Sermons and Discourses Volume 1, Sermon 5
PHIL. III. 8.
Yea doubtleſs, and I count all things but loſs for the excellency of the knowledge of Christ Jeſus my Lord.
IN the beginning of this Chapter the Apoſtle makes a compariſon between the Jewiſh and the Chriſtian Religion, and ſhews the Chriſtian to be in truth and ſubſtance what the Jewiſh was onelyonly in type and ſhadow, v. 3. We are the Circumciſion which worſhip God in the ſpirit. And then he enumerates the ſeveral priviledges he was partaker of by virtue of his being born in the Jewiſh Church, v. 4, 5, 6. Though I might alſo have confidence in the fleſh, if any other man thinketh that he hath whereof he might truſt in the fleſh, I more; circumciſed the eighth day, of the ſtock of Iſrael, &c. And yet he tells us he was contented to forgoe all theſe advantages for Chriſt and the Chriſtian Religion, v. 7. But what things were gain to me thoſe I counted loſs for Chriſt. And not onelyonly theſe, but if there were any thing elſe that men value in this world he was willing to hazard that alſo upon the ſame account, v. 8. Yea doubtleſs, and I count all things but loſs for the excellency of the knowledge of Chriſt Jeſus my Lord.
In which words the Apoſtle declares the high eſteem he had for the Chriſtian Religion which he calls the knowledge of Chriſt Jeſus his Lord; the excellency whereof appear'd ſo great to him that he valued nothing in compariſon of the advantages which he had by the knowledge of it.
My deſign at this time from this Text is to repreſent the excellency of this knowledge of the Chriſtian Religion above that of any other Religion or Inſtitution in the world. And here I ſhall not conſider the external evidence which we have of the truth of Chriſtianity and of the Divinity of its doctrine, in which reſpect it hath incomparably the advantage of any other Religion: but onelyonly the internal excellencies of the Doctrine it ſelf, abſtracting from the Divine authority of it: And that in theſe four reſpects:
Firſt, As it does more clearly reveal to us the nature of God, which is the great foundation of all Religion.
Secondly, As it give us a more certain and perfect Law for the government of our lives.
Thirdly, As it propounds to us more powerfull Arguments to perſwade men to the obedience of this Law.
Fourthly, As it furniſhes us with better motives and conſiderations to patience and contentedneſs under the evils and afflictions of this life. Now theſe are the greateſt advantages that any Religion can have, To give men right apprehenſions of God, a perfect rule of good …ife, and efficacious arguments to perſwade men to be good, and patiently to bear the evils and ſufferings of this life. And theſe ſhall be the heads of my following diſcourſe.
I. The Chriſtian Religion doth more clearly reveal to us the nature of God, than any Religion ever did. And to have right apprehenſions of God is the great foundation of all Religion. For according as mens notions of God are ſuch will their Religion be. If men have groſs and falſe conceptions of God their Religion will be abſurd and ſuperſtitious. If men fancy God to be an ill-natur'd Being arm'd with infinite power, one that delights in the miſery and ruine of his creatures and is ready to take all advantages againſt them, they may fear him but they will bate him; and they will be apt to be ſuch towards one another as they fancy God to be towards them, for all Religion doth naturally incline men to imitate him whom they worſhip.
Now the Chriſtian Religion gives us a more perfect, and a more lovely character of God than any Religion ever did. It repreſents him to us as a pure ſpirit, (which the Heathens did not generally believe) and that he is to be worſhip'd in ſuch a manner as is moſt ſuitable to his ſpiritual nature, (which not onelyonly the Heathens but even the Jews themſelves were extremely miſtaken about) God is a ſpirit (ſays our Saviour) and they that worſhip him, muſt worſhip him in ſpirit and in truth. It is true indeed God himſelf did command ſacrifices to the Jews, and all thoſe external and troubleſome obſervances of which their Religion did conſiſt: But then it is to be conſider'd, that he did not inſtitute this way of Worſhip becauſe it was moſt ſuitable to his own nature, but becauſe of the carnality of their hearts and the proneneſs of that people to Idolatry. God did not preſcribe theſe things becauſe they were beſt, but becauſe the temper of that People would then admit of nothing better. And this the Scripture gives us ſeveral intimations of,Pſal. 51.16. Thou deſireſt not ſacrifice, thou delighteſt not in burnt-offerings, ſaith David: And elſewhere more expreſly to this purpoſe; I ſpake not unto your Fathers (ſays God by the prophet Jeremiah) nor commanded them, in the day that I brought them forth out of the Land of Egypt, concerning burntofferings and ſacrifices; but this thing commanded I them, ſaying, Obey my voice: A ſufficient intimation that God did not primarily intend to appoint this way of worſhip, and to impoſe it upon them as that which was moſt proper and agreeable to him, but that he condeſcended to it as moſt accommodate to their preſent ſtate and inclination. And in this ſenſe alſo ſome underſtand what God ſays to the ſame people by the Prophet Ezekiel, Ezek. 20.25.that he gave them ſtatutes that were not good.
And as the Chriſtian Religion gives a more perfect, ſo a more amiable and lovely character of the Divine nature. No Religion that ever was in the world does ſo fully repreſent the goodneſs of God and his tender love to mankind, which is the beſt and moſt powerfull argument to the love of God. The Heathens did generally dread God, and looked upon him as fierce and cruel and revengefull; and therefore they endeavoured to appeaſe him by the horrid and barbarous ſacrifices of men, and of their own children. And all along in the Old Teſtament God is generally repreſented as very ſtrict and ſevere. But there are no where ſo plain and full declarations of his mercy and love to the ſons of men as are made in the Goſpel. In the Old Teſtament God is uſually ſtyl'd the Lord of Hoſts, the great and the terrible God: But in the New Teſtament he is repreſented to us by milder titles, the God and Father of our Lord Jeſus Chriſt, the father of mercies, and the God of all conſolations; the God of all patience, the God of love and peace; nay he is ſaid to be love it ſelf and to dwell in love. And this difference between the ſtyle of the Old and New Teſtament is ſo remarkable, that one of the greateſt Sects in the Primitive Church (I mean that of the Gnoſticks) did upon this very ground found their hereſie of two Gods; the one evil and fierce and cruel, whom they call'd the God of the Old Teſtament; the other good and kind and mercifull, whom they call'd the God of the New. So great a difference is there between the repreſentations which are made of God in the Books of the Jewiſh and the Chriſtian Religion, as to give at leaſt ſome colour and pretence for an imagination of two Gods.
II. Chriſtian Religion hath given us a more certain and perfect Law for the government of our lives. It hath made our duty more plain and certain in many inſtances, than either the Philoſophy of the Heathen, or the precepts of Moſes had done. It commands univerſal love and kindneſs and good will among men, a readineſs to forgive our greateſt enemies, to doe good to them that hate us, to bleſs them that curſe us, and to pray for them that deſpitefully uſe us and perſecute us. And does inculcate theſe precepts more vehemently, and forbid malice and hatred and revenge and contention more ſtrictly and peremptorily than any Religion ever did before: as will appear to any one that does but attentively read our Saviour's Sermon upon the Mount.
And as Chriſtianity hath given us a more certain ſo likewiſe a more perfect Law for the government of our lives. All the precepts of it are reaſonable and wiſe, requiring ſuch duties of us as are ſuitable to the light of nature and do approve themſelves to the beſt reaſon of mankind, ſuch as have their foundation in the nature of God, and are an imitation of the Divine excellencies, ſuch as tend to the perſection of humane nature and to raiſe the minds of men to the higheſt pitch of goodneſs and vertue. The Laws of our Religion are ſuch as are generally uſefull and beneficial to the world, as do tend to the outward peace and the health, to the inward comfort and contentment, and to the univerſal happineſs of mankind. They command nothing that is unneceſſary and burdenſome, as were the numerous rites and ceremonies of the Jewiſh Religion, but what is reaſonable, and uſefull, and ſubſtantial: And they omit nothing that may tend to the glory of God or the welfare of men, nor do they reſtrain us in any thing but what is contrary either to the regular inclinations of nature or to our reaſon and true intereſt. They forbid us nothing but what is baſe and unworthy, to ſerve our humours and paſſions, to reproach our underſtandings and to make our ſelves fools and beaſts; in a word, nothing but what tends either to our private harm and prejudice, or to publick diſorder and confuſion.
And that this is the tenour of the Laws of the Goſpel will appear to any one from our Saviour's Sermons and Diſcourſes: particularly that upon the Mount; wherein he charges his Diſciples and followers to be humble, and meek, and righteous, and patient under ſufferings and perſecutions, and good and kind to all even to thoſe that are evil and injurious to us, and to endeavour to excell in all goodneſs and vertue. This will appear likewiſe from the Writings of the holy Apoſtles; I will inſtance but in ſome few paſſages in them. St. Paul repreſents to us the deſign of the Chriſtian doctrine in a very few words, but of admirable ſenſe and weight;Tit. 2.11, 12. The grace of God that bringeth ſalvation hath appear'd to all men, teaching us that denying ungodlineſs and worldly luſts we ſhould live ſoberly, and righteouſly, and godly in this preſent world. The ſame Apoſtle makes this the main and fundamental condition of the Covenant of the Goſpel on our part,2 Tim. 2.19., Let every one that names the name of Chriſt depart from iniquity. St. James deſcribes the Chriſtian doctrine (which he calls the wiſdom that is from above) by theſe characters, It is firſt pure, then peaceable, gentle and eaſie to be entreated, full of mercy and good fruits, without partiality, and without hypocriſie. St. Peter calls the Goſpel,2 Pet. 1.3, 4. the knowledge of him that hath called us to glory and vertue; whereby (ſaith he) are given unto us exceeding great and precious promiſes, that by theſe you might be partakers of a divine nature having eſcap'd the corruption that is in the world through luſt; and upon this conſideration he exhorts them to give all diligence to add to their faith the ſeveral vertues of a good life,V. 5, 6, 7. without which he tells them they are barren and unfruitfull in the knowledge of our Lord Jeſus Chriſt. I will conclude with that full and comprehenſive paſlage of St. Paul to the Philippians, Whatſoever things are true, whatſoever things are honeſt, (foreign, whatſoever things are of venerable eſteem) whatſoever things are juſt, whatſoever things are pure (or chaſt) whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, if there be any praiſe, think on theſe things.
But the perfection and the reaſonableneſs of the Laws of Chriſtianity will moſt plainly appear by taking a brief ſurvey of them. And they may all be referr'd to theſe two general heads. They are either ſuch as tend to the perfection of humane nature and to make men ſingly and perſonally good, or ſuch as tend to the peace and happineſs of humane Society.
Firſt, Such as tend to the perfection of humane nature and to make men good ſingly and perſonally conſider'd. And the precepts of this kind may be diſtributed likewiſe into two ſorts, ſuch as enjoyn piety towards God, or ſuch as require the good order and government of our ſelves in reſpect of the enjoyments and pleaſures of this life.
1. Such as enjoyn Piety towards God. All the duties of Chriſtian Religion which reſpect God are no other but what natural light prompts men to, excepting the two Sacraments (which are of great uſe and ſignificancy in the Chriſtian Religion) and praying to God in the name and by the mediation of Jeſus Chriſt. For the ſum of natural Religion as it refers more immediately to God is this, That we ſhould inwardly reverence and love God, and that we ſhould expreſs our inward reverence and love of him by external worſhip and adoration, and by our readineſs to receive and obey all the revelations of his will: And that we ſhould teſtifie our dependence upon him, and our confidence of his goodneſs, by conſtant prayers and ſupplications to him for mercy and help for our ſelves and others; And that we ſhould acknowledge our obligations to him for the many favours and benefits which every day and every minute we receive from him, by continual praiſes and thankſgivings: And that on the contrary we ſhould not entertain any unworthy thoughts of God, nor give that honour and reverence which is due to him, to any other; that we ſhould not worſhip him in any manner that is either unſuitable to the excellency and perfection of his nature, or contrary to his revealed will; that we ſhould carefully avoid the prophane and irreverent uſe of his Name by curſing, or cuſtomary ſwearing, and take heed of the neglect or contempt of his Worſhip or any thing belonging to it. This is the ſum of the firſt part of natural Religion, and theſe are the general heads of thoſe duties which every man's reaſon tells him he owes to God: And theſe are the very things which the Chriſtian Religion does expreſly require of us, as might be evidenc'd from particular Texts in the New Teſtament. So that there is nothing in this part of Chriſtianity but what agrees very well with the reaſon of mankind.
2. Such precepts as require the good order and government of our ſelves in reſpect of the pleaſures and enjoyments of this life. Chriſtian Religion commands whatſoever things are pure and chaſt, all manner of ſobriety and temperance and moderation in reference to our appetites and paſſion; and forbids whatever is unnatural, and unreaſonable, and unhealthfull in the uſe of pleaſures and of any of God's creatures. Hither belong all thoſe Texts which require of us that we ſhould not walk after the fleſh but after the ſpirit, Rom. 8.1.that we ſhould cleanſe our ſelves from all filthineſs of fleſh and ſpirit, 2 Cor. 7.1.that we ſhould be holy in all manner of converſation. 1 Pet. 1.15.St. John diſtributes the luſts and irregular appetites of men into three kinds, voluptuouſneſs, covetouſneſs, and ambition, anſwerably to the three ſorts of tempting objects that are in the world, pleaſures, riches and honours, All that is in the world, the luſt of the fleſh, 1 Joh. 2.16.the luſt of the eyes, and the pride of life, &c. And Chriſtianity doth ſtrictly forbid all theſe,Luke 12.15. Take heed and beware of Covetouſneſs (ſays our Saviour, and he adds this excellent reaſon) for a man's life conſiſteth not in the abundance of the things which he poſſeſſeth. It forbids pride and ambition and vain glory, and commands humility and modeſty and condeſcenſion to others;Mat. 11.29. Learn of me (ſays our Saviour) for I am meek and lowly in ſpirit; Rom. 12.16.Mind not high things, but condeſcend to them that are of low degree; Let nothing be done through vain glory, Phil. 2.3.but in lowlineſs of mind let each eſteem other better than themſelves. And in reference to ſenſual pleaſures it forbids all irregularity and exceſs, and ſtrictly enjoyns purity and temperance;Luke 21.36. cautioning us to take heed leſt we be overcharged with ſurfeiting and drunkenneſs; Rom. 13.13.chargeing us to walk decently as in the day, not in rioting and drunkenneſs, not in chambering and wantonneſs; 1 Pet. 2.11.to abſtain from fleſhly luſts which war againſt the ſoul. Now all theſe precepts do not onelyonly tend to beget in us ſuch vertues and diſpoſitions as are reaſonable and ſuitable to our nature and every way for our temporal convenience and advantage, but ſuch as do likewiſe exceedingly diſpoſe us to piety and religion by purifying our ſouls from the droſs and filth of ſenſual delights. For covetouſneſs debaſeth a man's ſpirit, and ſinks it into the earth; intemperance and luſt cloud a man's underſtanding, and indiſpoſe it for the contemplation of things ſpiritual and divine. Thus you ſee how the Precepts of Chriſtianity do tend to the perfection of humane nature, conſidering men ſingly and perſonally.
Secondly, The other ſort of Precepts are ſuch as tend to the peace and happineſs of humane Society. And the reaſon of mankind can deviſe nothing more proper to this end than the Laws of Chriſtianity are. For they command all thoſe vertues which are apt to ſweeten the ſpirits and allay the paſſions and animoſities of men one towards another. They require us to love our neighbour (that is every man in the world, even our greateſt enemies) as our. ſelves. And for this end among others was the Sacrament of the Lord's Supper, the Feaſt of love inſtituted: that by commemorating the love of our dying Saviour, who laid down his life for his enemies, we might be put in mind how we ought to love one another.
And by this Law of loving all men even our enemies, Chriſtian Religion diſcovers it ſelf not onelyonly to be the moſt innocent and harmleſs, but the moſt generous and beſt natur'd Inſtitution that ever was in the world. For in purſuance of this general precept it commands us, to do good to all men; if it be poſſible, and as much as in us lies to live peaceably with all men; to be kind one to another, ready to gratifie and oblige men; to be tenderhearted and compaſſionate towards thoſe that are in want or miſery, and ready to ſupply and relieve them; to ſympathize with one another in our joys and ſorrows, to mourn with thoſe that mourn, and to rejoyce with them that rejoyce; to bear one anothers burdens, and to forbear one another in love; to be eaſily reconcil'd to them that have offended us, and to be ready to forgive from our hearts the greateſt injuries that can be done to us, and that without bounds and limits even to ſeventy ſeven times; as our Saviour expreſſeth it.
The Laws of Chriſtianity do likewiſe ſecure both the private intereſts of men and the publick peace, by confirming and enforcing all the dictates of nature concerning Juſtice and Equity, and our doing to others as we would have them to do to us; and by commanding obedience to humane Laws which decide mens rights and ſubmiſſion to government under pain of damnation: And by forbiding whatever is contrary to theſe, violence and oppreſſion defrauding and overreaching one another, perfidiouſneſs and treachery, breach of truſts, oaths or promiſes, undutifulneſs to ſuperiours, ſedition and rebellion againſt Magiſtracy and Authority: And if there be any thing elſe that is apt to diſturb the peace of the world and to alienate the affections of men from one another, as ſowerneſs of diſpoſition, and rudeneſs of behaviour, cenſoriouſneſs and ſiniſter interpretation of things, all croſs and diſtaſtfull humours, and what ever elſe may render the converſation of men grievous and uneaſie to one another: All theſe are either expreſly, or by clear conſequence and deduction forbidden in the new Teſtament.
And now what could any Religion do more towards the reforming of the diſpoſitions and manners of men? What Laws can be devis'd more proper and effectual to advance the nature of man to its higheſt perfection, to procure the tranquillity of mens minds and the peace and happineſs of the world, than theſe precepts of Chriſtianity are? Several of which (as thoſe of loving our enemies, of not revenging injuries, of rendering good for evil, &c.) though they have been eſteem'd reaſonable by ſome of the wifeſt among the Heathen, yet by reaſon of the degeneracy of the world, and of the obſcurity and uncertainty of humane reaſon, they never obtain'd to have the eſtimation and force of natural Laws. So that we owe to Chriſtianity the diſcovery of the moſt certain and perfect Rule of life that ever the world was acquainted withall.
III. Chriſtian Religion propounds the moſt powerfull arguments to perſwade men to the obedience of theſe Laws. The Goſpel offers ſuch conſiderations to us, as are fit to work very forceably upon two of the moſt ſwaying and governing paſſions in the mind of man, our hopes and our fears. To encourage our hopes it gives us the higheſt aſſurance of the greateſt and moſt laſting happineſs, in caſe of obedience; and to awaken our fear it threatens ſinners with the moſt dreadfull and durable torments, in caſe of diſobedience.Rom. 2.7, 8. To them who by patient continuance in well-doing ſeek for glory and honour and immortality, it promiſeth eternal life: But unto them that obey not the truth, but obey unrighteouſneſs, it threatens indignation and wrath, tribulation and anguiſh. And this is that which makes the doctrine of the Goſpel ſo powerfull an inſtrument for the reforming of the world, that it propoſes to men ſuch glorious rewards and ſuch terrible puniſhments as no Religion ever did; and to make the conſideration of them more effectual, it gives us far greater aſſurance of the reality, and certainty of theſe things than ever the world had before. This account the Apoſtle gives us of the ſucceſs and efficacy of the Goſpel upon the minds of men, and for this reaſon he calls it the power of God unto ſalvation, Rom. r. 16.18.becauſe therein the wrath of God is reveal'd from Heaven againſt all ungodlineſs and unrighteouſneſs of men. Before the revelation of the Goſpel the wickedneſs and impenitency of the Heathen-world was a much more excuſable thing, becauſe they were in a great meaſure ignorant of the rewards of another life, and had generally but very uncertain and obſcure apprehenſions of thoſe things which urge men moſt powerfully to forſake their ſins, and are the moſt prevalent arguments to a good life. So St. Paul tells the Athenians the moſt knowing among the Heathen,Act. 17.30, 31. The times of this ignorance God winked at, but now commandeth all men every where to repent; becauſe he hath appointed a day in the which he will judge the world in righteouſneſs by that man whom he hath ordained, whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead. The Reſurrection of Jeſus Chriſt from the dead hath given the world that full aſſurance of another life after this and of a future Judgment which it never had before, for He whom God rais'd from the dead did declare and teſtifie that it was he who was ordain'd of God to be the Judge of quick and dead. Act. 10.42.And the firm belief of a future Judgment, which ſhall render to every man according to his deeds, if it be well conſider'd, is to a reaſonable nature the moſt forcible motive of all other to a good life; becauſe it is taken from the conſideration of the greateſt and moſt laſting happineſs and miſery that humane nature is capable of. So that the Laws of Chriſtianity have the firmeſt ſanction of any Laws in the world to ſecure the obedience and obſervance of them: For what can reſtrain men from ſin if the terrours of the Lord and the evident danger of eternal deſtruction will not? What encouragement can be given to goodneſs beyond the hopes of Heaven and the aſſurance of an endleſs felicity?
IV. The Chriſtian Religion furniſheth us with the beſt motives and conſiderations to patience and contentedneſs under the evils and afflictions of this life. This was one great deſign of Philoſophy, to ſupport men under the evils and calamities which this life is incident to, and to fortifie their ſpirits againſt ſufferings. And to this end the wiſeſt among the Heathens rack'd their wits and caſt about every way, they advanc'd all ſorts of principles and manag'd every little argument and conſideration to the utmoſt advantage. And yet after all theſe attempts they have not been able to give any conſiderable comfort and eaſe to the mind of man under any of the great evils and preſſures of this life. The bed is ſhorter than that a man can ſtretch himſelf upon it, and the covering narrower than that a man can wrap himſelf in it. All the wiſe ſayings and advices which Philoſophers could muſter up to this purpoſe have prov'd ineffectual to the common people and the generality of mankind, and have help'd onelyonly to ſupport ſome few ſtout and oſtbinate minds, which without the aſſiſtance of Philoſophy would have held up pretty well of themſelves.
Some of the Philoſophers have run ſo far back for arguments of comfort againſt, pain as to call every thing into queſtion, and to doubt whether there were any ſuch thing as ſenſe or pain. And yet for all that when any great evil has been upon them, they would certainly ſigh and groan as pitifully and cry out as loud as other men.
Others have ſought to eaſe themſelves of all the evil of affliction by diſputing ſubtilly againſt it, and pertinaciouſly maintaining that afflictions are no real evils but onelyonly in opinion and imagination, and therefore a wiſe man ought not to be troubl'd at them. But he muſt be a very wiſe man that can forbear being troubl'd at things that are very troubleſome. And yet thus Poſſidonius (as Tully tells us) diſtinguiſh'd, he could not deny pain to be very troubleſome but for all that he was reſolv'd, never to acknowledge it to be an evil. But ſure it is a very ſlender comfort that relies upon this nice diſtinction between things being troubleſome and being evils, when all the evil of affliction lies in the trouble it creates to us. But when the beſt that can be is made of this argument, it is good for nothing but to be thrown away as a ſtupid Paradox and againſt the common ſenſe of mankind.
Others have endeavoured to delude their trouble by a graver way of reaſoning, that theſe things are fatal and neceſſary and therefore no body ought to be troubled at them, it being in vain to be troubled at that which we cannot help. And yet perhaps it might as reaſonably be ſaid on the other ſide that this very conſideration, that a thing cannot be help'd, is one of the juſteſt cauſes of trouble to a wiſe man. For it were ſome kind of comfort if theſe evils were to be avoided, becauſe then we might be carefull to prevent them another time; but if they be neceſſary then my trouble is as fatal as the calamity that occaſions it, and though I know it is in vain to be troubled for that which I cannot help yet I cannot chuſe but be afflicted. It was a ſmart reply that Auguſtus made to one that miniſtred this comfort to him of the fatality of things, Hoc ipſum eſt (ſays he) quod me male habet, this was ſo far from giving any eaſe to his mind that this was the very thing that troubled him.
Others have try'd to divert and entertain the troubles of other men by pretty and plauſible ſayings, ſuch as this, That if evils are long they are but light, if ſharp I but ſhort, and a hundred ſuch like. Now am apt to imagine that it is but a very ſmall comfort that a plain and ordinary man, lying under a ſharp fit of the Stone for a week together, receives from this fine Sentence. For what pleaſure ſoever men that are at eaſe and leiſure may take in being the Authours of witty ſayings, I doubt it is but poor conſolation that a man under great and ſtinging afflictions finds from them.
The beſt moral argument to patience, in my opinion, is the advantage of patience it ſelf. To bear evils as quietly as we can is the way to make them lighter and eaſier. But to toſs and fling and to be reſtleſs is good for nothing but to fret and enrage our pain, to gall our ſores and to make the burthen that is upon us ſit more uneaſie. But this is properly no conſideration of comfort, but an art of managing our ſelves under afflictions ſo as not to make them more grievous than indeed the are.
But now the arguments which Chriſtianity propounds to us are ſuch as are a juſt and reaſonable encouragement to men to bear ſufferings patiently. Our Religion ſets before us not the example of a ſtupid Stoick, who had by obſtinate principles harden'd himſelf againſt all ſenſe of pain beyond the common meaſures of humanity, but an example that lies level to all mankind, of a man like our ſelves, that had a tender ſenſe of the leaſt ſuffering and yet patiently endur'd the greateſt; of Jeſus the Authour and finiſher of our faith, Heb. 1.22who for the joy that was ſet before him endured the croſs, deſpiſing the ſhame, and is ſet down at the right hand of the throne of God. God thought it expedient that the firſt Chriſtians ſhould by great hardſhips and perſecutions be train'd up for glory, and to animate and encourage them hereto the Captain of our ſalvation was crown'd by ſufferings. Heb. 2.10Much more ſhould the conſideration of this pattern arm us with patience againſt the common and ordinary calamities of this life, eſpecially if we conſider his example with this advantage that though his ſufferings were wholly undeſerv'd, and not for himſelf but for us, yet he bore them patiently.
But the main conſideration of all is, the glory which ſhall follow our ſufferings as the reward of them, if they be for God and his cauſe; and if upon any other innocent account, as reward of our patience.2 Cor. 4.17. Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Chriſtian Religion hath ſecur'd us that we ſhall be infinite gainers by our ſufferings. And who would not be content to ſuffer upon terms of ſuch advantage? to paſs through many tribulations into the Kingdom of God, and to endure a ſhort ffliction for an endleſs happineſs? The aſſurance of a future bleſſedneſs is a cordial that will revive our ſpirits more in the day of adverſity, than all the wiſe ſayings and conſiderations of Philoſophy.
Theſe are the arguments which Chriſtianity propounds to us, and they are firm and ſound at the bottom; they have ſtrength and ſubſtance in them, and are apt to work upon humane nature, and the moſt ordinary underſtanding is capable of the force of them. In the ſtrength and vertue of this great example, and in contemplation of this glorious reward, with what reſolution and chearfulneſs, with what courage and patience did vaſt numbers of all ſorts of people in the firſt Ages of Chriſtianity, not only men but women, not only thoſe of greater ſpirit and more generous education but thoſe of the pooreſt and loweſt condition, not onelyonly the learned and the wiſe but the ignorant and illiterate, encounter all the rage and malice of the world and embrace torments and death? Had the precepts and counſels of Philoſophy ever any ſuch effect upon the minds of men? I will conclude this with a paſſage in the life of Lipſius, who was a great ſtudier and admirer of the Stoical Philoſophy. When he lay upon his deathbed, and one of his friends who came to viſit him told him that he needed not uſe arguments to perſwade him to patience under his pains, the Philoſophy which he had ſtudied ſo much would furniſh him with motives enough to that purpoſe, he anſwers him with this ejaculation, Domine Jeſu, da mihi patientiam Chriſtianam, Lord Jeſus, give me Chriſtian patience. No patience like to that which the conſiderations of Chriſtianity are apt to work in us.
And now I have as briefly and plainly as I could endeavour'd to repreſent to you the excellency of the Chriſtian Religion, both in reſpect of the clear diſcoveries which it makes to us of the nature of God which is the great foundation of all Religion, and likewiſe in reſpect of the perfection of its Laws and the power of its arguments to perſwade men both to obey and ſuffer the will of God. By which you may ſee, what the proper tendency and deſign of this Religion is, and what the Laws and precepts of it would make men if they would truly obſerve them and live according to them, ſubſtantially Religious towards God, chaſt and temperate, patient and contented in reference to themſelves and the diſpenſations of God's providence towards them, juſt and honeſt, kind and peaceable and good natur'd towards all men. In a word, the Goſpel deſcribes God to us in all reſpects ſuch a one as we would wiſh him to be, gives us ſuch Laws as every man that underſtands himſelf would chuſe to live by, propounds ſuch arguments to perſwade to the obedience of theſe Laws as no man that wiſely loves himſelf and hath any tenderneſs for his own intereſt and happineſs either in this world or the other, can refuſe to be mov'd withall.
And now methinks I may with ſome confidence challenge any Religion in the world to ſhew ſuch a compleat body and collection of holy and reaſonable Laws eſtabliſh'd upon ſuch promiſes and threatnings as the Goſpel contains. And if any man can produce a Religion that can reaſonably pretend to an equal or a greater confirmation than the Goſpel hath, a Religion the precepts and promiſes and threatnings whereof are calculated to make men wiſer and better, more temperate and more chaſt, more meek and more patient, more kind and more juſt, than the laws and motives of Chriſtianity are apt to make men; if any man can produce ſuch a Religion, I am ready to be of it. Let but any man ſhew me any Book in the world, the doctrines whereof have the ſeal of ſuch miracles as the doctrine of the Scriptures hath; a Book which contains the heads of our duty ſo perfectly, and without the mixture of any thing that is unreaſonable, or vicious, or any ways unworthy of God; that commands us every thing in reaſon neceſſary to be done, and abridgeth us of no lawfull pleaſure without offering us abundant recompence for our preſent ſelf-denyal; a Book the rules whereof, if they were practic'd, would make men more pious and devout, more holy and ſober, more juſt and fair in their dealings, better friends and better neighbours, better magiſtrates and better ſubjects and better in all relations, and which does offer to the underſtanding of men more powerfull arguments to perſwade them to be all this; let any man, I ſay, ſhew me ſuch a Book, and I will lay aſide the Scripture and preach out of that.
And do we not all profeſs to be of this excellent Religion, and to ſtudy and believe this holy Book of the Scriptures? But alas! who will believe that we do ſo, that ſhall look upon the actions and conſider the lives of the greateſt part of Chriſtians? How groſly and openly do many of us contradict the plain precepts of the Goſpel, by our ungodlineſs and worldly luſts by living intemperately or unjuſtly; or prophanely in this preſent world? As if the grace of God which brings ſalvation, had never appear'd to us, as if we had never hear'd of Heaven or Hell, or believ'd not one word that the Scripture ſays concerning them, as if we were in no expectation of the bleſſed hope and the glorious appearance of the great God and our Saviour Jeſus Chriſt, whom God hath appointed to judge the world in righteouſneſs; and who will beſtow mighty rewards upon thoſe who faithfully ſerve him, but will come in flaming ſire to take vengeance on them that know not God and that obey not the Goſpel of our Lord Jeſus Chriſt.
Let us not then deceive our ſelves by pretending to this excellent knowledge of Chriſt Jeſus our Lord, if we do not frame our lives according to it. For though we know theſe things never ſo well, yet we are not happy unleſs we do them: Nay, we are but the more miſerable for knowing them if we do them not; Therefore it concerns every one of us to conſider ſeriouſly what we believe; and whether our belief of the Chriſtian Religion have its due effect upon our lives. If not, all the Precepts and Promiſes and Threatnings of the Goſpel will riſe up in judgment againſt us, and the Articles of our Faith will be ſo many Articles of Accuſation, and the great weight of our charge will be this that we did not obey that Goſpel which we profeſs'd to believe, that we made confeſſion of the Chriſtian Faith but liv'd like Heathens. Not to believe the Chriſtian Religion, after ſo great evidence and confirmation as God hath given to it, is very unreaſonable; but to believe it to be true, and yet to live as if it were falſe, is the greateſt repugnancy and contradiction that can be. He that does not believe Chriſtianity, either hath, or thinks he hath ſome reaſon for with-holding his aſſent from it. But he that believes it, and yet lives contrary to it, knows that he hath no reaſon for what▪ he does, and is convinc'd that he ought to do otherwiſe: And he is a miſerable man indeed that does thoſe things for the doing of which he continually ſtands condemn'd by his own mind, and accordingly God will deal more ſeverely with ſuch perſons. He will pardon a thouſand defects in our underſtandings, if they do not proceed from groſs careleſneſs and neglect of our ſelves; but the faults of our wills have no excuſe, becauſe we knew to do better and were convinc'd in our minds that we ought not to have done ſo.
Doſt thou believe that the wrath of God is reveal'd from Heaven againſt all ungodlineſs and unrighteouſneſs of men, and doſt thou ſtill allow thy ſelf in ungodlineſs and worldly luſts? Art thou convinc'd that without holineſs no man ſhall ſee the Lord, and doſt thou ſtill perſiſt in a wicked courſe? Art thou fully perſwaded that no whoremonger, nor adulterer, nor covetous, nor unrighteous perſon ſhall have any inheritance in the Kingdom of God and Chriſt, and doſt thou for all that continue to practiſe theſe vices? What canſt thou ſay (man) why it ſhould not be to thee according to thy faith? If it ſo fall out that thou art miſerable and undone for ever, thou haſt no reaſon to be ſurpriz'd as if ſome unexpected thing had happen'd to thee. It is but with thee juſt as thou believ'dſt it would be when thou didſt theſe things. For how couldſt thou expect that God ſhould accept of thy good belief when thou didſt ſo notoriouſly contradict it by a bad life? How couldſt thou look for other but that God ſhould condemn thee for the doing of thoſe things for which thine own Conſcience did condemn thee all the while thou waſt doing of them; When we come into the other world there is no conſideration that will ſting our conſciences more cruelly than this, that we did wickedly when we knew to have done better, and choſe to make our ſelves miſerable when we underſtood the way to have been happy. To conclude, we Chriſtians have certainly the beſt and the holieſt, the wiſeſt and moſt reaſonable Religion in the world; but then we are in the worſt condition of all mankind, if the beſt Religion in the world do not make us good.