Six Sermons, Sermon 5
Hebr. 2. 3.
How shall we escape if we neglect so great salvation?
WHen the wise and eternal Counsels of Heaven concerning the salvation of Mankinde by the death of the Son of God, were first declared to the World by his own appearance and preaching in it; nothing could be more reasonably expected, than that the dignity of his Person, the authority of his Doctrine, and the excellency of his Life, should have perswaded those whom he appeared among, to such an admiration of his Person, and belief of his Doctrine, as might have led them to an imitation of him in the holiness of his life and conversation. For if either the worth of the Person, or the importance of the Message might prevail any thing towards a kinde and honourable reception among men; there was never any person appeared in any degree comparable to him, never any Message declared which might challenge so welcome an entertainment from men, as that was which he came upon. If to give Mankinde the highest assurance of a state of life and immortality, if to offer the pardon of sin, and reconciliation with God upon the most easie and reasonable terms, if to purge the degenerate World from all its impurities by a Doctrine as holy as the Author of it; were things as becoming the Son of God to reveal, as the Sons of men to receive: nothing can be more unaccountable than that his Person should be despised, his Authority slighted, and his Doctrine contemned. And that by those whose interest was more concerned in the consequence of these things, than himself could be in all the affronts and injuries he underwent from men: For the more the indignities, the greater the shame, the sharper the sufferings which he did undergo, the higher was the honour and glory which he was advanced to: but the more obliging the instances of his kindness were, the greater the salvation that was tendered by him, the more prevailing the motives were for the entertainment of his Doctrine, the more exemplary and severe will the punishment be of all those who reject it. For it is very agreeable to those eternal Laws of Justice by which God governs the world, that the punishment should arise proportionably to the greatness of the mercies despised: and therefore although the Scripture be very sparing in telling us what the state of those persons shall be in another life who never heard of the Gospel; yet for those who do, and despise it, it tells us plainly, that an eternal misery is the just desert of those to whom an eternal happiness was offered, and yet neglected by them. And we are the rather told of it, that men may not think it a surprize in the life to come; or that if they had known the danger, they would have escaped it; and therefore our Blessed Saviour, who never mentioned punishment but with a design to keep men from it, declares it frequently, that the punishment of those persons and places would be most intolerable, who have received, but not improved the light of the Gospel: and that it would be more tolerable for the persons who had offer'd violence to Nature, and had Hellfire Mat. 11. 23.burning in their hearts by their horrid impurities, than for those who heard the Doctrine, and saw the Miracles of Christ, and were much the worse, rather than any thing the better for it. But lest we should think that all this black scene of misery was only designed for those who were the Actors in that dolefull Tragedy of our Saviours sufferings: we are told by those who were best able to assure us of it, that the same dismal consequences will attend all the affronts of his Doctrine, as if they had been offer'd to his own person. For it is nothing but the common flattery and self-deceit of humane nature, which makes any imagine, that though they do not now either believe or obey the Gospel; they should have done both, if they had heard our Saviour speak as never man spake, and seen him do what never man did: For the same disposition of minde which makes them now slight that Doctrine which is delivered to them by them that heard him, would have made them slight the Person as well as the Doctrine, if they had heard it from himself. And therefore it is but reasonable that the same punishment should belong to both; especially since God hath provided so abundantly for the assurance of our Faith, by the miraculous and powerfull demonstration of that divine spirit which did accompany those who were the first publishers of this Doctrine to the world. And therefore the Author of this Epistle, after he hath in the words of the Text declared, that it is impossible to escape, if we neglect the great salvation offered us by the Gospel; in the following words he gives us that account of it, that at first it began to be spoken by the Lord, and was confirmed to us by them that heard him: God also bearing them witness both with signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will. So that the miraculous gifts of the Holy Ghost, falling upon the Apostles, and the many signs and wonders which were wrought by them, were the great testimony of God to the world, that these were the persons imploy'd by himself to declare that Doctrine whereon the eternal salvation of Mankinde did depend. And since we have so lately acknowledg'd the truth of this testimony which God gave to the Apostles, by the solemn celebration of that glorious descent of the Holy Ghost upon them on the day of Pentecost, that which naturally follows from it is, the great care we ought to take lest we be found guilty of neglecting that great salvation which is offered to us in that Doctrine which was attested in so eminent a manner by God himself; and that from the consideration of our own danger; for how shall we escape, if we neglect so great salvation? wherein are three things considerable:
1. The care God hath taken to make us happy, by offering so great salvation to us.
2. The care we ought to take in order to our own happiness, not to neglect the offers which God hath made us.
3. The unavoidable punishment which those do incurre who are guilty of this neglect. How shall we escape?
I need not tell this Auditory how forcible the Negative is, which is expressed by such an interrogation which appeals to the judgement of all who hear it, and so relyes not upon the bare authority of the speaker, but upon the plain evidence of the thing, which others were judges of as well as himself. As though he had said, if you slight and disesteem the Gospel of Christ, upon whatever grounds ye do it, if either through too great an opinion of the wisdom of this world you despise it as vain and useless, if through too mean an opinion of the excellency of Christianity, you reject it either as uncertain in its Theory, or impossible in its practise; or if through too great a love of the pleasures of sin, or a secure and careless temper of minde, you regard not the doing what Christianity requires to make you happy; think with your selves, what way you can finde to escape the wrath of God; for my part, I know of none; for if God were so severe against the violation of a far meaner institution, viz. of the Law of Moses, insomuch that every contempt and disobedience did receive a just recompence of reward, how shall we escape who neglect so great salvation? or as the Apostle elsewhere argues to the same purpose. He that despised Moses Heb. 10. 28, 29.Law died without mercy, under two or three witnesses, of how much sorer punishment suppose ye shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of Grace? This is a sad subject, but I am afraid too necessary to be spoken to in the Age we live in; wherein men seem to be inapprehensive of the danger of inwardly despising the Religion they profess to own, and the neglecting of that which they hope to be saved by. It is strange that it should be so; but much more strange that men should think to do so, and not be call'd to an account for it. It is not only the gross and open sinner that desies Heaven, and by his oaths and blasphemies dares God to shew his Power and Justice upon him, but the slye and self-deceiving hypocrite that hates Religion while he thinks he loves it; that in his heart contemns it, but is afraid to know that he does so, that ought to be possess'd with a truer sense of Religion, and a greater dread of the issue of the contempt or neglect of it. There is some appearance of ingenuity in an open enmity; but none so dangerous as that which hides it self under the disguise of friendship. In our Saviours time there were several sorts of those who shewed their disesteem of him, some that were so enraged against him, that they contrive all wayes for his disgrace and punishment, others could hear him with patience, but the cares of this World, the deceitfulness of Mark 4. 19.Riches, and the lust of other things choaked and stifled all good apprehensions of him, that they became weak and ineffectual. And those were guilty of making light of the marriage-feast because of other business which they had to minde, Matth. 22. 5. as well as those who offered all the injuries and affronts to his servants that invited them, v. 6. And as it was in the dayes of our Saviour, so it is now; some were eating and drinking, minding nothing but the vain and sensual pleasures of the world; some were buying and selling, so busie in this world, that they had no leisure to think of being happy in another, some were deriding and blaspheming; but all these too wise, or too vain, or too profane to minde the offers of eternal salvation. I wish we could say it were otherwise now, that a sensual and voluptuous, an easie and a careless life in some, that ambition and the restless pursuit after the honour and riches of the world in others, that a profane wit, and a contempt of all that is serious in those that think themselves too great to be Religious, did not enervate the force of Christianity upon their minds, and make them all though upon different grounds agree in the neglect of their own salvation. But is the case of such men grown so desperate that no remedy can work upon them? hath the love of sin and the world so far intoxicated them, that no reason or consideration whatever can awaken them? have they hardened themselves against all the power of divine Truths with a resolution as strong as death, and as cruel as the grave whither they are going? Will neither the love of happiness, nor the fear of misery, their own interest, and the wisdom of avoiding so great a danger, the dread of the Majesty and Power of God, and the horror of the great day, prevail at least so far on men to consider, whether these things be true or no; and if they be, what unspeakable solly it is to neglect them? And the better to make that appear, I shall prove these following things:
1. That God by the Gospel hath taken so great care of mens happiness, that nothing but a gross neglect can make them miserable.
2. That nothing can be more unreasonable, than when God hath taken so much care of it, men should neglect it themselves.
3. That it is very just for God to vindicate himself against so gross a neglect, by the severe punishments of the life to come.
1. That God by the Gospel hath taken so great care of mens salvation, that nothing but a gross neglect can make them miserable. For, whatever the minde of man can imagine necessary in order to its own happiness, in its present fallen and degenerate condition, is abundantly provided for by the Gospel of Christ. For, man was so wholly lost as to his own felicity, that among the ruins and decayes of his Nature, he could not pick up so much as the perfect image and Idea of his own happiness; when he reflects upon himself, he finds himself such a confused mass of folly and weakness, that he can never imagine that so noble a design should have its ground-work laid upon so course a Being. And rather than believe the foundation of his happiness to be within himself, there is nothing so vain and trifling without him, but he is ready to fall down before it, and cry out, Here I place my felicity. Sometimes he admires the brave shews, and the Pomp and Gallantry of the World, and thinks nothing comparable to a glorious out-side, and a great train of attendants: sometimes he raises himself, and flutters upon the wings of a popular Air, till a cross blast comes and leaves him in the common rout: sometimes his eyes are dazzled with the glory of the more refined and solid pieces of that Earth out of which he was framed, and thinks it reasonable, that the softness of flesh and blood, should yield to the impressions of silver and gold; sometimes he even envyes the pleasures of the Brutes, and if it were possible would outdoe them in their grossest sensualities: sometimes again he flatters himself, and then adores his own imperfections, and thinks his Passions, Honour; and his Profaneness, Wit. So far is vain man from making himself happy, that the first step to it, is to make him understand what it is to be so. But supposing that the true image of his happiness should drop down from Heaven; and by the place from whence it fell, should conclude where the thing it self is to be found; yet this were only to make him more miserable, unless he withall knew how to come thither. He is sure not to climb up to it by the tops of the highest mountains, nor to be carried thither upon the wings of a mighty wind, he hath no fiery Chariots at his command to ascend with to the Glories above: but only he that maketh his Angels Spirits, and his Ministers a flame of fire, is able to preserve the souls of men from vanishing into the soft air, and to conduct them to the Mansions of eternal Bliss. It is he only that can make them capable of the Joyes of another life, by purging them from the stains and the pollutions of this. And therefore without his grace and favour ever to hope for the happiness of Heaven, must be by fancying a Heaven to be there, where there is no God. So that it is necessary, that the Proposals of this salvation must come from the Author of it, and that with such arguments as may perswade men of the truth of it, and with such motives as may encourage men to accept of them. Now the Gospel of Christ affords us all these things which are necessary to our happiness, there we have the most agreeable and settled notion and Idea of it, the most large and free offers of divine goodness in order to it, the greatest assurance that these things did immediately proceed from God, and the most encouraging motives to accept of these offers in order to that great salvation which is tender'd to us.
1. We have the most agreeable and setled notion of true happiness: not such a mean and uncertain thing which lyes at the mercy of the continual vicissitudes and contingencies of this present state, but that which is able to bear up the minde of man against all the troubles of this life, and to carry him to a Region beyond them all, where there is a fulness of joy without an allay of sadness after it, and ever-flowing rivers of pleasures that need no dams to make them rise higher, nor falls to make their motion perceived. Our Blessed Saviour never flatters his followers with the expectation of a felicity in this life; Contentment is the most he hath promised them, and that they may enjoy, if they follow his directions, let this world be be what it will, and do what it pleases with them. He never tells his Disciples they may have satisfaction here if they lie upon their beds of down with their heads full of tormenting cares, that the pleasure of humane life lies in the gratifications of the senses, and in making what use they can of the world; he never deceives them with the promise of so poor a happiness as that which depends upon health, friends, prosperity, and having our own wills. No, but he tells them of a more noble and generous felicity; that will preserve its own stae and grandeur in spight of the world; a happiness consistent with loss of Estate, loss of Friends, with affronts and injuries, with persecutions, and death it self. For, when our Saviour begins to discourse of happiness, what another kinde of strain doth he speak of it in, than any of those Philosophers who have so much obstructed the happiness of mans life by their voluminous writings and contentions about it. Here we meet with no Epicurean softness, which the sense of true Virtue carried the minds of the more noble Heathens above; no rigid and incredible Stoical Paradoxes, that make men only happy by the change of names; no Aristotelean supposition of a prosperous life for Vertue to shew its power in; but here the only supposition made, is that which lyes in a mans own breast, viz. true goodness, and then let his condition be what it will, his happiness is consistent with it. For those above all other persons whom our Saviour calls Blessed, in the beginning of that excellent Abstract of Christianity, his Sermon on the Mount, are, not the rich and great men of the world, but those who, to the poverty of their condition adde that of their spirits too, Matth. 5. 3.by being contented with the state they are in; not those, who are full of mirth and jollity, that laugh away one half of their time, and sleep the rest; but they who are in a mournfull condition, either by reason V. 4.of their own sorrows, or out of compassion to others, or out of a general sense of their own imperfections, or the inconstancy of our present state: Not those, who are ready enough to give, but unable to bear affronts, that think the lives of men a sacrifice small enough for any words of disgrace which they have given them; but the meek and patient spirit, that is neither V. 5.apt to provoke, nor in a rage and madness when it is; that values the rules of Christianity above all the barbarous Punctilio's of Honour. Not those, who are as impetuous in the pursuit of their designs, and as eager of tasting the fruits of them, as the thirsty Traveller in the sands of Arabia is of drinking the waters of a pleasant Spring: but such who make righteousness and goodness their meat and drink, that which they V. 6.hunger and thirst after, and take as much pleasure in as the most voluptuous Epicure in his greatest dainties: Not those, whose malice goes beyond their power, and want only enough of that to make the whole World a Slaughter-house, and account racks and torments among the necessary instruments of governing the World; but such, who when their enemies are in their power, V. 7.will not torment themselves by cruelty to them, but have such a sense of common humanity, as not only to commend pity and good nature to those above them, but to use it to those who are under them. Not those, whose hearts are as full of dissimulation and hypocrisie, as the others hands are of blood and violence, that care not what they are, so they may but seem to be good: but such whose inward integrity and purity of heart, far exceeds the V. 8.outward shew and profession of it: who honour Goodness for it self, and not for the Glory which is about the head of it. Not those, who never think the breaches of the world wide enough, till there be a door large enough for their own interests to go in at by them; that would rather see the world burning, than one peg be taken out of their Chariot-wheels: but such who would sacrifice themselves, like the brave Roman, to fill up the wide V. 9.gulf which mens contentions have made in the world; and think no Legacy ought to be preserved more inviolable than that of Peace, which our Saviour left to his Disciples. Lastly, not those, who will do any thing rather than suffer, or if they suffer it shall be for any thing rather than righteousness, to uphold a party, or maintain V. 10, 11, 12.a discontented faction; but such, who never complain of the hardness of their way, as long as they are sure it is that of Righteousness; but if they meet with reproaches and persecutions in it, they welcome them, as the harbingers of their future reward, the expectation of which makes the worst condition not only tolerable but easie to them. Thus we see what kinde of happiness it is, which the Gospel promises; not such a one as rises out of the dust, or is tost up and down with the motion of it; but such whose never-failing fountain is above, and whither those small rivulets return, which fall down upon Earth to refresh the mindes of men in their passage thither; but while they continue here, as the Jews say of the water that came out of the rock, it follows them while they travel through this wilderness below. So that the foundation of a Christians happiness is the expectation of a life to come, which expectation having so firm a bottom, as the assurance which Christ hath given us by his death and sufferings, it hath power and influence sufficient to bear up the mindes of men, against all the vicissitudes of this present state.
2. We have the most large and free offers of divine Goodness in order to it. Were it as easie for Man to govern his own passions, as to know that he ought to do it; were the impressions of Reason and Religion as powerfull with Mankinde as those of Folly and Wickedness are, we should never need complain much of the misery of our present state, or have any cause to fear a worse to come. There would then be no condition here but what might be born with satisfaction to ones own minde; and the life of one day led according to the principles of vertue and goodness, would be preferred before a sinning Immortality. But we have lost the command of our selves, and therefore our passions govern us; and as long as such furies drive us, no wonder if our ease be little. When men began first to leave the uncertain speculations of Nature, and found themselves so out of order, that they thought the great care ought to be to regulate their own actions; how soon did their passions discover themselves about the way to govern them! And they all agreed in this, that there was great need to do it, and that it was impossible to do it without the principles of Vertue; for never was there any Philosopher so bad, V. Lud. Viv. ad S. Aug. de Civit. Dei, l. 19. c. 1.as to think any man could be happy without Vertue; even the Epicureans themselves acknowledged it for one of their established Ma… that no man could live a pleasant life w…t being good: and supposing the multiplication of Sects of Philosophers about these things as far as Varro thought it possible to 288. (although there never were so many, nor really could be upon his own grounds) yet not one of all these but made it necessary to be vertuous, in order to being happy, and those who did not think vertue to be desired for it self, yet made it a necessary means for the true pleasure and happiness of our lives. But when they were agreed in this, that it was impossible for a vitious man to enjoy any true contentment of minde: they fell into nice and subtle disputes about the names and order of things to be chosen, and so lost the great effect of all their common principles. They pretended great cures for the disorders of mens lives, and excellent remedies against the common distempers of humane nature, but still the disease grew under the remedy, and their applications were too weak to allay the fury of their passions. It was neither the order and good of the Universe, nor the necessity of events, nor the things being out of our power, nor the common condition of humanity, no nor that comfort of ill natured men, as Carneades call'd it, the many companions …ave in misery, that could keep their …ons from breaking out when a great occasion was presented them. For he who had read all their discourses carefully, and was a great man himself, I mean Cicero, upon the death of his beloved daughter, was so far from being comforted by them, that he was fain to write a consolation for himself, in which the greatest cure (it may be) was the diversion he found in writing it. But supposing these things had gone much farther, and that all wise men could have governed their passions as to the troubles of this life (and certainly the truest wisdom lies in that). Yet what had all this been to a preparation for an eternal state, which they knew little of, and minded less? All their discourses about a happy life here, were vain, and contradicted by themselves; when, after all their rants about their wise man being happy in the bull of Phalaris, &c. they yet allow'd him to dispatch himself if he saw cause, which a wise man would never do, if he thought himself happy when he did it. So that unless God himself had given assurance of a life to come, by the greatest demonstrations of it in the death and resurrection of his Son; all the considerations whatever could never have made mankinde happy. But by the Gospel he hath taken away all suspicions and doubts concerning another state, and hath declared his own readiness to be reconciled to us upon our repentance, to pardon what hath been done amiss, and to give that divine assistance whereby our wills may be governed, and our passions subdued, and upon a submission of our selves to his wise Providence, and a sincere obedience to his Laws, he hath promised eternal salvation in the life to come.
3. God hath given us the greatest assurance that these offers came from himself; which the Apostle gives an account of here, saying, that this salvation began at first to be spoken by our Lord, and was confirmed unto us by them that heard him; God also bearing them witness by signs and wonders, &c. Wherein we have all the satisfaction which the mindes of reasonable men could desire as to these things: It might be justly expected, that the messenger of so great news to the World should be no mean and ordinary person; neither was he, for the honour was as great in the person who brought it, as the importance was in the thing it self: No less than the Eternal Son of God came down from the Bosom of his Father, to rectifie the mistakes of Mankinde, and not only to shew them the way to be happy, but by the most powerfull arguments to perswade them to be so. Nay, we find all the three persons of the Trinity here engaged in the great work of mans salvation; it was first spoken by our Lord, God also bearing them witness, and that with divers miracles and gifts of the Holy Ghost. So that not only the first revelation was from God, but the testimony to confirm that it was so, was from him too; there being never so clear an attestation of any divine truths as was of the Doctrine of the Gospel. From whence it follows, that the foundation whereon our Faith stands, is nothing short of a divine testimony, which God gave to the truth of that revelation of his will; so vain are the cavils of those who say, we have nothing but meer probabilities for our Faith, and do interpret that manner of proof which matters of fact are capable of, in a sense derogatory to the firmness of our Christian Faith. As though we made the Spirit of God a Paraclete or Advocate in the worst sense, which might as well plead a bad as a good cause. No, we acknowledge, that God himself did bear witness to that doctrine deliver'd by our Lord, and that in a most signal and effectual manner, for the conviction of the world, by those demonstrations of a divine power which accompanyed the first Preachers of salvation by the Gospel of Christ. So that here the Apostle briefly and clearly resolves our Faith; if you ask, Why we believe that great salvation which the Gospel offers? the answer is, Because it was declared by our Lord, who neither could nor would deceive us: If it be asked, How we know that this was delivered by our Lord? he answers, because this was the constant Doctrine of all his Disciples, of those who constantly heard him, and conversed with him. But if you ask again, how can we know, that their testimony was infallible, since they were but men, he then resolves all into that, that God bare witness to them by signs and wonders, and divers miracles, and gifts of the Holy Ghost. And those persons whom these arguments will not convince, none other will. Who are we, that should not think that sufficient which God himself thought so! who are we, that dare question the certainty of that which hath had the Broad Seal of Heaven to attest it! Can any thing make it surer than God himself hath done? and can there be any other way more effectual for that end, than those demonstrations of a divine power and presence which the Apostles were acted by? Those that cavil at this way of proof, would have done so at any other, if God had made choice of it: and those who will cavil at any thing, are resolved to be convinced by nothing; and such are not fit to be discoursed with.
4. Here are the most prevailing motives to perswade them to accept of these offers of salvation. There are two passions, which are the great hinges of Government, viz. mens Hopes and Fears, and therefore all Laws have had their sanctions suitable to these two in Rewards and Punishments: now there was never any reward which gave greater encouragement to hope, never any punishment which made fear more reasonable than those are which the Gospel proposes. Will ever that man be good, whom the hopes of Heaven will not make so? or will ever that man leave his sins whom the fears of Hell will not make to do it? What other arguments can we imagine should ever have that power and influence on mankinde, which these may be reasonably supposed to have? Would you have God alter the methods of his Providence, and give his rewards and punishments in this life? but if so, what exercise would there be of the patience, forbearance and goodness of God towards wicked men? must he do it as soon as ever men sin? then he would never try whether they would repent and grow better? or must he stay till they have come to such a height of sin? then no persons would have cause to fear him, but such who are arrived at that pitch of wickedness: but how then should he punish them? must it be by continuing their lives, and making them miserable? but let them live, and they will sin yet further: must it be by utterly destroying them? that to persons, who might have time to sin the mean while, (supposing annihilation were all to be fear'd) would never have power enough to deterr men from the height of their wickedness. So that nothing but the misery of a life to come, can be of force enough to make men fear God, and regard themselves; and this is that which the Gospel threatens to those that neglect their salvation, which it sometimes calls everlasting fire, sometimes the Worm that never dies, Mat. 25. 41. Mark 9 44. 1 Thess. 1. 10. 2 Thess. 1. 9.sometimes the wrath to come, sometimes everlasting destruction, all enough to fill the minds of men with horror at the apprehension; and what then will the undergoing it doe? Thence our Saviour, reasonably bids men, not fear them that can only kill the body, but are not able to kill the Matth. 10. 28.soul; but rather fear him which is able to destroy both body and soul in hell. Thus the Gospel suggests the most proper object of fear, to keep men from sin, and as it doth that, so it presents likewise the most desireable object of hope to encourage men to be good; which is no less than a happiness that is easier to hope to enjoy than to comprehend; a happiness infinitely above the most ambitious hopes and glories of this world; wherein greatness is added to glory, weight to greatness, and eternity to them all; therefore call'd a far 2 Cor. 4. 17.more exceeding and eternal weight of glory. Wherein the Joyes shall be full and constant, the perception clear and undisturbed, the fruition with continual delight and continual desire. Where there shall be no fears to disquiet, no enemies to allarm, no dangers to conquer; nothing shall then be, but an uninterrupted peace, an unexpressible Joy, and pleasures for evermore. And what could be ever imagined more satisfactory to mindes tired out with the vanities of this world, than such a repose as that is? What more agreeable to the minds and desires of good men, than to be eased of this clog of flesh, and to spend eternity with the fountain of all goodness, and the spirits of just men made perfect? What more ravishing delight to the souls that are purged, and made glorious by the blood of the Rev. 7. 14.Lamb, than to be singing Hallelujahs to him that sits upon the Throne, and to the Lamb for ever and ever? How poor and low things are those which men hope for in this world, compared with that great salvation, which the Gospel makes to free a tender of? What a mean thing is it to be great in this world, to be honourable and rich, i. e. to be made the object of the envy of some, the malice of others, and at last it may be, an instance of this worlds vanity; and after all this to be for ever miserable? But O the wisdom of a well-chosen happiness, that carries a man with contentment and peace through this life, and at last rewards him with a Crown of everlasting felicity. Thus we see the Gospel proposes the most excellent means to make men happy, if they be not guilty of a gross neglect of it; and if they be, that is their own act, and they must thank none but themselves if they be miserable.
2. But I pray, what reason can be given, since God is so tender of our happiness, that we should neglect it our selves? which is the next thing to be spoken to. There are three sorts of things we think we have reason to neglect: Such as are too mean, and unworthy our care, such as are so uncertain, that they will not recompence it, such as our own Interest is not at all concerned in; but I hope there are none who have an immortal soul, and the use of their understandings, can ever reckon their salvation under one of these.
1. Is it too mean an employment for you to minde the matters of your eternal welfare? Is Religion a beggarly and contemptible thing, that it doth not become the greatness of your mindes to stoop to take any notice of it? Hath God lost his honour so much with you, that his service should be the object of mens scorn and contempt? But what is it which these brave spirits think a fit employment for themselves, while they despise God and his Worship? Is it to be curiously dressed, and make a fine shew, to think the time better spent at the Glass than at their Devotions? These indeed are weighty imployments, and fit in the first place to be minded, if we were made only to be gazed upon. Is it meerly to see Playes, and read Romances, and to be great admirers of that vain and frothy discourse which all persons account wit but those which have it? This is such an end of mans life which no Philosopher ever thought of. Or is it to spend time in excesses and debaucheries, and to be slaves to as many lusts as will command them? This were something indeed, if we had any other name given us but that of Men. Or lastly, is it to have their minds taken up with the great affairs of the World, to be wise in considering, carefull in managing the publick interest of a Nation? This is an employment, I grant, fit for the greatest mindes, but not such which need at all to take them off from minding their eternal salvation. For the greatest wisdom is consistent with that, else Religion would be accounted folly, and I take it for granted, that it is never the truely wise man but the pretender that entertains any mean thoughts of Religion. And such a one uses the publick Interest no better than he doth Religion, only for a shew to the world, that he may carry on his own designs the better. And is this really such a valuable thing for a man to be contented to cheat himself of his eternal happiness, that he may be able to cheat the world, and abuse his trust? I appeal then to the Consciences of all such who have any sense of humanity, and the common interest of mankinde, setting aside the considerations of a life to come, whether to be just and sober, vertuous and good, be not more suitable to the design of humane Nature, than all the vanities and excesses, all the little arts and designs which men are apt to please themselves with? And if so, shall the eternal happiness which follows upon being good, make it less desireable to be so? No surely, but if God had required any thing to make us happy, which had been as contrary to our present Interest as the Precepts of Christianity are agreeable to it; yet the end would have made the severest commands easie, and those things pleasant which tend to make us happy.
2. Are these things so uncertain, that they are not fit for a wise man to be solicitous about them? if they will come with a little care, they will say, they are desireable, but too much will unfit them for greater business? But do men believe these things to be true or not, when they say thus? if they be true, why need they fear their uncertainty? if they be certain, what pains and care can be too great about them? since a little will never serve to obtain them. Let but the care and diligence be proportionable to the greatness of the end, and the weight of the things, and you never need fear the want of a recompence for all your labour. But suppose you say, if you were fully convinced of their certainty, you would look more after them. What hinders you from being so convinced? Is it not a bad disposition of minde which makes you unwilling to enquire into them? examine things with a minde as free as you would have it, judge seriously according to the reason of things, and you will easily finde the interests of a life to come are far more certain, as well as more desireable than those of this present life. And yet the great uncertainty of all the honours and riches of this world, never hinder the covetous or ambitious person from their great earnestness in pursuit of them. And shall not then all the mighty arguments which God himself hath made use of to confirm to us, the certainty of a life to come, prevail upon us to look more seriously after it? Shall the unexpressible love of the Father, the unconceivable sufferings of the Son of God, and the miraculous descent and powerfull assistance of the Holy Ghost have no more impression on our mindes, than to leave us uncertain of a future state? What mighty doubts and suspicions of God, what distrusts of humane Nature, what unspeakable ingratitude, and unaccountable folly lies at the bottom of all this uncertainty? O fools, and slow of heart to believe, not only what the Prophets have spoken, but what our Lord hath declared, God himself hath given testimony to, and the Holy Ghost hath confirmed!
3. But is not your Interest concerned in these things? Is it all one to you whether your souls, be immortal or no? whether they live in eternal felicity, or unchangeable misery? Is it no more to you, than to know what kind of Bables are in request at the Indies, or whether the customs of China or Japan are the wiser, i. e. than the most trifling things, and the remotest from our knowledge. But this is so absurd and unreasonable to suppose, that men should not think themselves concern'd in their own eternal happiness and misery, that I shall not shew so much distrust of their understandings to speak any longer to it.
3. But if notwithstanding all these things our neglect still continues, then there remains nothing but a fearfull looking Heb. 10. 27.for of judgement, and the fiery indignation of God. For there is no possibility of escaping if we continue to neglect so great salvation. All hopes of escaping are taken away, which are onelyonly in that, which men neglect; and those who neglect their only way to salvation, must needs be miserable. How can that man ever hope to be saved by him whose blood he despises and tramples under foot? What grace and favour can he expect from God, who hath done despight unto the Spirit of Grace? That hath cast away with reproach and contempt the greatest kindness and offers of Heaven. What can save him that resolves to be damned, and every one does so, who knows he shall be damned, if he lives in his sins, and yet continues to do so? God himself, in whose only pity our hopes are, hath irreversibly decreed that he will have no pity upon those, who despise his goodness, slight his threatnings, abuse his patience, and sin the more because he offers to pardon. It is not any delight that God takes in the miseries of his Creatures, which makes him punish them; but shall not God vindicate his own honour against obstinate and impenitent sinners? He declares before-hand, that he is far from delighting in their ruine, and that is the reason he hath made such large offers, and used so many means to make them happy; but if men resolve to despise his offers, and slight the means of their salvation, shall not God be just without being thought to be cruel? And we may assure our selves, none shall ever suffer, beyond the just desert of their sins, for punishment as the Apostle tells us in the words before the Text, is nothing but a just recompence of reward. And if there were such a one proportionable to the violation of the Law delivered by Angels; how shall we think to escape who neglect a more excellent means of happiness, which was delivered by our Lord himself? If God did not hate sin, and there were not a punishment belonging to it, why did the Son of God die for the expiation of it? and if his death were the onelyonly means of expiation, how is it possible that those who neglect that, should escape the punishment not only of their other sins, but of that great contempt of the means of our salvation by him? Let us not then think to trifle with God, as though it were impossible a Being so mercifull and kind, should ever punish his Creatures with the miseries of another life: For, however we may deceive our selves, God will not be mocked, for whatsoever a man soweth, that shall he Gal. 6. 7, 8.reap; for he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting.
I shall only propound some few Considerations, to prevent so great a neglect as that of your salvation is.
1. Consider, what it is you neglect, the offer of Eternal Happiness, the greatest kindness that ever was expressed to the World, the foundation of your present peace, the end of your beings, the stay of your mindes, the great desire of your Souls, the utmost felicity that humane Nature is capable of. Is it nothing to neglect the favour of a Prince, the kindness of Great Men, the offers of a large and plentifull Estate? but these are nothing to the neglect of the favour of God, the love of his Son, and that salvation which he hath purchased for you. Nay, it is not a bare neglect, but it implyes in it a mighty contempt not only of the things offer'd, but of the kindness of him who offers them. If men had any due regard for God or themselves, if they had any esteem for his love, or their own welfare, they would be much more serious in Religion than they are. When I see a person wholly immersed in affairs of the World, or spending his time in luxury and vanity, can I possibly think that man hath any esteem of God or of his own Soul? when I finde one very serious in the pursuit of his Designs in the World, thoughtfull and busie, subtle in contriving them, carefull in managing them; but very formal, remiss and negligent in all affairs of Religion, neither inquisitive about them, nor serious in minding them; what can we otherwise think, but that such a one doth really think the things of the World better worth looking after, than those which concern his eternal salvation. But consider, before it be too late, and repent of so great folly. Value an immortal Soul as you ought to doe, think what Reconciliation with God, and the Pardon of sin is worth, slight not the dear Purchase which was bought at no meaner a rate than the Blood of the Son of God, and then you cannot but minde the great salvation which God hath tender'd you.
2. Consider, on what terms you neglect it, or what the things are for whose sake you are so great enemies to your own salvation. Have you ever found that contentment in sin or the vanities of the World, that for the sake of them, you are willing to be for ever miserable? What will you think of all your debaucheries, and your neglects of God and your selves, when you come to dye? what would you give then (if it were in your power to redeem your lost time) that you had spent your time less to the satisfaction of your sensual desires, and more in seeking to please God? How uncomfortable will the remembrance be of all your excesses, oaths, injustice and profaneness, when death approaches, and judgement follows it? What peace of mind will there then be to those who have served God with faithfulness, and have endeavoured to work out their salvation, though it hath been with fear and trembling? But what would it then profit a man to have gained the whole World, and to lose his own soul? Nay, what unspeakable losers must they then be, that lose their Souls for that which hath no value at all, if compared with the World.
3. Consider, what follows upon this neglect, not only the loss of great salvation; but the incurring as great damnation for it. The Scripture describes the miseries of the life to come, not meerly by negatives, but by the most sensible and painfull things. If destruction be dreadfull, that is everlasting destruction; if the anguish of the soul, and the pains of the body be so troublesom, what will the destruction be both of Body and Soul in Hell? If a Serpent gnawing in our bowels be a representation of an insupportable misery here, what will that be of the Worm that never dies? if a raging and devouring fire; which can last but till it hath consumed a fading substance, be in its appearance so amazing, and in its pain so violent, what then will the enduring be of that wrath of God, which shall burn like fire, and yet be everlasting? Consider then of these things, while God gives you time to consider of them; and think it an inestimable mercy that you have yet time to repent of your sins, to beg mercy at the hands of God, to redeem your time, to depart from iniquity, to be frequent in Prayer, carefull of your Actions, and in all things obedient to the will of God, and so God will pardon your former neglects, and grant you this great salvation.
FINIS.