Sermons Preached on Several Occasions, Sermon 4
SERMON IV. ABSerm. IV.Preached at WHITE-HALL.
ROMANS I. XVI.C
For I am not ashamed of the Gospel of Christ; for it is the Power of God unto salvation to every one that believes, to the Jew first, and also to the Greek.
THese words are uttered by one who was himself Da remarkable instance of the truth of the Doctrine contained in them, Viz. of that Divine Power which did accompany the Gospel of Christ. For what can we imagine else should make him now not ashamed of the Gospel of Christ, who not long before was not ashamed to persecute all those who professed it? One, whose spirit was fermented with the leaven of the EPharisees, and inraged with fury against all who owned the name of Christ, is of a sudden turned quite into another temper, to the confusion of those who employed him, and the amazement of them whom he designed to persecute. Nay, so great was the change which was wrought in him, that from a Bigot of the Iewish Religion he becomes an Apostle of the Christian, and from breathing flames against the Christians, none more ready than he to undergo them for Christ. If he had only given over his persecution, it might have been thought, that he had meerly run himself out of breath, and grown weary of his former fury, (as greater persons than he did afterwards) but to retain the same fervour of spirit in preaching Christ, which he had before in opposing him, to have as great zeal for making Christians, as he had for destroying them, must needs proceed from some great and unusual Bcause. Whilest the Iews thought he had too much learning and interest to become their enemy, and the Christians found he had too much rage and fury to be their friend, even then when they least expected it, instead of continuing an Instrument of the Sanhedrin for punishing the Christians, he declared himself an Apostle and servant of Jesus Christ. And that no ordinary one neither; for such was the efficacy of those divine words, Saul, Saul, why persecutest thou me, that they not only presently allay his former heat, but quicken and animate him to a greater zeal for the honour of him Cwhom he had persecuted before. And the faster he had run when he was out of his way, the greater diligence he used when he found it, there being none of all the followers of Christ who out-stript him in his constant endeavours to advance the Christian Religion in the World. And if an unwearied diligence to promote it, an uncessant care for preserving it, an universal concern for all who owned it, and an undaunted spirit in bearing the affronts and injuries he underwent for it, be any perswasive arguments of the love a man bears to his Religion, there was never any person who made a Dclearer demonstration than St. Paul did of the truth of his Religion, and his sincerity in embracing it. For his endeavours were suitable to the greatness of his spirit, his care as large as the Horizon of the Sun of righteousness, his courage as great as the malice of his enemies. For he was neither afraid of the malice of the Iews, or of the Wisdom of the Greeks, or of the Power of the Romans, but he goes up and down preaching the Gospel in a sphere as large as his mind was, and with a zeal only parallel with his former fury. He encountred the Iews in their Synagogues, he disputed with the EGreeks in their most famous Cities, at Athens, Corinth, Ephesus, and elsewhere, and everywhere raising some Trophies to the honour of the Gospel; nothing now remained but that he should do the same at Rome also. And for this he wants not spirit and resolution, for he even longed to be there, vers. 11. An…y, he had often purposed to go thither, but waited for a convenient opportunity, v. 13. But while God was pleased otherwise to dispose of him, he could not conceal the joy which he had for the ready entertainment of the Christian Religion by those to whom he writes, and that their saith was grown as famous as the City wherein they dwelt. v. 8. First, I thank my God through Iesus Christ, for you all, that your Faith is spoken of throughout the whole World: and he further manifests the greatness of his affection to them, that without ceasing he made mention of them always in his Prayers, v. 9. BAnd among the rest of the blessings he prayed for, for himself and them; he was sure not to forget his coming to them, v. 10. Not out of an ambitious and vain-glorious humour that he might be taken notice of in that great and Imperial City, but that he might be instrumental in doing them service as he had done others, v. 11. 13. And to this end he tells them, what an obligation lay upon him to spread the Doctrine of Christ in all places and to all persons, v. 14. I am debtor both to the Greeks and to the Barbarians, to the wise and to the unwise. So that neither the wisdom of the Greeks, nor the Cthe ignorance of the Babarians could hinder St. Paul from discovering to them the contrivances of infinite wisdom; and the excellent methods of divine Goodness in order to mens eternal welfare. And although Rome now thought it self to be the seat of Wisdom, as well as Empire and Power, yet our Apostle declares his readiness to Preach the Gospel there too, v. 15. for which he gives a sufficient reason in the words of the Text; for I am not ashamed of the Gospel of Christ, for it is the Power of God to Salvation, &c. Wherein we have considerable these two things, 1. The Apostles boldness Dand freeness in declaring the doctrine of Christ, For I am not ashamed, &c. 2. The ground of it in the following words, for it is the Power of God to Salvation, &c.
1. The Apostles boldness and freeness in declaring the doctrine of Christ. It was neither the gallantry of the Roman Court, nor the splendor of the City, not the greatness of her Power, or wisdom of her Statesmen could make St. Paul entertain the meaner opinion of the doctrine he hoped to preach among them. Had Christ come foreign, with a great deal of pomp and state into the World, subduing Kingdoms Eand Nations under him; had St. Paul been a General for the Gospel instead of being an Apostle of it, the great men of the World would then allow he had no cause to be ashamed either of his Master, or of his employment. But to preach a crucified Saviour among the glories and triumphs of ARome, and a Doctrine of so much simplicity and contempt of the world among those who were the Masters of it, and managed it with so much art and cunning; to perswade them to be followers of Christ in a holy life, who could not be like the gods they worshiped, unless they were guilty of the greatest debaucheries, seems to be an employment so lyable to the greatest scorn and contempt, that none but a great and resolved spirit would ever undertake it. For when we consider after so many hundred years profession of Christianity, how apt the greatness of the world is to make men ashamed of the Bpractice of it; and that men aim at a reputation for wit by being able to abuse the Religion they own; what entertainment might we then think our Religion met with among the great men of the Age it was first preached in, when it not only encountered those weaker weapons of scoffs and raillery, but the strong holds of interest and education? If our Religion now can hardly escape the bitter scoffs, and profane jests of men who pawn their souls to be accounted witty, what may we think it suffered then, when it was accounted a part of their own Religion to dispise and reproach ours? If in the Age we Clive in, a man may be reproached for his piety and virtue, that is, for being really a Christian, when all profess themselves to be so, what contempt did they undergo in the first Ages of the Christian World, when the very name of Christian was thought a sufficient brand of infamy? And yet such was the courage and magnanimity of the Primitive Christians, that what was accounted most mean and contemptible in their Religion, viz. their believing in a crucified Saviour, was by them accounted the matter of their greatest honour and glory. For though St. Paul only saith here that he was not Dashamed of the Gospel of Christ, yet elsewere he explains that foreign which is contained in these words, when he saith, God forbid that I should glory in any thing, save in the Cross of Christ, by whom the World is crucified to me, and I unto the World. Gal. 6. 14. i. e. Although he could not but be sensible how much the world despised him, and his Religion together, yet that was the great satisfaction of his mind, that his Religion had enabled him to despise the World as much. For neither the pomp and grandeur of the World, nor the smiles and flatteries of it, no nor its frowns and severities Ecould abate any thing of that mighty esteem and value which he had for the Christian Religion. For in his own expression, he accounted all things else but loss for the excellency of the knowledge of Christ Iesus his Lord, Phil. 3. 8. Which words are not spoken by one who was in despair of being taken notice Aof for any thing else, and therefore magnifies the Profession he was engaged in; but by a person as considerable as most of the time and Nation he lived in both for his birth and education. So that his contempt of the World was no sullen and affected severity, but the issue of a sober and impartial judgement; and the high esteem he professed of Christianity was no fanatick whimsey, but the effect of a diligent enquiry, and the most serious consideration. And that will appear,
2. By the grounds and reasons which St. Paul here gives Bwhy he was not ashamed of the Gospel of Christ, 1. From the excellent end it was designed for, and that is no less than salvation. 2. From the effectualness of it in order to that end, it is the Power of God to Salvation. 3. From the necessity of believing the Gospel by all who would attain that end; to every one that believes, the Iew first and also to the Greek.
1. From the excellent End it was designed for, the recovery and happiness of the souls of men, both which are implyed in the term salvation. For, considering the present condition of humane Nature, as it is so far sunk beneath it self, and kept Cunder the power of unruly passions; whatever tends to make it happy, must do it by delivering it from all those things which are the occasions of its misery. So that whatever Religion should promise to make men happy, without first making them vertuous and good, might on that very account be justly suspected of imposture. For the same reasons which make the acts of any Religion necessary, viz. that we may please that God who commands and governs the World, must make it necessary for men to do it, in those things which are far more acceptable to him than all our sacrifices of what kind soever, which are Dthe actions of true vertue and goodness. If then that accusation had been true, which Celsus and Iulian charged Christianity with, viz. that it indulged men in the practice of vice, with the promise of a future happiness notwithstanding; I know nothing could have rendred it more suspicious to be a design to deceive Mankind. But so far is it from having the least foundation of truth in it, that as there never was any Religion which gave men such certain hopes of a future felicity, and consequently more encouragement to be good, so there was none ever required it on those strict and severe terms which Christianity Edoth. For there being two grand duties of men in this world, either towards God in the holiness of their hearts and lives, or towards their Brethren, in a peaceable carriage among men (which cannot be without justice and sobriety) both these are enforced upon all Christians, upon no meaner Aterms than the unavoidable loss of all the happiness our Religion promises. Follow peace with all men, and holiness, without which no man shall see the Lord. Heb. 12. 14. This is then the grand design of Christianity, to make men happy in another world, by making them good and vertuous in this: It came to reform this world that it might people another; so to purifie the souls of men, as to make them meet to enjoy the happiness designed for them. This is that great Salvation which the Gospel brings to the world. Heb. 2. 3. and thence it is called the Word of Salvation, Acts 13. 26. the way of salvation, Acts 16. 17. Bthe Gospel of salvation, Ephes. 1. 13. So that though Christianity be of unspeakable advantage to this world, there being no Religion that tends so much to the peace of mens minds, and the preservation of civil Societies as this doth; yet all this it doth by way of subordination to the great end of it, which is the promoting mens eternal happiness. And the more we consider the vast consequence and importance of this end to mankind, the greater reason we shall find that St. Paul, had why he should not be ashamed of the Gospel of Christ. For can we imagine any end more noble that any doctrine can aim at than this? CSupposing the common principles of all Religion to be true, viz. the Being of God, and Immortality of our Souls, there can be nothing more becoming that God to discover, or those Souls to be imployed about, than the way to a blessed immortality. And if we admire those discourses of the Heathen Philosophers, wherein they speak more darkly and obscurely concerning those things, what admiration doth the Gospel deserve, which hath brought life and immortality to light? If we commend the vertuous Heathens, who according to those short and obscure notices which they had of God and themselves, Dsought to make the world any thing the better for their being in it, what infinitely greater esteem do those blessed Apostles deserve, who accounted not their own lives dear to them that they might make even their enemies happy? If those mens memories be dear to us who sacrifice their lives and fortunes for the sake of the Country they belong to, shall not those be much more so who have done it for the good of the whole world? Such who chearfully suffered death while they were teaching men the way to an eternal life, and who patiently endured the flames if they might but give the greater light to the world by them. ESuch who did as far out-go any of the admired Heroes of the Heathens, as the purging the World from sin is of greater consequence than cleansing an Augaean Stable from the filth of it, and rescuing men from eternal flames is a more noble design than clearing a Country from Pyrats and Robbers. Nay, most Aof the Heathen Gods who were so solemn…y worshipped in Greece and at Rome, owed their foreign to such flen…er benefits to mankind; that sure the world was very barbarous or hugely grateful when they could think them no less than Gods who found out such things for men: If a Smiths forge, and a Womans distaffe, if teaching men the noble arts of fighting and cheating one another were such rare inventions, that they only became some of the most celebrated Deities which the grave and demure Romans thought fit to worship; sure St. Paul had no cause to be ashamed of his Religion among them, who Bhad so much reason to be ashamed of their own; since his design was to perswade them out of all the vanities and fooleries of their Idolatrous Worship, and to bring them to the service of the true and ever living God, who had discovered so much goodness to the world in making his Son a propitiation for the sins of it. And was not this a discovery infinitely greater and more suitable to the nature of God, than any which the subtilty of the Greeks, or wisdom of the Romans could ever pretend to concerning any of their Deities? Thus we see the ex cellent end of our Religion was that which made St. Paul so far Cfrom being ashamed of it; and so it would do all us too, if we did understand and value it as St. Paul did. But it is the great dishonour of too many among us, that they are more ashamed of their Religion than they are of their sins If to talk boldly against Heaven, to affront God in calling him to witness their great impieties by frequent oaths, to sin bravely and with the highest confidence, to mock at such who are yet mo…e modest in their debaucheries, were not to be ashamed of the Gospel of Christ, we might find St. Pauls enough in the Age we live in, and it would be a piece of gallantry to Dbe Apostles. But this is rather the utmost endeavour to put Religion out of countenance, and make the Gospel it self blush and be ashamed, that ever such boldfaced impieties should be committed by men under the profession of it, as though they believed nothing so damnable as Repentance and a Holy life, and no sin so unpardonable as Modesty in committing it. But to use St. Pauls language when he had been describing such persons himself, Hob. 6. 9. We are perswaded better things of you, and things that accompany that salvation the Gospel was designed for, though we thus speak. For certainly nothing can argue Ea greater meanness of spirit, than while wicked and profane persons are not ashamed of that which unavoidably tends to their ruine, any should be shy of the profession and practice of that which conduces to their eternal happiness. What is become of all that magnanimity and generous spirit which the Primitve AChristians were so remarkable for, if while some are impudent in sinning, others are ashamed of being or doing good? If we have that value for our immortal souls, and a future life, which we ought to have, we shall not trouble our selves much with the Atheistical scoffs and drollery of profane persons, who while they deride and despise Religion, do but laugh themselves into eternal misery. And thus much for the first ground of St. Pauls confidence, viz. The excellent end the Gospel was designed for.
2. The effectualness of it in order to that end. It is the Bpower of God to salvation. Wherein two things are implyed.
1. The inefficacy of any other doctrine for that end.
2. The effectualness of the Gospel in order to it.
1 The inefficacy of any other Doctrine for this end of promoting the eternal salvation of Mankind. If the world had been acquainted with any doctrine before which had been sufficient for the purposes the Gospel was designed for, there would have been no such necessity of propagating it among men; nor had there been reason enough to have justified the Apostles in exposing themselves to so great hazards for the preaching of Cit. If the notion of an eternal God and Providence, without the knowledge of a Saviour, had been sufficient to reform the World, and make men happy; it had not been consistent with the wisdom or goodness of God to have imploy'd so many persons, with the loss of their lives, to declare the Doctrine of Christ to the World. So that if Christianity be true, it must be thought necessary to salvation, for the necessity of it was declared by those who were the instruments of confirming the truth of it. I meddle not with the case of those particular persons who had no means or opportunity to know Gods revealed Dwill, and yet from the Principles of Natural Religion did reform their lives, in hopes of a future felicity (if any such there were) but whether there were not a necessity of such a Doctrine as the Gospel is to be discover'd to the world, in order to the reformation of it? For some very few persons either through the goodness of their natures, the advantage of their education, or some cause of a higher nature, may have led more vertuous lives than others did; but it is necessary, that what aims at the general good of Mankind, must be suited to the capacities of all, and enforced with arguments which Emay prevail on any but the most obstinate and wilful persons. But when we consider the state of the World at that time when Christianity was first made known to it, we may easily see how insufficient the common Principles of Religion were, from working a reformation in it, when notwithstanding them mankind Awas so generally lapsed into Idolatry and Vice, that hardly any can be instanced in in the Heathen World, who had escaped both of them. And there was so near an affinity between both these, that they who were ingaged in the rites of their Idolatry, could hardly keep themselves free from the intan glements of vice; not only because many of their villanies were practised as part of their Religion, (and there was little hopes certainly of their being good, who could not be Religious without being bad) but because the very Gods they worship'd were represented to be as bad as themselves. And could they take Bany better measure of Vertue, than from the actions of those whom they supposed to have so divine an excellency in them, as to deserve their adoration? So that if there were a design of planting wickedness in the world (which need not be, for it grows fast enough without it) it could not be done more successfully than by worshipping those for Gods, who did such things which good men would abhorr to think of. And yet this was the state of the world then, when the Gospel was preached, and not only of the more rude and barbarous Nations, but of the most civilized and knowing people, as the CRomans themselves; as our Apostle at large proves in the remainder of this chapter, wherein he shews, that though they had means enough of knowing the Eternal God and Providence, yet they were so fallen into Idolatry, and the most vicious practices, that there was no means of recovering them, but by a fuller discovery both of the justice and goodness of God.
I know it will be here objected, that though the generality of men were bad then (as when were they otherwise) yet the Heathens had a kind of Apostles among them, viz. the Philosophers, who sought to amend the manners of men by the Dmoral instructions they gave them, so that if men were bad, it was not for want of good counsel, but for not observing it, which is all (they say) we have to say for our selves, when we are charged with the great debaucheries of the Christian world.
To which I answer, That our business is not now to enquire whether there hath not been an incomparably greater advantage to the world by Christianity, in the reforming mens lives, than ever was by any of the Heathen Morals; but whether these, taking them in the fairest dress, were so sufficient for Ethe bringing men to eternal happiness, that there needed not any such Doctrine as Christianity be published for that end? And there are two great things we may charge the best of their discourses with an insufficiency in, for the accomplishment of this end, which are Certainty, and Motives, or the want of Arguments Ato believe, and Encouragements to practise.
1. They were destitute of sufficient certainty; for what a man ventures his eternal state upon, he ought to be well assured of the truth of it. But how was it possible for the World to be reformed by such wise Apostles (if they must be called so) who were perpetually disputing among themselves about those things which were the most necessary foundations of all Vertue and Religion? As though the best Arguments they had to prove their Souls immortal, was because their disputes about them were so. And those seemed among them to gain the Bgreatest reputation for wit, who were best able to dispute against common Principles; and they managed their business with greatest advantage, who only shewed the weakness of others principles, but established none of their own; which was an unavoidable consequence of the way they proceeded in, for offering at no such way of proof as Christianity doth, they rather taught men to dispute, than to live eternally. Besides, their discourses were too subtile and intricate for the common capacities of men; how long might a man live before an Entelechia would make him know the nature of his soul the better, Cor an foreign perswade him to believe its immortality? Insomuch that it is hard to determine, whether the arguments used by them, did not rather hinder assent, than perswade to it? and it seems probable that the honest minded, illiterate Heathens believed those things more firmly than the greatest Philosophers. For plain truths lose much of their weight, when they are rarified into subtilties, and their strength is impaired when they are spun into too fine a thread. The arguments which must prevail with Mankind, must be plain and evident, easie and yet powerful. The natural sense of good and evil in men is Doft-times dulled by disputes, and only awakned by a powerful representation of an infinite being, and a future Judgement: and that by such a way of proof as all persons are equal Judges of the truth and validity of it; such as the Resurrection of Christ is in the Gospel.
2. But let us suppose the arguments certain and suitable, yet what sufficient motives or encouragements could they give to lead a holy and vertuous life, who after all their endeavours to perswade others, remained so uncertain themselves as to a future happiness? So Tully tells us of Socrates himself when he was Ejust dying, That he told his friends, that only the Gods knew whether it was fitter for men to live or die, but he thought no man did. And although some would excuse this as his usual way of disputing, yet of all times one would think it was fittest for him then to declare his mind in the most express terms, not Aonly for the full vindication of himself, but for the comfort and encouragement of his friends. We are sure, Christianity proceeds on those terms, that if a future happiness be supposed uncertain, it declares expresly there can be no sufficient reason given for men to part with the conveniencies of this present life; nay, it supposes the best men to be the most miserable of all others, if there be not a future reward, 1 Cor. 15. 19.—32. Again, what probability was there they should ever perswade the World to vertue and goodness, when the severest of the Philisophers, made it lye in things so repugnant to humane Bnature, as goodness is agreeable to it. As when they made it an equal fault for a man to be angry, and to murder his Soveraign; and that all passions are to be destroy'd, that pain and grief are nothing, that vertue in all conditions is a sufficient reward to it self. Which are so contrary to the common sense of mankind, that the only way to perswade men to believe them, is first to perswade them they are not men. So that he was certainly the wisest man among the Heathens, who concluded, that we ought to expect a higher Master to teach us these things, and to acquaint us with the happiness of a future life. CAnd hereby an answer may be given to Porphyries grand objection against Christian Religion, viz. If it were so necessary for the good of Mankind, why was it so long before it was discovered? Because God would thereby discover the insufficiency of all the means the wit of man could find out to reform the world, without this. That not only the Iews might see the weakness of that dispensation they were under, but the Gentile world might groan with an expectation of some more powerful means to goodness than were yet among them. For when Philosophy had been so long in its height, and had so little influence Dupon Mankind, it was time for the Sun of righteousness to arise, and with the softening and healing influence of his beams to bring the World to a more vertuous temper.
And that leads to the Second thing implyed, which is the peculiar efficacy of the Gospel for promoting mens salvation, for it is the Power of God to salvation, and that will appear, by considering how many ways the power of God is engaged in it. These three especially. 1. In confirmation of the Truth of it. 2. In the admirable Effects of it in the World. 3. In the diviue Assistance which is promised to those who embrace it.E
1. In confirmation of the Truth of it. For the World was grown so uncertain, as to the grand foundations of Religion, that the same power was requisite now to settle the World, which was at first for the framing of it. For though the Precepts of Christian Religion be pure and easie, holy and suitable to Athe sense of mankind, though the Promises be great and excellent, proportionable to our wants and the weight of our business, though the reward be such that it is easier to desire than comprehend it, yet all these would but seem to baffle the more the expectations of men, unless they were built on some extraordinary evidence of divine power. And such we assert there was in the confirmation of these things to us, not only in the miraculous birth of our Saviour, and that continual series of unparallel'd miracles in his life, not only in the most obliging circumstances of his death; nor only in the large effusion of divine Bgifts upon his Apostles, and the strange propagation of Christian Religion by them against all humane power; but that which I shall particularly instance in, as the great effect of divine power, and confirmation of our Religion, was his Resurrection from the dead. For, as our Apostle saith, Rom. 1. 4. Christ was declared to be the Son of God with power according to the Spirit of Holiness, by the Resurrection from the dead. No way of evidence could be more suitable to the capacities of all, than this, it being a plain matter of fact; none ever better attested than this was, not only by the unanimous consent of all the Cwitnesses, but by their constant adhering to the truth of it, though it cost almost all of them their lives; and no greater evidence could be given to the World of a divine power, since both Iews and Gentiles agreed in this, that such a thing could not be effected but by an immediate hand of God. So far were they then from thinking a resurrection possible by the juyce of herbs, or an infusion of warm blood into the veins, or by the breath of living Creatures, as the great martyr for Atheism would seem from Pliny to perswade us; when yet certainly nothing can be of higher concernment to those who believe not another life, Dthan to have try'd this experiment long ere now; and since nothing of that nature hath ever happened since our Saviours resurrection, it only lets us know what credulous men in other things the greatest Infidels as to Religion are. But so far were they at that time from so fond an imagination, that they readily yielded, that none but God could do it, though they seem'd to question whether God himself could do it or no. As appears by the Apostles Interrogation, Why should it be thought a thing incredible with you, that God should raise the dead? Act. 26. 8. This was therefore judged on both sides to be a matter of so great importance, Ethat all the disputes concerning Christian Religion were resolved into this, Whether Christ were risen from the dead? And this the Apostles urge and insist on, upon all occasions, as the great evidence of the truth of his Doctrine, and this was the main part of their Commission, for they were sent abroad to be Awitnesses of his Resurrection. Which was not designed by God as a thing strange and incredible to puzle mankind with, but to give the highest assurance imaginable to the World of the truth and importance of Christianity. Since God was pleased to imploy his power in so high a manner to confirm the certainty of it.
2. Gods power was seen in the admirable effects of Christian Religion upon the minds of men: which was most discernable by the strange alteration it soon made in the state of the world. In Iudea soon after the death of Christ, some of his Crucifiers become Christians, 3000. Converts made at one Sermon of St. BPeter's, and great accessions made afterwards both in Hierusalem and other places. Yea in all parts of the Roman Empire, where the Christians came, they so increased and multiplyed, that thereby it appeared that God had given a Benediction to his new Creation suitable to what he gave to the first. So that within the compass of not a hundred years after our Saviours death, the World might admire to see it self so strangely changed from what it was. The Temple at Hierusalem destroy'd, and the Iews under a sadder dispersion than ever, and rendred uncapable of continuing their former Worship of God there: the Heathen CTemples unfrequented, the Gods derided, the Oracles ceased, the Philosophers puzled, the Magistrates disheartned by their fruitless cruelties, and all this done by a few Christians who came and preached to the World Righteousness, Temperance, and a Iudgement to come, whereof God had given assurance to the World, by raising one Iesus from the dead. And all this effected not by the power of Wit and Eloquence, not by the force and violence of rebellious subjects, not by men of hot and giddy brains, but by men sober, just, humble and meek in all their carriages, but withal such as might never have been heard of in the Dworld, had not this Doctrine made them famous. What could this then be imputed to less than a Divine Power, which by effectual and secret ways carries on its own design against all the force and wit of men. So that the wise Gamaliel, at whose feet St. Paul was bred, seem'd to have the truest apprehensions of these things at that time, when he told the Sanhedrin, If this counsel, or this work be of men, it will come to nought, but if it be of God, ye cannot overthrow it, least haply ye be found to fight against God. Act. 5. 38, 39.
3. In the Divine Assistance which is promised to those who Eembrace it: in which respect it is properly the power of God to salvation; and therein far beyond what the Philosophers could promise to any who embraced their opinions. For, the Gospel doth not only discover the necessity of a Principle superiour to Nature, which we call Grace, in order to the fitting our souls for Atheir future happiness, but likewise shews on what terms God is pleased to bestow it on men, viz. on the consideration of the death and passion of our Lord and Saviour. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Christ our Saviour, Titus. 3. 5. There being nothing in humane nature which could oblige God, to give to Mankind that assistance of his grace whereby they are enabled to work out this salvation the Gospel is designed for, with fear and trembling. The whole Btenor of the Gospel importing a divine power which doth accompany the preaching of it, which is designed on purpose to heal the wounds, and help the weakness of our depraved and degenerate nature. Through which we may be kept to salvation: but it must be through Faith, 1 Pet. 1. 5.
3. Which is the last particular of the words; the necessity of believing the Gospel in order to the partaking of the salvation promised in it; it is the power of God to salvation to every one that believes, to the Iew first, and also to the Greek. An easie way of salvation, if no more were required to mens happiness but a Cfancy and strong opinion which they will easily call Believing. So there were some in St. Augustin's time, I could wish there were none in ours, who thought nothing necessary to salvation but a strong Faith, let their lives be what they pleased. But this is so repugnant to the main design of Christian Religion, that they who think themselves the strongest Believers, are certainly the weakest, and most ungrounded. For they believe scarce any other proposition in the New Testament, but that Whosoever believeth shall be saved. If they did believe that Christ came into the world to reform it, and Dmake it better, that the wrath of God is now revealed from Heaven against all unrighteousness, as well as that the just by Faith shall live, that the design of all that love of Christ, which is shewn to the World, is to deliver them from the hand of their enemies, that they might serve him in righteousness and holiness all the days of their lives, they could never imagine, that salvation is entailed by the Gospel on a mighty confidence or vehement perswasion of what Christ hath done and suffered for them. And so far is St. Paul from asserting this, that as far as I can see, he never meddles with a matter of that nicety, Ewhether a single act of Faith be the condition of our justification as it is distinguished from Evangelical obedience, but his discourse runs upon this subject; whether God will pardon the sins of men upon any other terms than those which are declared in the Christian Religion, the former he calls Works, and the Alatter Faith.
I know, the subtilty of later times hath made St. Paul dispute in the matter of justification, not as one bred up at the feet of Gamaliel, but of the Master of the Sentences; but men did not then understand their Religion at all the worse because it was plain and easie; and, it may be, if others since had understood their Religion better, there would never have needed so much subtilty to explain it, nor so many distinctions to defend it. The Apostle makes the same terms of justification and of salvation, for as hesaith elsewhere, aRom 5. 1.We are justified by Faith, Bhe saith here, the Gospel is the power of God to salvation to every one that believes; if therefore a single act of Faith be sufficient for one, why not for the other also? But if believing here be taken in a more large and comprehensive sense, as a complex act relating to our undertaking the conditions of the Gospel; why should it not be taken so in the subsequent discourse of the Apostle? For we are to observe, that St. Paul in this Epistle is not disputing against any sort of Christians that thought to be saved by their obedience to the Gospel from the assistance of divine grace; but against those who thought the Grace and indulgence Cof the Gospel by no means necessary in order to the pardon of their sins, and their eternal happiness. Two things therefore the Apostle mainly designs to prove in the beginning of it: First, the insufficiency of any other way of salvation besides that offer'd by the Gospel; whether it were the light of Nature which the Gentiles contended for, but were far from living according to it; or that imaginary Covenant of Works, which the Iews fancied to themselves (for it will be a very hard matter to prove that ever God entred into a Covenant of Works with fallen Man, which he knew it was impossible for him to observe) bu…t hey Dwere so highly opinionated of themselves, and of those legal observations which were among them, that they thought by vertue of them they could merit so much favour at Gods hands, that there was no need of any other sacrifice, but what was among themselves to expiate the guilt of all their sins. And on that account they rejected the Gospel, as the Apostle tells us, bRom. 1…. 3that they being ignorant of Gods righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. Against these therefore the Apostle proves, that if they hoped for happiness upon such strict terms, they laid Eonly a foundation of cRom. 3 27.boasting if they did all which God required, but of misery if they did not; for then, dGal. 3. 1….Cursed is every one that continues not in every thing written in the Law to do it. i. e. if they sailed in any one thing, then they must fail of all their hopes; but such a state of persection being impossible to Ahumane Nature; he shews, that either all mankind must unavoidably perish, or they must be saved by the Grace and Favour of God, which he proves to be discovered by the Gospel: and that God will now accept of a hearty and sincere obedience to his will declared by his Son; so that all those who perform that, though they live not in the nice observance of the Law of Moses, shall not need to fear the penalty of their sins in another life. Which is the second thing he designs to prove, viz. That those who obeyed the Gospel, whether Iew or Greek, were equally capable of salvation by it. aRom. 3. 29For, saith he, is God Bthe God of the Iews only? is he not also of the Gentiles? Tes, of the Gentiles also: because both Iew and Gentile were to be justified upon the same terms, as he proves afterwards. So that Gods justifying of us by the Gospel, is the solemn declaration of himself upon what terms he will pardon the sins of men; that is, deliver them from the penalties they have deserved by them. For the actual discharge of the person is reserved to the great day; all the justification we have here is only declarative from God, but so as to give a right to us, by vertue whereof we are assured, that God will not only not exercise his utmost Crigour, but shew all favour and kindness to those who by belief of the Gospel do repent and obey. God doth now remit sin as he forbears to punish it; he remits the sinner as he he assures him by the death of Christ he will not punish upon his repentance; but he fully remits both, when he delivers the person upon the tryal of the great day, from all the penalties which he hath deserved by his sins. So that our compleat justification and salvation go both upon the same terms, and the same Faith which is sufficient for one, must be sufficient for the other also.D
What care then ought men to take, lest by mis-understanding the notion of Believing, so much spoken of as the condition of our salvation, they live in a neglect of that holy obedience which the Gospel requires, and so believe themselves into eternal misery. But as long as men make their obedience necessary, though but as the fruit and effect of Faith, it shall not want its reward: for those, whose hearts are purified by Faith shall never be condemned for mistaking the notion of it; and they who live as those that are to be judged according to their works, shall not miss their reward, though they do not think Ethey shall receive it for them. But such who make no other condition of the Gospel but Believing, and will scarce allow that to be called a Condition, ought to have a great care to keep their hearts sounder than their heads, for their only security will lye in this, that they are good though they see no Anecessity of being so. And such of all others I grant have reason to acknowledge the irresistable power of Divine Grace, which enables them to obey the will of God against the dictates of their own judgements. But thanks be to God, who hath so abundantly provided for all the infirmities of humane Nature, by the large offers of his Grace, and assistance of his Spirit, that though we meet with so much opposition without, and so much weakness within, and so many discouragements on every side of us; yet if we sincerely apply our selves to do the will of God, we have as great assurance as may be, that Bwe shall be kept by the power of God through Faith unto Salvation.CDE