrael The Tabarnacle, with all its Rich and admirable Furniture, was as his Court; but the Holy of Holies, as his Chamber of Preſcence; and there the Ark was the Place where God gave his Anſwers to p. 5his People on great and Solemn Occaſions. And what could be more grievous and diſhonourable to them, than to have this Ark of God carried away by their Enemies? For, then the Name of that whole Nation might have been Ichabod, for the Glory was departed from Iſrael. ch. 4. v. 22. But was all this meerly for the Sins of Hophni and Phinehas? No; the puniſhment on that account related to the Houſe of Eli; but this was a Judgment on the whole Nation: And God himſelf gives a ſad Account of it, but it was ſuch, as reached to the Nature and Extent of the Judgment. Go ye now, ſaith God in the Prophet Jerimiah, unto my place which was in Shiloh, where I ſet my Name at the firſt, and ſee what I did to it for the wickedneſs of my People Iſrael. Jer. 7.12. So that here was a Complication of the Sins of all ſorts to bring down ſo heavy a Judgment upon them.

And thus I have endeavour'd to clear the way towards the right apprehending the full Scope and Deſign of theſe Words, Them that honour me I will honour; and they that deſpiſe me ſhall be lightly eſteemed. Wherein are two things to be ſpoken to;

I. The Nature of that Honour which is due to God.

II. The Rules and Meaſures whereby God beſtows Honour on Mankind, Them that honour me I will honour; and they that deſpiſe me, &c.

(1.) The Nature of that Honour which is due to God.

There are three ſorts of Men to be conſider'd with Reſpect to the Honour due to God;

(1.) Such as deſpiſe him inſtead of honouring him.

(2.) Such as pretend to Honour him but do not.

(3.) Such as give him that real Honour which is due to him.

(1.) There are ſuch as deſpiſe him inſtead of honouring him. Such as the Sons of Eli here mention'd, who are ſaid to be the Sons of Belial, who knew not the Lord. 1 Sam. 2.12. A ſtrange Character of ſuch, who had not only the general Advantages of the People of Iſrael to know God above all Nations of the World; but a particular Obligation to ſerve and Worſhip him! But thoſe do not know God who deſpiſe his p. 6Service. It is impoſſible to deſpiſe Infinite Goodneſs and Power and Wiſdom; for thoſe are things, which all that underſtand them cannot but Reverence and highly Eſteem. For a poor Creature to diſpiſe his Creatour; or one that lives upon the Bounty of another to deſpiſe his Benefactour, ſeems to be ſuch an Inconſiſtency in Morality, as if humane Nature were uncapable of it. But notwithſtanding, God himſelf, who knows the moſt ſecret thoughts of Mens Hearts, ſaith here, They that deſpiſe me ſhall be lightly eſteemed; Although God cannot be deſpiſed for his glorious Perfections; yet his Authority may be deſpiſed, when Men preſumptuouſly break his Laws; when they do not regard what he hath Commanded or forbidden; When they profeſs to know God, but in Works they deny him; Tit. 1.16. when they own a God, and yet live as if there were none; giving themſelves over to a profane and irreligious Temper of Mind, if not to all ſorts of Wickedneſs in their Lives. And if once ſuch a Temper prevails, there is nothing to be expected but an Inundation of the other. For thoſe who deſpiſe God and Religion can have little Regard to the Differences of good and Evil; and when once the Awe of God and Conſcience is gone, there is nothing can be effectual enough to reſtrain the violence of Natural Inclinations.

There are two ſorts of Profane Perſons too eaſie to be obſerved in the World. Some are Profane in their Practices; who give way to their Senſual Inclinations and purſue them, as they ſee Occaſion, without Reflection or Conſideration. Theſe do not preſently ſhake off the Principles of Religion and Vertue, although they Act againſt them, They know they ought to Fear God and to Abſtain from Evil; but they do neither, leading a looſe, diſſolute, and wicked Life although if they would but conſider what they do, they might ſoon be convinced of the Folly of their Actions; becauſe they Act againſt thoſe Principles which they have ſeen no Reaſon to queſtion, but they have not the Grace and Reſolution to Obſerve them. While they continue thus, there is ſome hold to be taken of them; and although their Sins be againſt Conſcience, yet they are not paſt Hope; becauſe there is ſome life left, but under great Struglings and Decays.

p. 7But there are others (I wiſh I could only ſay there had been) who are Profane out of Principles; who not only Neglect Religion, but Deſpiſe it; and Affront and Ridicule it, as far as they dare with regard to their own Safety. The other are Miſchievous to the World by Example, but theſe by Deſign; Thoſe are Enemies to themſelves and to ſuch as follow them; but theſe ought to be look'd on, as the Subverters of all that is Good, And the Promoters of all Evil and Miſchief and therefore as the trueſt Enemies to Mankind, and the Peſt and Bane of Humane Society; The Diſhonour and Reproach of their Age and Country; And not meerly Enemies to Mankind, but to God himſelf, the beſt and wiſeſt Being in the World; whom as far as in them lies, they endeavour to Dethrone from his Soveraignty over it. And where ſuch Monſters of Impiety grow numerous and bold, they bode the moſt fat al Conſequences to ſuch a People, where they appear without a Publick Deteſtation of them.

(2.) There are ſuch who pretend to Honour God, but do not. Honour is an Act of the Mind, (if it be ſpoken of real and inward Honour, and not of the external Signs of it) and it is in Him that gives, and not in him that receives it. But yet thoſe who intend to give Honour to a another, may do it in ſuch an improper and unſuitable manner, that He for whom it is intended, may look on it as an Affront and diſhonour to him. Therefore he that would give true Honour to another muſt have a juſt Apprehenſion of his Worth and Excellency, and give it in ſuch a manner as is moſt becoming and agreeable to him.

Now, there are two ways whereby Men may be guilty of diſhonouring God under a pretence of Honouring him.

(1.) By entertaining falſe Notions of God in their minds, and Worſhipping their own Imaginations inſtead of Him.

(2.) By doing Honour to Him, not according to his Nature and Will, but according to their own Intentions and Imaginations.

(1.) By falſe Notions of God in their minds, and by Worſhipping their own Imaginations inſtead of him; i. e. when Perſons form in their minds falſe Imaginations or Conceptions p. 8of Him; and ſo give their Worſhip not to the true God, but to an Idol of their own Fancy. But there is a great deal of difference between ſuch Conceptions of God in our Minds, which fall ſhort of the Perfections of the divine Nature, (as all ours muſt do for want of Faculties to comprehend him) and ſuch which attribute ſomething to him which is unworthy of him. Not, that if any happen to be miſtaken in their Conceptions of God, we muſt preſently charge them with Idolatry; for the Scripture makes that to lie in an open and publick diſhonouring of God, by giving that Worſhip which is alone due to him, to any thing beſides himſelf; It is the ſetting up of another Intereſt among mankind in oppoſition to his Power and Soveraignty; It is ſuch an Expoſing the proper Object of divine Worſhip as to render it mean and contemptible: for nothing can be a greater diſparagement to the divine Nature, than to be ſuppoſed to be like the Work of mens hands; or to have any of his own Creatures to have that Worſhip given to them which belongs to himſelf; And ſo it takes away the due Apprehenſion, which ought to be always maintained of the Infinite diſtance between God and the Workmanſhip of his Hands. But theſe conſequences do no reach to inward falſe Conceptions of God; yet they ought by all poſſible means to be avoided by thoſe who would give unto God in their minds the Honour which is due unto him. And to avoid all wrong Apprehenſions concerning him, we muſt ſettle in our minds ſuch a fixed Notion of him, as reſults from thoſe Evidences which prove his Being. For, the inviſible things of God ſaith the Apoſtle, are underſtood by things that are made; Rom. 1.20. i. e. the viſible frame of the World doth afford ſuch plain Evidence of the Wiſdom, Power, and goodneſs of the maker of them, that from thence we may form a diſtinct and clear Notion of God in our Minds, as a Being Infinitely Wiſe, Powerful and good. This is the moſt natural, ea…e, and orderly Conception we can have of God in our minds; becauſe it ariſes from the ſame Arguments, which prove his Being. And when our minds are fixed and ſettled herein, the next thing is to exclude all mean and unworthy Thoughts of him, as inconſiſtent with his divine Perfections. Therefore, p. 9whatever favours of Impotency or Cruelty; whatever tends to abate our Reverence, to leſſen our Eſteem, to damp our Affections, or to cool our Devotion towards him, cannot be agreeable to thoſe juſt Conceptions we ought to have always in our Minds concerning him. For the Honour of God doth not lie in having ſuch terrible Apprehenſions of his Majeſty and Power and Juſtice as may drive us into Horrour and Deſpair; but in entertaining ſuch an Opinion of his Wiſdom, Goodneſs and Loving kindneſs as may incline us to Love him and to Truſt in his Mercy. And then God is truly honoured by us, when we preſerve a deep Senſe and Awe of him upon our Minds; When we Adore him for his Infinite Perfections; when we Eſteem him as the moſt proper Object of our Love, as well as of our Fear; When we put our Truſt and Confidence in him, and depend upon him as to the Conveniencies of this Life and the Happineſs of another; when the deſire of our Soul is towards him, and our Meditation of him is frequent and ſerious and delightful to us; when we ſet him always before us, and direct the Courſe of our Lives and Actions to the Pleaſing him; When we dare not wilfully do any thing to offend him; but make it our chief ſtudy and buſineſs to do what tends to his Honour, and to promote it in the World.

It is therefore of very great Conſequence, as to the whole Courſe of Religion to keep up in our Minds, ſuch a true and ſetled Notion of God, as may influence our Devotion, reform our Diſorders, inflame our Affections, and keep us from being led aſide by the violent and impetuous Heats of Imagination. For this the true Source of moſt of the Extravagancies of Mankind about Religion; They have no true Notion of God in their Minds but they dread his Power, and know not how to pleaſe him; and ſo run from one thing to another, through the ſeveral Methods of Superſtitions, or Enthuſiaſm, as agrees beſt with their Fancies; which is ſo unſtable and uncertain a Principle, that no ſteady Courſe of Religion can be ſteer'd by it. A Man who Acts by Imagination, is like a Ship at Sea without Anchor or compaſs, which Rouls up and down juſt as the Wind and the Waves carry her. But Reaſon p. 10and Underſtanding is a ſteady and uniform Principle, and being well fixed from a due and thorough Conſideration of the Nature and will of God, keeps the Mind even and conſtant, and goes on its Courſe as well as it can, and makes its way, notwithſtanding the Force of the Current and Tide of Natural Inclination be againſt it; and that the Clouds and Vapors of Imagination often hinder the Freedom of its Motion. Nothing is ſo uncomfortable, nothing ſo ungovernable as a reſtleſs Imagnation; and when it is oppreſſed with a Religious Melancholy, then every thing ſeems dark and confuſed; we neither know God nor our ſelves as we ought to do, and we muſt judge amiſs when we judge by ſuch a falſe Light: And therefore our wiſeſt courſe in ſuch a caſe is to be Humble and Patient; to ſuſpend any Peremptory Judgment as to our ſelves till we have clearer Light, and thoſe Miſts and Vapors are diſperſed, which darken and perplex our Thoughts.

(2.) Men diſhonour God, when they pretend to honour him, not according to his Will, but their own Intentions and Imaginations. There are ſome things practiſed and defended in the Chriſtian World; which one would hardly think poſſible to have ever prevailed, had it not been that they thought to do Honour to God by them. I ſhall not inſiſt upon the pretences in the Church of Rome of Honouring God againſt his Will, by giving divine and Religious Worſhip to Images, Saints and Angels, &c. becauſe though there be a great deal of Folly and Superſtition, and real Diſhonour to God in them, yet there is no ſuch miſchief to the reſt of mankind, unleſs they take up an Imagination that God will be honoured by rooting out and deſtroying all ſuch as cannot comply with them in their Superſtitious Follies. But as the true Spirit of Religion wears off, that of Perſecution often comes in the place of it, like Waſps and Hornets out of a dead Carkaſs. Thus in the Jewiſh Church in our Saviour's time, there was the ſame outward ſhew and Pomp of Religion, which had been in their beſt times; and our Saviour himſelf frequented both the Synagogue Worſhip and the Solemn Feſtivals at the Temple; Luk. 4 16. nay he allow'd that the ſcribes and Phariſees ſate in Moſes's Chair, Mat. 23.2. and that his Diſciples ſhould obſerve p. 11what they taught agreeable to the Law; but yet, he elſewhere charges them that by their Traditionary Doctriues they had enervated the Force of the Law; and therefore they did honour him with their Lips, but their Hearts was far from him; Mat, 15.8. i. e. they had no true Love of God or their Neighbour, but they thought to make amends for all that, by a wonderful Zeal for their own Traditions and the leſſer things of the Law; which they ſhewed not only by an unwearied diligence to gain Proſelytes, but by deſtroying all ſuch as oppoſed their Deſigns; and that not in ordinary way of Paſſion and Revenge, but they would needs have all this to be done for the Honour and Service of God. Whoſoever killeth you will think he doth God ſervice. Job. 16.2. A ſtrange kind of Service indeed, to take away the Lives of his beſt and moſt uſeful Servants! But although no Religion in the World be ſo directly contrary to all Acts of Cruelty an inhumanity as the Chriſtian is, yet upon the Degeneracy of that, the ſame kind of Spirit hath riſen up and prevailed over too great a part of the Chriſtian World. But eſpecially the very ſame Jewiſh Spirit of Zeal and Hypocriſy and Cruelty had enter'd in theſe laſt Ages into a Society of Men (whom I need not Name) who have undermined the genuine Priciples of Morality, inflamed the Spirits of Princes to all the Effects of a Cruel War and a Mercileſs Perſecution; and uſed their utmoſt Endeavours to root out all ſuch as dare not Sacrifice their Conſciences to the Will of a Prince under their direction: And which adds to all this, they have the Impudence to aſſume that Motto to themſelves, Ad majorem Dei Gloriam; as though they aimed at nothing but doing greater Honour to God. Such as theſe go beyond Hophni and Phinehas; for their Wickedneſs, although great, was conſined to a narrow Compaſs, but theſe diſperſe themſelves into all States and Kingdoms, and carry on the ſame uniform Deſign, viz. to do all the Miſchief they can under the pretence of Advancing the Honour of God.

(3.) But certainly there is a way left to give to God that Honour which is due to Him; otherwiſe, it were to little purpoſe to ſay, Them that honour me will I honour. But I ſhall not take in here all the Ways how we may Honour God, but conſider that which is moſt proper to the Deſign of theſe Words. For which we are to obſerve, that the External Worſhip and Service of God was in general, well enough kept up and obſerved in the Tabernacle at Shiloh. There the High Prieſt attended, the Daily Sacrifices were offer'd, and the People reſorted thither at the Solemn Feaſts from all parts of the Land: But the great Examples of Wickedneſs in the Sons of Eli had ſpread themſelves ſo far, that the People were generally corrupted, and the beſt Part of their Religion, which hes in a Reformation of Manners, was almoſt gone. There were ſome Pious and Devout Perſons, ſuch as Eli himſelf (a Good Man but a bad Megiſtrate, being Remiſs and Careleſs in the Execution of his Office) and no doubt, many among the People, as well as Elkanah and Hannah, were devout and ſerious in the Service of God, and other Duties of Religion; but yet God himſelf takes notice of the Wickedneſs of his People Iſrael, at the time when the Ark was removed from Shiloh And therefore we have Reaſon to take particular Notice of that Paſſage to Eli, concerning the p. 12Reaſon of the Puniſhment of his Houſe, Becauſe his Sons made themſelves vile and he reſtrained them not. For, their Sins were of a very Contagious Nature, and by not reſtraining them, the People were run into a great degree of Looſeneſs and Profaneneſs. So that it was not for Eli's Perſonal Miſcarriages, that God thought himſelf ſo diſhonoured by him, but for want of taking due Care for the ſuppreſſing Profaneneſs and Corruption or Manners in others. And this ſhews the true way how God may and ought to be Honoured by thoſe who are bound to take Care of others; viz. by giving all Encouragement to true Religion and Vertue, and by making uſe of the moſt effectual Means for ſuppreſſing Irreligion and Profaneneſs.

And this indeed is a great and Noble Deſign fit for the greateſt Minds and Perſons of the higheſt Station to be Employed about. I cannot deny, that it is a Difficult Work; for it is eaſier to ſubdue the Bodies than the Paſſions of Men; and how many will rather venture their Lives than mortify their Luſts? And let them pretend what thy will, we find that they will ſooner part with any thing than with their Sins. Do we not daily ſee that they will let go Honour, Reputation, Intereſt, Health, and the hopes of Heaven, rather than thoſe Vices they have been accuſtomed to the Practice of? How can we then imagine, that the meer Fears of the Execution of Humane Laws ſhould preſently reſtrain thoſe, whom no Fear of Hell or Damnation could hitherto Reform? But yet a ſtop may, and ought to be put to the inſolent Growth of Profaneneſs; for if it be ſuffered to be too hard for our Laws, it will in time be to hard for all ſort of Government. Yet how ſhall a ſtop be put to it under ſuch Difficulties? For it cannot be denied, that we have Excellent Laws againſt Vice and Debauchery, and that Magiſtrates have had ſufficient countenance from Authority for the due Execution of them. But yet the complaints are great of a mighty overflowing of all ſorts of Wickedneſs ſtill among us; I hope they are not all true; but yet I am afraid, there is too much ground for them. What is the Reaſon of ſuch a complaint of Profaneneſs and Irreligion among us at a time we pretend ſo much to Reformation? It is no wonder that the bad Examples of thoſe who ought to Reform others bring Vice into Faſhion; but when that cannot be alledged, what is the Reaſon that good Examples do ſo little towards the Reforming others? It is eaſie to reſolve all into the Corruption of Humane Nature; but that is a general Anſwer which ſerves for all Times and Places, and muſt ſuppoſe them alike: And if it be a good and ſufficient Anſwer, it is to little purpoſe to talk of Laws, Religion and Reformation: For unleſs they may have ſome Power to alter and amend the courſe of Mens actions, they ſignify very little to the real Benefit of Mankind, no more than Sea-Marks do towards hindring the courſe of the Tide; But meer Examples, although of excellent uſe to all Ingenious Minds, yet to others they are but like Statues of Mercury in the Road, which point to the right way but Men will go which way they pleaſe notwithſtanding.

Therefore to Laws and Examples the Magiſtrates Power muſt be added, which was appointed for this purpoſe, to be Terrour to thoſe that do evil, Rom. 13.3. as well as an Encouragement to thoſe that do well. And then p. 13the Apoſtle ſuppoſeth the Sword is born in vain, ver. 4. when the Magiſtrate is not the Miniſter of God in this reſpect; a Revenger to Execute Wrath upon him that deeth evil. It was the great and Juſt Honour of Princes of old, that by their means, Mankind was reduced from a rude and diſorderly kind of Life, to the Practice of Civility and Good Manners; and it is as great a Foundation of Honour ſtill, when Men are ſo much Apoſtatized from them, to bring them back again to the due Order and Decency of Living. The Caſe is much harder of thoſe who are Degenerate under Laws, than of thoſe who were ſo without them; For they have learnt to diſpiſe their Remedy, and by Arts and Subtilties to avoid the Force of that, which was intended for their Good.

But, however, none ought to be diſcouraged from ſo Excellent a Deſign; which Recommends it ſelf to all Wiſe and Good Men, and will never want the Aſſiſtance and Prayers of all that are ſo; and God himſelf will in an eſpecial Manner give Honour to Thoſe who thus Honour him in his own Way; by uſing the moſt Effectual Means for the Reforming the Manners of Men.

But what are thoſe ways which may be called Effectual? It's true, that depends upon the Favour and Bleſſing of God; but it is no hard Matter for us to judge what are the moſt likely Means to be Effectual. Such as,

(1.) An Univerſal Diſcountenancing of all ſorts of Vice and Profaneneſs, be the Perſons of what Rank or Quality ſoever. For, if thoſe of the Houſe of Eli be ſuffer'd to tranſgreſs, the People will follow their Examples; although the Good Old Man did not like their Doings, but he did not take Care enough to Reſtrain them.

(2.) An Even, Steady, Vigorous and Impartial Execution of the Laws againſt Looſeneſs and Debauchery; ſo that it may not look like a ſudden Heat or Deſign of Popularity, but proceeding from a due and well-temper'd Zeal for God and Religion.

(3.) A Wiſe Choice of fit Inſtruments to purſue ſo Good an End; I mean ſuch as Jethro recommended to Moſes, Men of Courage and Integrity, Fearing God and hating Covetouſneſs. Exod. 18.21. And ſuch I hope are to be found in the ſeveral Parts of the Nation.

(4.) Laſtly, A diligent Inſpection into the Behaviour of thoſe who are the proper and immediate Inſtruments for carrying on ſo good a Deſign. For, if there be no Inſpection afterwards, it will be look'd on as a meer matter of Form, or an Order given out to ſatisfie the Importunities of ſome and the Clamours of others. It were to be wiſhed, that all who are Imploy'd in ſuch a Work had an Equal Mixture of Wiſdom and Zeal; but it is not poſſible to hinder ſome from having unequal ſhares of theſe; And it is great Pity ſo Good a Cauſe ſhould Miſcarry through the Indiſcretion of any who are Zealous for it. On the other ſide, It is poſſible that ſome who pretend to an equal Zeal for it in general, may Uſe ſuch Artifices and Fair Pretences, as may effectually baffle and undermine it, while they ſeem to be concerned to promote it. So that, what through the Intemperate Heats of ſome, the Coldneſs and Indifferency of others, and the certain Averſeneſs all bad Men have to any real Deſign of Reformation, there p. 14is a neceſſity for ſuch an Affair to be often look'd into, and an Account taken of the management of it, if any great Advantage be expected by it.

And ſurely no greater Advantage can be expected as to this World, than from ſuch a Deſign managed, as it ought to be. For what can we propoſe to our Selves, that can tend more to promote the Honour of Almighty God, which we ought above all other things to beconcerned for. For, the Righteous God loveth Righteouſneſs and he abhors all kind of Wickedneſs; What then can be more Pleaſing to him, than to have all ſorts of Impiety and Profaneneſs diſcountenanced, puniſhed, and if it be poſſible, rooted out? What can tend more to the Honour of his Vicegerents, than to ſhew ſo much of a Reſemblance to Him, as to love what God Loves, and to hate what he hates; and to imploy their Power for the ſame End which God himſelf doth his, viz. to Advance his Glory and to do Good to mankind? What can tend more to the Honour of our Church and Nation, than to let the World ſee by ſuch Good Works as theſe, what the Reformation is, which we aim at; Not meerly of ſome diſputable Points, as to Doctrine and Practiſe, which we have earneſtly contended for, and with great Reaſon,) but a true and ſerious Reformation of the Hearts and Lives of Men; without which all our other Pretences will fall infinitely ſhort of what God expects from us, and the very Name of Reformation will be a Reproach to us.

II. I now proceed to the ſecond Particular, viz. the Rules and Meaſures which God obſerves in diſtributing Honour among Men, Them that honour me, I will honour; but they that diſpiſe me ſhall be lightly esteemed.

Which may be underſtood two ways;

I. As to the Societies of Men which have one Common Intereſt.

II. As to the Intereſts and Honour of Particular Perſons.

I. As to ſuch Societies of Men, which have one Common Intereſt. And ſo it implies, that the Welfare and Reputation, and flouriſhing Condition of ſuch, depends upon their Zeal and Concernment for God and Religion. But here, we meet very great Difficulties; for Reaſon and Experience ſeem to contradict each other about it. On the one ſide, it ſeems moſt agreeable to the Juſtice of Divine Providence to Reward and puniſh thoſe in this World who will not be capable of being rewarded or puniſhed in another; ſo there will be no communities in another World. But on the other ſide, we cannot deny matter of common Experience; for, how long have the Turkiſh and Papal Monarchies (to name no other) flouriſhed, when the ſeven Churches of Aſia, and the Churches of Africa have been long ſince deſtroyed? How ſtrangely hath Mahometiſm ſpread in the Eastern Parts of the World? And what a Check hath there been, upon the Reformation in theſe Western Parts? With what a mighty Torrent did it prevail at firſt? Then it ſtood at a ſtand, and hath of late Years gone ſo much backward and ſuffer'd ſo very much in many Parts of it: And yet we think, and that very juſtly, that the Honour of God is concerned in all this. What ſhall we ſay to the Inſolent Oppreſſors of mankind who make no Conſcionce of ruining Cities and Countries, and off…ring Violence to the Bodies and Conſciences of men to Advance and Support their own Grandeur; p. 15and yet have been ſuffer'd to prevail ſo far as to be made an Argument againſt Providence by Atheiſtical men? It is to be hoped that God in his own time will vindicate his Honour and clear this point to the Satisfaction of all reaſonable Men; but yet we cannot penetrate into the Wiſdom and Secrets of Providence. God will (no doubt) take Care of his own honour; but he is not bound to give ſuch men an Account of the Ways and methods and Seaſons of his doing it. He often raiſes up a Nation ſit for his purpoſe, and makes them as a Scourge to Neighbour Nations; and when they have done his Work, he ſuffers them to be humbled, if not deſtroyed, by the ſame methods they have uſed to others. Sometimes he raiſes up one Kingdom and Nation againſt another, when their Sins make them ripe for Vengeance; and ſo he takes the Potſheards of the Earth and Breaks them upon one another; and thus, by their mutual Puniſhment, they both become the Executioners of his Wrath; and we cannot determine by the Event which was in the greater Guilt. So that God takes Care of his own Honour, by methods we are not able to comprehend. For who can weigh the Nations in a Balance, and determine how far the Sins of one doth exceed the other? And if we cannot know the Number and Aggravation of a People Sins, we can never fix the meaſures and Degrees of their Puniſhment.

But, however, ſome things are certain;

(1.) That the Sins of a Nation do naturally tend to the Weakneſs and Diſhonour of it. Thus a factious, ſeditious, turbulent Temper, not only is the Reproach of a People; but the ready way to deſtroy it. And yet it hath ſo happen'd, that when the Factions have been almoſt equally poiſed, as at Rome and Carthage, they have raiſed ſuch an Emulation between them, which by their endeavours to out-vie each other, hath for ſome time preſerved their Country. Who can deny that Luxury and Debauchery, and all ſorts Intemperance, not only ſink the Reputation of a People, but effeminates and ſoftens them, and makes them Careleſs and Idle, Regardleſs of any thing but what makes for their own Eaſe and Voluptuouſneſs? And in all humane probability, ſuch a Nation muſt ſink, when a People of more Wiſdom and Courage and Reſolution, makes it their buſineſs to overcome them. So that theſe ſorts of Sins are Natural Cauſes of weakning the Power and Intereſt of a Nation. But there are other Sins, as Profaneneſs and Contempt of God and Religion, Hypocriſy, Idolatry, &c. and of ſuch which Work as Moral Cauſes, God himſelf is the only Judge, when the meaſure of their Iniquity is filled up.

(2.) Sometimes God ſteps out of his Ordinary method and Conrſe of Providence, either in a way of Judgment or Mercy. And then he more particularly ſhows, that thoſe that Honour him, he will honour; and thoſe who deſpiſe him ſhall be lightly esteemed. Theſe thing are not every days Experience, but when they do happen they deſerve to be taken Notice of, in a more than ordinary Manner. Ariſtotle Endem. l. 7. c. 14. who was no great Friend to Providence as to Humane Affairs, profeſſes, that he did not know what to make of the extraordinary Suceeſs ſome Perſons had in their Affairs, without any extraordinary viſible Cauſes. It is poſſible, he might have the Succeſs of his Macedonian Friends in his Thoughts; who ſwallew'd up the Common wealths of Greece, as ſo many Morſels, and then deſtroy'd the mighty Perſian Monarchy. But in theſe Caſes, he allows a Divine Impulſe, carrying them on beyond the ordinary Meaſures of humane Prudence; and overruling ſo many things in Order to Succeſs, as nothing but a Divine Hand could manage. And when great Advantages come to a Nation in ſuch a manner, a more than ordinary Degree of Thankfulneſs is juſtly expected, that God may be honoured in a particular manner for the Deliverance ho Works by ſuch Means, and the Mercies he beſtows or continues thereby.

(2.) As to particular Perſon; how far this holds, will appear by theſe things:

(1.) That Eſteem and Honour naturally follows the Opinion of anothers Deſert or Excellency. For it is not an Arbitrary thing, but is founded on the Suppoſition of ſometing that deſerves it. It is like the Aſſent given to Mathematical Evidence, which is not becauſe they will do it, but becauſe they cannot help it.

(2.) The Sincere Practiſe of Piety and Vertue doth command Eſteem an… Reverence. Hypocriſy indeed leſſens it to the utmoſt degree; becauſe it argue… a mean and falſe Temper of Mind; but there is nothing in true Religion but what tends to raiſe eſteem, For it implies all the things which are allow'd by all Perſons to gain Honour among Men. For one that is truely Religious is a true Lover of God and of Mankind; He is grateful to his Benefactour, and always owns in the moſt ſolemn manner his Dependance upon him, both by Prayers and Praiſes; He is ready to do Good to all Men, as far as is conſiſtent with his Duty to God; He is juſt, righteous, and merciful. ſober and temperate in the whole Courſe of his Life; He acts not by chance, or for by Ends; but by a fixed Principle of being and doing Good; he keep… himſelf within the Bounds which God hath ſet him; and with Chearfulneſs and Reſolution ſets himſelf to do and ſuffer his Will; and hath ſo much Courage, as to dare to do his Duty, and is afraid of nothing ſo much as offending God. And now let any one judge, whether there be any thing Mean or Co… temptible in all this; whether every one that hears this Character doth not wiſh it belonged to himſelf. And that is a certain token that it brings Honour and Eſteem with it.

Let me then, for a Concluſion of all, Recommend the Practiſe of Religion and Vertue to all ſuch as are the moſt concerned for Honour and Eſteem. The World is always vain enough to flatter Greatneſs, either or of weakneſs or Deſign; but true Greatneſs of Mind diſpiſes Flattery; and where that is wanting in any, this very Flatterer deſpiſes them. But this is Way to be above the reach of Contempt, To do Juſtly, and to love Mercy, and to walk humbly with God; Micah. 6.8. and theſe are the things which God himſelf aſſures us are the main Parts of our Duty. If we be Careleſs of God's Honour and Service now the time will ſhortly come, when we ſhall heartily wiſh we had been otherwiſe. For, how great ſoever your honour be now, you and that together, muſt in a little time be laid in the Duſt. And then the main Difference will be according to the honour we have done to God For, although the Text doth hold good, as to this World, as I have alread… ſhew'd; yet the moſt glorious Accompliſhment of it will be in the Life come: For, then it will be made Evident to all Mankind, that Thoſe the honour him, God will honour; and they that deſpiſe him ſhall be lightly eſteemed.

FINIS.

End of the text · Edward Stillingfleet, Reformation of Manners the Way of Honoring God 2 (1700)