Discourses of the Great Duties of Natural Religion, Sermon 1
SERMON I.
Of the great Duties of Natural Religion, with the Ways and Means of knowing them.
MICAH. 6. 6, 7, 8.
Wherewith ſhall I come before the Lord, and bow my ſelf before the high God? ſhall I come before him with burnt offerings, with Calves of a year old?
Will the Lord be pleaſed with thouſands of Rams, or with ten thouſands of Rivers of Oyl? ſhall I give my firſt born for my tranſgreſſion, the fruit of my body for the ſin of my ſoul?
He hath ſhewed thee, O man, what is good; and what doth the Lord require of thee, but to do juſtly, and to love mercy, and to walk humbly with thy God?
IN the beginning of this Chapter, the Prophet tells the People of Iſrael, that the Lord had a Controverſie with them; and that he might direct duplicate page duplicate page them how to take up this quarrel, he brings in one making this enquiry in the name of the People; Wherewith ſhall I come before the Lord, and bow my ſelf before the high God? That is, by what kind of Worſhip or Devotion may I addreſs my ſelf to him in the moſt acceptable manner? by what means may I hope to appeaſe his diſpleaſure? To ſatisfie this enquiry, he firſt inſtanceth in the chief kinds of Sacrifices and Expiations that were in uſe among the Jews and Heathens; Shall I come before him with burnt-offerings? the conſtant Sacrifice that was off…red to God by way of acknowledgment of his Dominion over the Creatures; with Calves of a year old? which was the Sin-offering which the High-Prieſt offered for himſelf. Or will he rather accept of thoſe great and coſtly Sacrifices which were offered upon Solemn and Publick Occaſions, ſuch as that was which Solomon offered at the Dedication of the Temple? Will the Lord be pleaſed with thouſands of Rams, or with ten thouſands of Rivers of Oyl? Or if none of theſe will do, ſhall I try to attone him after the manner of the Heathen, by the deareſt thing in the World, the firſt-born of my Children? Shall I give my firſt-born for my tran… greſſion, the fruit of my Body for the ſin of my Soul? If God was to be appeaſed at all, ſurely they thought it muſt be by ſome of theſe ways, for beyond theſe they could imagine nothing of greater value and efficacy.
But the Prophet tells them that they were quite out of the way, in thinking to pacifie God upon theſe terms, that there are other things which are much better and more pleaſing to him than any of theſe Sacrifices. For ſome of them were expreſly forbidden by God, as the offering up of our Children; and for the reſt, they were not good in themſelves, but meerly by vertue of their Inſtitution, and becauſe they were commanded. But the things which he would recommend to them, are ſuch as are good in their own nature, and required of us by God upon that account. He hath ſhewed thee, O Man, what is good; and what doth the Lord require of thee, but to do juſtly, and to love mer…y, and to walk humbly with thy God?
So that in theſe words you have,
Firſt, An Enquiry which is the beſt way to appeaſe God when he is offended; Wherewith ſhall I come before the Lord, and bow my ſelf before the high God?
Secondly, The way that Men are apt to take in this Caſe; and that is by ſome external piece of Religion and Devotion; ſuch as Sacrifice was both among Jews and Heathen. Shall I come before him with Burnt-offerings, &c. By which queſtions the Prophet intimates that Men are very apt to pitch upon this courſe.
Thirdly, The courſe which God himſelf directs to, and which will effectually pacifie him. He hath ſhewed thee, O Man, what is good; and what doth the Lord thy God require of thee, &c.
The Firſt being a meer queſtion, there needs no more to be ſaid of it; only that it is a queſtion of great importance; What is the moſt effectual way to appeaſe God when we have offended him? For who can bear his indignation, and who who can ſtand before him, when once he is angry? Let us conſider then, in the
Second place, the way that Men are apt to take to pacifie God; and that is by ſome external piece of Religion and Devotion, ſuch as were Sacrifices among the Jews and Heathen. Shall I come before him with Burnt-offerings? This is the way which Men are moſt apt to chuſe. The Jews, you ſe…, pitched upon the external parts of their Religion, thoſe which were moſt pompous and ſolemn, the richeſt and moſt coſtly Sacrifices; ſo they might but keep their Sins, they were well enough content to offer up any thing elſe to God; they thought nothing too good for him, provided he would not oblige them to become better.
And thus it is among our ſelves, when we apprehend God is diſpleaſed with us, and his Judgments abroad in the Earth, we are content to do any thing, but to learn Righteouſneſs; we are willing to ſubmit to any kind of external Devotion and Humiliation, to Faſt, and Pray, to afflict our ſelves, and to cry mightily unto God; things ſome of them good in themſelves, but the leaſt part of that which God requires of us.
And as for the Church of Rome, in caſe of publick Judgments and Calamities, they are the inquiſitive and (as they pretend) the moſt skilful People in the world to pacifie God; and they have a thouſand ſolemn devices to this purpoſe. I do not wrong them, by repreſenting them enquiring after this manner. Shall I go before a Crucifix, and bow my ſelf to it, as to the high God? And, becauſe the Lord is a great King, and it is perhaps too much boldneſs and arrogance to make immediate Addreſſes always to him; to which of the Saints or Angels ſhall I go to mediate for me, and intercede on my behalf? Will the Lord be pleaſed with thouſands of Pater-Noſters, or with ten thouſands of Ave-Marys? Shall the Hoſt travel in proceſſion, or my ſelf und…rtake a tedious Pilgrimage? Or ſhall I liſt my ſelf a Souldier for the Holy War, or for the Extirpation of Hereticks? Shall I give half my Eſtate to a Convent for my Tranſgreſſion, or chaſtiſe and puniſh my Body for the Sin of my Soul? Thus Men deceive themſelves, and will ſubmit to all the extravagant Severities, that the Petulancy and Folly of Men can deviſe and impoſe upon them. And indeed it is not to be imagined, when Men are once under the Power of Superſtition, how ridiculous they may be, and yet think themſelves religious; how prodigiouſly they may play the Fool, and yet believe they pleaſe God; what cruel and barbarous things they may do to themſelves and others, and yet be verily perſwaded they do God good Service.
And what is the Myſtery of all this, but that Men are loath to do that, without which, nothing elſe that we do is acceptable to God? They hate to be reformed; and for this Reaſon, they will be content to do any Thing, rather than be put to the Trouble of Mending themſelves; every thing is eaſie in compariſon of this Task, and God may have any Terms of them, ſo he will let them be quiet in their Sins, and excuſe them from the real Virtues of a Good Life. And this brings me to the
Third Thing, which I principally intended to ſpeak to. The Courſe which God himſelf directs to, and which will effectually pacifie him. He hath ſhewed thee, O Man, what is good; and what doth the Lord require of thee, but to do juſtly, and to love Mercy, and to walk humbly with thy God? In the handling of which, I ſhall,
Firſt, Conſider thoſe ſeveral Duties which God here requires of us, and upon the Performance of which he will be pacified towards us.
Secondly, By what Ways and Means God hath diſcovered theſe Duties to us, and the Goodneſs of them; He hath ſhewed thee, O Man, what is good, &c.
I. We will briefly conſider the ſeveral Duties which God here requires of us, and upon the Performance of which he will be pacified towards us; What doth the Lord require of thee, but to do Juſtly, and to love Mercy, and to walk humbly with thy God?
It was uſual among the Jews to reduce all the Duties of Religion to theſe three Heads, Juſtice, Mercy, and Piety; under the firſt two, comprehending the Duties which we owe to one another, and under the third the Duties which we owe to God.
1. Juſtice. And I was going to tell you what it is, but I conſidered that every Man knows it, as well as any Definition can explain it to him. I ſhall only put you in mind of ſome of the principal Inſtances of it, and the ſeveral Virtues comprehended under it. And,
Firſt, Juſtice is concerned in the making of Laws; that they be ſuch as are equal and reaſonable, uſeful and beneficial, for the Honour of God and Religion, and for the publick good of Humane Society. This is a great Truſt, in the diſcharge of which, if Men be byaſſed by Favour or Intereſt, and drawn aſide from the Conſideration and Regard of the publick Good, it is a far greater Crime, and of worſe Conſequence, than any private Act of Injuſtice between Man and Man.
And then, Juſtice is alſo concerned in the due Execution of Laws; which are the Guard of private Property, the Security of Publick Peace, and of Religion and Good Manners. And,
Laſtly, In the Obſervance of Laws, and Obedience to them; which is a Debt that every Man owes to Humane Society.
But more eſpecially Juſtice is concerned in the Obſervance of thoſe Laws, whether of God or Man, which reſpect the Rights of Men, and their mutual Commerce and Intercourſe with one another. That we uſe Honeſty and Integrity in all our Dealings, in Oppoſition to Fraud and Deceit; Truth and Fidelity, in Oppoſition to Falſhood and Breach of Truſt; Equity and good Conſcience, in Oppoſition to all kind of Oppreſſion and Exaction. Theſe are the principal Branches, and Inſtances of this great and comprehenſive Duty of Juſtice; the Violation whereof is ſo much the greater Sin, becauſe this Virtue is the firmeſt Bond of Humane Society, upon the Obſervation whereof, the Peace and Happineſs of Mankind does ſo much depend.
2. Mercy, which does not only ſignifie the inward Affection of Pity and Compaſſion towards thoſe that are in Miſery and Neceſſity, but the Effects of it, in the actual Relief of thoſe whoſe Condition calls for our Charitable Help and Aſſiſtance; By feeding the Hungry, and cloathing the Naked, and viſiting the Sick, and vindicating the Oppreſſed, and comforting the afflicted, and miniſtring Eaſe and Relief to them if it be in our Power. And this is a very lovely Virtue, and argues more Goodneſs in Men than mere Juſtice doth. For Juſtice duplicate page duplicate page is a ſtrict Debt; but Mercy is Favour and Kindneſs. And this perhaps may be the Reaſon of the different Expreſſions in the Text, that when God barely commands us to do juſtly, he requires we ſhould love Mercy, that is, take a particular Pleaſure and Delight in the Exerciſe of this Virtue, which is ſo proper and agreeable to Mankind, that we commonly call it Humanity, giving it its Name from our very Nature. In ſhort, it is ſo excellent a Virtue, that I ſhould be very ſorry that any Religion ſhould be able to pretend to the Practice of it more than our own.
3. Piety; To walk humbly with thy God. To walk humbly in the fear of the Lord; ſo the Chaldee Paraphraſe renders theſe Words. And this Phraſe may comprehend all thoſe Acts of Religion which refer immediately to God; A firm Belief of his Being and Perfections; an awful Senſe of him, as the dread Soveraign and righteous Judge of the World; a due Regard to his Service, and a reverent Behaviour of our ſelves towards him in all Acts of Worſhip and Religion, in Oppoſition to Atheiſm and a Prophane Neglect and Contempt of God and Religion; a new and monſtrous kind of Impiety! which of late Years hath broke in upon us, and got head among us, not only contrary to the Example of former Ages, but in Deſpight of the very Genius and Temper of the Nation, which is naturally devout and zealous in Religion.
Or elſe this Phraſe of walking humbly with God, may refer more particularly to the Poſture and Condition of the People of Iſrael at that time, who were fallen under the heavy Diſpleaſure of God for their Sins. And then the Duty required is, that being ſenſible how highly God hath been offended by us, by the general Corruption and Viciouſneſs of the Age, which like a Leproſie hath ſpread it ſelf almoſt over the whole Body of the Nation, and by that open Lewdneſs and thoſe inſolent Impieties which are daily committed amongſt us; I ſay, that being deeply ſenſible of this, we do with all Humility acknowledge our Sins to God, and repent of them, and implore his Mercy and Forgiveneſs, and reſolve by his grace to turn every one from the evil of our ways, and from the wickedneſs that is in our hands; which God grant we may every one do *This Sermon was Preach'd upon occaſion of a publick F…this Day, according to the pious deſign and intention of it. And if we be ſincere in this Reſolution, who can tell but God may turn and repent, and turn away his anger from us, that we periſh not. Nay, we have great reaſon to believe, that he will be pacified towards us. So he hath declared, Iſa. 1. 16. Waſh ye, make you clean, put away the evil of your doings from before mine eyes, ceaſe to do evil, learn to do well, ſeek judgment, relieve the oppreſſed, judge the fatherleſs, plead for the widdow; come now and let us reaſon together, ſaith the Lord; though your ſins be as ſcarlet, they ſhall be as white as ſnow, though they be red like crimſon, they ſhall be as wooll. But if we continue unreformed, God will ſay to us, as he does there to the people of Iſrael, To what purpoſe is the multitude of your Sacrifices unto me? your calling of Aſſemblies I cannot away with, it is iniquity, even the ſolemn meeting; and when ye ſpread forth your hands, I will hide mine eyes from you; when ye make many prayers, I will not hear. To which, let me add that excellent Saying of the Son of Syrach to this purpoſe, Eccleſiaſtic. 34. 25, 26. He that waſheth himſelf after the touching of a dead body, if he touch it again, what availeth his waſhing? So is it with a Man that faſteth for his Sins, and goeth again and doth the ſame things. Who will hear his Prayer, or what doth his humbling profit him?
II. Let us conſider by what ways and means God hath made known theſe Duties to us, and the goodneſs and the obligation of them. He hath ſhewed thee, O Man, what is good; and what doth the Lord require of thee? I ſhall mention Five ways whereby God hath diſcovered this to us.
1. By a kind of natural Inſtinct.
2. By natural Reaſon.
3. By the general vote and conſent of Mankind.
4. By external Revelation.
5. By the inward Dictates and Motions of God's Spirit upon the Minds of Men.
Firſt, By a kind of natural Inſtinct, by which I mean a ſecret impreſſion upon the Minds of Men, whereby they are naturally carried to approve ſome things as good and fit, and to diſlike other things, as having a native evil and deformity in them. And this I call a natural Inſtinct, becauſe it does not ſeem to proceed ſo much from the exerciſe of our Reaſon, as from a natural propenſion and inclination, like thoſe Inſtincts which are in Brute Creatures, of natural affection and care towards their young ones. And that theſe Inclinations are precedent to all reaſon and diſcourſe about them, evidently appears by this, that they do put forth themſelves every whit as vigorouſly in young perſons, as in thoſe of riper Reaſon; in the rude and ignorant ſort of People, as in thoſe who are more poliſh'd and refin'd. For we ſee plainly that the young and ignorant have as ſtrong impreſſions of Piety and Devotion, as true a ſenſe of gratitude and juſtice and pity, as the wiſer and more knowing part of Mankind. A plain indication, that the Reaſon of Mankind is prevented by a kind of natural inſtinct and anticipation concerning the good or evil, the comelineſs or deformity of theſe things. And though this do not equally extend to all the inſtances of our Duty, yet as to the great lines and eſſential parts of it, Mankind hardly need to conſult any other Oracle, than the meer propenſions and inclinations of their Nature; as, whether we ought to reverence the Divine Nature, to be grateful to thoſe who have conferred benefits upon us, to ſpeak the truth, to be faithful to our promiſe, to reſtore that which is committed to us in truſt, to pity and relieve thoſe that are in miſery, and in all things to do to others as we would have them do to us. And this will further appear, if we conſider theſe two things.
1. That Men are naturally innocent or guilty to themſelves, according to what they do in theſe things. So the Apoſtle tells us, Rom. 2. 14, 15. When the Gentiles which have not the Law, do by nature the things contained in the Law, theſe having not the Law, are a Law unto themſelves, and do ſhew the effect of the Law written in their hearts, their Conſciences alſo bearing witneſs, and their thoughts by turns (that is, according as they do well or ill) accuſing or excuſing them. There is a ſecret comfort in innocence, and a ſtrange pleaſure and ſatisfaction in being acquitted by our own Minds for what we do. But on the contrary, when we contradict theſe natural Dictates, what uneaſineſs do we find in our own breaſts? Nay even before the Fact is committed, our Conſcience is ſtrangely diſquieted at the thoughts of it. When a Man does but deſign to do a bad thing, he is guilty to himſelf, as if he had committed it. Of this we have a conſiderable inſtance, in the firſt violence that was offered to Nature, Gen. 4. 6. The Lord ſaid unto Cain, why art thou wroth, and why is thy countenance fallen? The very thought of that Wickedneſs which he did but then deſign, did diſorder his Mind, and make a change in his very Countenance. Guilt is the natural Concomitant of heinous Crimes, which ſo ſoon as ever a Man commits, his Spirit receives a ſecret wound, which cauſeth a great deal of ſmart and anguiſh. For guilt is reſtleſs, an… puts the Mind of Man into an unnatural working and fermentation, never to be ſettled again but by Repentance. The Wicked are like the troubled Sea when it cannot reſt; which plainly ſhews that the Mind of Man hath a kind of Natural ſenſe of Good and Evil; becauſe when ever we offend againſt Nature, our Conſciences are touched to the quick, and we receive a ſting into our Soul, which ſhoots and pains us, when ever we reflect upon what we have done. I appeal to that witneſs which every Man carries in his breaſt, whether this be not true.
2. Men are naturally full of hopes and fears, according as they follow or go againſt theſe natural Dictates. A good Conſcience is apt to fill Men with confidence and good hopes. It does not only give eaſe; but ſecurity to the Mind of Man, againſt the dread of Inviſible Powers, and the fearful apprehenſions of a future Judgment. Whereas guilt fills Men with diſmal apprehenſions of danger, and continual miſgivings concerning their own ſafety. Thus it was with Cain after he had ſlain his Brother; It ſhall come to paſs that every one that findeth me ſhall ſ…ay me. Nay, when a Man hath done a ſecret fault, which none can accuſe him of, yet then is he haunted with the terrors of his own Mind, and cannot be ſecure in his own apprehenſions; which plainly ſhews that Men are conſcious to themſelves, when they do well, and when they do amiſs; and that the ſame Natural Inſtinct which prompts Men to their Duty, fills them with good hopes when they have done it, and with ſecret fears and apprehenſions of danger when they have done contrary to it.
Secondly, God ſhews Men what is good, by Natural Reaſon; and that two ways. By the convenience of things to our Nature; and by their tendency to our Happineſs and Intereſt.
Firſt, Reaſon ſhews us the convenience of things to our Nature; and whatever is agreeable to the Primitive deſign and intention of Nature, that we call good; whatever is contrary thereto, we call evil. For Example, to honour and love God. It is natural to honour great power and perfection, and to love goodneſs wherever it is. So likewiſe, gratitude is natural, to acknowledge benefits received, and to be ready to requite them, and the contrary is monſtrous, and univerſally abhorred; and there is no greater ſign that any thing is contrary to Nature, than if it be deteſted by the whole kind. It is agreeable alſo to Nature to be juſt, and to do to others, as we would have them do to us; for this is to make our own natural inclinations and deſires, the rule of our dealing with others; and to be merciful; for no Man that hath not deveſted himſelf of humanity, can be cruel and hard-hearted to others, without feeling a pain in himſelf.
Secondly, Reaſon ſhews us the Tendency of theſe Things to our Happineſs and Intereſt. And indeed the notion of good and evil does commonly refer to the Conſequences of things, and we call that good, which will bring ſome Benefit and Advantage to us, and that evil which is likely to produce ſome Miſchief and Inconvenience; and by this rule Reaſon diſcovers to us that theſe Duties are good.
To begin with Piety towards God. Nothing can more evidently tend to our Intereſt, than to make him our Friend, upon whoſe Favour our Happineſs depends. So likewiſe for Gratitude; it is a Virtue, to which if Nature did not prompt us, our Intereſt would direct us; for every Man is ready to place Benefits there where he may hope for a thankful Return. Temperance does apparently conduce to our Health, which, next to a good Conſcience, is the moſt pleaſant and valuable thing in the World; whereas the intemperate Man is an open Enemy to himſelf, and continually making Aſſaults upon his own Life. Mercy and Pity are not more welcome to others, than they are delightful and beneficial to our ſelves; for we do not only gratifie our own Nature and Bowels, by relieving thoſe who are in miſery, but we provoke Mankind by our Example to the like Tenderneſs, and do prudently beſpeak the Commiſeration of others towards us, when it ſhall be our Turn to ſtand in need of it. And if we be wiſe enough, our Reaſon will likewiſe direct us to be juſt, as the ſureſt Art of thriving in this World; It gives a Man a Reputation, which is a powerful Advantage in all the Affairs of this World; It is the ſhorteſt and eaſieſt way of diſpatching Buſineſs, the plaineſt, and leaſt entangled; and though it be not ſo ſudden a way of growing rich, as Fraud and Oppreſſion; yet it is much ſurer and more laſting, and not liable to thoſe terrible Back-blows and after-reckonings, to which Eſtates got by Injuſtice are.
And natural Reaſon does not only ſhew us that theſe things are good, but that the Lord requires them of us, that is, that they have the Force and Obligation of Laws. For there needs nothing more to make any thing a Law, than a ſufficient declaration, that it is the Will of God; and this God hath ſufficiently ſignified to Mankind by the very Frame of our Natures, and of thoſe principles and faculties which he hath endued us withall; ſo that whenever we act contrary to theſe, we plainly diſobey the Will of him that made us, and violate thoſe Laws which he hath Enacted in our Natures, and written upon our Hearts.
And this is all the Law that the greateſt part of Mankind were under, before the Revelation of the Goſpel. From Adam to Moſes, the World was almoſt ſolely governed by the Natural Law; which ſeems to be the meaning of that hard Text, Rom. 5. 13. For until the Law Sin was in the World, that is, before the Law of Moſes was given, Men were capable of offending againſt ſome other Law, for otherwiſe Sin could not have been imputed to them, for Sin is not imputed wh…re there is no Law. And then it follows; Nevertheleſs Death reigned from Adam to Moſes, even over them that had not ſinned after the ſimilitude of Adam's Tranſgreſſion; that is, during that ſpace from Adam to Moſes Men ſinned againſt the natural Law, and were liable to Death upon that account, though they had not offended againſt an expreſs Revelation from God, as Adam had done; for that the Apoſtle ſeems to mean, by ſinning after the Similitude of Adam's Tranſgreſſion.
Thirdly, God hath ſhewn us what is good, by the general Vote and Conſent of Mankind. Not that all Mankind do agree concerning Virtue and Vice; but that as to the greater Duties of Piety, Juſtice, Mercy, and the like, the Exceptions are but few in compariſon, and not enough to infringe a general Conſent. And of this I ſhall offer to you this threefold Evidence.
1. That theſe Virtues are generally praiſed and held in eſteem by Mankind, and the contrary Vices generally reproved and evil ſpoken of. Now to praiſe any thing, is to give Teſtimony to the Goodneſs of it, and to cenſure any thing, is to declare that we believe it to be evil. And if we conſult the Hiſtory of all Ages, we ſhall find that the things which are generally praiſed in the Lives of Men, and recommended to the Imitation of Poſterity are Piety and Devotion, Gratitude and Juſtice, Humanity and Charity; and that the contrary to theſe are marked with Ignominy and Reproach; the former are commended even in Enemies, and the latter are branded even by thoſe who had a kindneſs for the Perſons that were guilty of them. So conſtant hath Mankind always been in the Commendation of Virtue, and in the Cenſure of Vice. Nay we find not only thoſe who are virtuous themſelves, giving their Teſtimony and Applauſe to Virtue, but even thoſe who are vicious; not out of love to Goodneſs, but from the Conviction of their own Minds, and from a ſecret Reverence they bear to the common Conſent and Opinion of Mankind. And this is a great Teſtimony, becauſe it is the Teſtimony of an Enemy extorted by the meer light and force of Truth.
And on the contrary; Nothing is more ordinary than for Vice to reprove Sin, and to hear Men condemn the like, or the ſame things in others, which they allow in themſelves. And this is a clear Evidence, that Vice is generally condemned by Mankind, that many Men condemn it in themſelves; and thoſe who are ſo kind as to ſpare themſelves, are very quickſighted to ſpie a Fault in any body elſe, and will cenſure a bad Action done by another, with as much Freedom and Impartiality, as the moſt virtuous Man in the World.
And to this conſent of Mankind about Virtue and Vice, the Scripture frequently appeals. As when it commands us to provide things honeſt in the ſight of all Men; and by well-doing to put to ſilence the Ignorance of fooliſh Men; intimating that there are ſome things ſo confeſſedly good, and owned to be ſuch by ſo general a Vote of Mankind, that the worſt of Men have not the Face to open their Mouths againſt them. And it is made the Character of a virtuous Action, if it be lovely, and commendable, and of good report. Philip. 4 8. Whatſoever things are lovely, whatſoever things are of good report, if there be any Virtue, if there be any praiſe, make account of theſe things; intimating to us, that Mankind do generally concur in the Praiſe and Commendation of what is virtuous.
2. Men do generally glory and ſtand upon their Innocency, when they do virtuouſly; but are aſhamed, and out of Countenance, when they do the contrary. Now Glory and Shame are nothing elſe but an Appeal to the Judgment of others concerning the good or evil of our Actions. There are indeed ſome ſuch Monſters as are impudent in their Impieties, but theſe are but few in compariſon. Generally Mankind is modeſt, the greateſt part of thoſe who do evil are apt to bluſh at their own Faults, and to confeſs them in their Countenance, which is an Acknowledgment that they are not only guilty to themſelves that they have done amiſs, but that they are apprehenſive that others think ſo. For Guilt is a Paſſion reſpecting our ſelves, but Shame regards others. Now it is ſign of Shame, that Men love to conceal their Faults from others, and commit them ſecretly, in the dark and without Witneſſes, and are afraid even of a Child or a Fool: Or if they be diſcovered in them, they are ſolicitous to excuſe and extenuate them, and ready to lay the fault upon any bodyelſe, and to transfer their Guilt, or as much of it as they can, upon others. All which are certain Tokens, that Men are not only naturally guilty to themſelves, when they commit a Fault; but that they are ſenſible alſo what Opinions others have of theſe things.
And on the contrary, Men are apt to ſtand upon their Juſtification, and to glory when they have done well. The Conſcience of a Man's own Virtue and Integrity, lifts up his Head and gives him Confidence before others, becauſe he is ſatisfied they have a good Opinion of his Actions. What a good Face does a Man naturally ſet upon a good Deed? And how does he ſneak, when he hath done wickedly, being ſenſible that he is condemned by others, as well as by himſelf? No Man is afraid of being upbraided for having dealt honeſtly or kindly with others, nor does account it any Calumny or Reproach, to have it reported of him, that he is a ſober and chaſt Man. No Man bluſheth, when he meets a Man with whom he hath kept his Word, and diſcharged his Truſt: but every Man is apt to do ſo, when he meets one with whom he has dealt diſhoneſtly, or who knows ſome notorious Crime by him.
3. Vice is generally forbidden and puniſhed by Humane Laws: but againſt the contrary Virtues there never was any Law. Some Vices are ſo manifeſtly evil in themſelves, or ſo miſchievous to Humane Society, that the Laws of moſt Nations have taken care to diſcountenance them by ſevere Penalties. Scarce any Nation was ever ſo barbarous, as not to maintain and vindicate the Honour of their Gods and Religion by publick Laws. Murder and Adultery, Rebellion and Sedition, Perjury and breach of Truſt, Fraud and Oppreſſion, are Vices ſeverely prohibited by the Laws of moſt Nations. A clear Indication, what Opinion the generality of Mankind, and the Wiſdom of Nations have always had of theſe things.
But now againſt the contrary Virtues there never was any Law. No Man was ever impeached for living ſoberly, righteouſly, and godly in this preſent World. A plain Acknowledgment, that Mankind always thought them good, and never were ſenſible of the Inconvenience of them; for had they been ſo, they would have provided againſt them by Laws. This St. Paul takes notice of as a great Commendation of the Chriſtian Virtues; The fruit of the Spirit is Love, Joy, Peace, Long-ſuffering, Gentleneſs, Kindneſs, Fidelity, Meekneſs, Temperance; againſt ſuch there is no Law; the greateſt Evidence that could be given, that theſe things are unqueſtionably good in the Eſteem of Mankind, againſt ſuch there is no Law. As if he had ſaid, turn over the Law of Moſes, ſearch thoſe of Athens, and Sparta, and the twelve Tables of the Romans, and thoſe innumerable Laws that have been added ſince; and you ſhall not in any of them find any of thoſe Virtues that I have mentioned, condemned and forbidden. A clear Evidence that Mankind never took any exception againſt them, but are generally agreed about the Goodneſs of them.
Fourthly, God hath ſhewn us what is good by External Revelation. In former Ages of the World, God revealed his will to particular Perſons in an extraordinary manner, and more eſpecially to the Nation of the Jews, the reſt of the World being in a great meaſure left to the conduct of natural Light. But in theſe later Ages he hath made a publick Revelation of his Will by his Son. And this as to the matter of our Duty, is the ſame in Subſtance with the Law of Nature; For our Saviour comprehends all under theſe two general Heads, the love of God, and of our Neighbour. The Apoſtle reduceth all to three, Sobriety, Juſtice, and Piety; The grace of God that brings Salvation hath appeared to all men, teaching us that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent World. So that if we believe the Apoſtle, the Goſpel teacheth us the very ſame things which Nature dictated to Men before; only it hath made a more perfect diſcovery of them. So that whatever was doubtful and obſcure before, is now certain and plain; the Duties are ſtill the ſame, only it offers us more powerful Arguments, and a greater Aſſiſtance to the performance of thoſe Duties; ſo that we may now much better ſay, than the Prophet could in his days, He hath ſhewed thee, O Man, what is good; and what it is that the Lord requires of thee.
Fifthly, and laſtly, God ſhews us what is good by the motions of his Spirit upon the Minds of Men. This the Scripture aſſures us of, and good Men have experience more eſpecially of it; though it be hard to give an account of it, and to ſay what motions are from the Spirit of God, and what from our own Minds; for, as the wind blows where it liſteth, and we hear the ſound of it, but know not whence it comes, nor whither it goes; ſo are the Operations of the Spirit of God upon the Minds of Men, ſecret and imperceptible.
And thus I have done with the three things I propounded to ſpeak to. All that now remains, is to make ſome Inferences from what hath been ſaid, by way of Application.
Firſt, Seeing God hath ſo abundantly provided that we ſhould know our Duty, we are altogether inexcuſable, if we do not do it. Becauſe he hath ſhewed thee, O Man, what is good, and what the Lord requires of thee; therefore thou art inexcuſable, O Man, whoſoever thou art, who liveſt in a contradiction to this light. God hath acquainted us with our Duty, by ſuch ways as may moſt effectually both direct and engage us to the practice of it; we are prompted to it by a kind of natural Inſtinct, and ſtrong impreſſions upon our Minds of the difference of good and evil; we are led to the knowledge, and urged to the practice of it, by our Nature, and by our Reaſon, and by our Intereſt, and by that which is commonly very prevalent among Men, the general voice and conſent of Mankind; and by the moſt powerful and governing paſſions in Humane Nature, by hope, and by fear, and by ſhame; by the proſpect of advantage, by the apprehenſion of danger, and by the ſenſe of honour; and to take away all poſſible excuſe of ignorance from us, by an expreſs Revelation from God, the cleareſt and moſt perfect that ever was made to the World. So that when ever we do contrary to our Duty, in any of theſe great Inſtances, we offend againſt all theſe, and do in the higheſt degree fall under the heavy Sentence of our Saviour, This is the Condemnation, that light is come into the world, and men loved darkneſs rather than light.
Secondly, You ſee hence what are the great Duties of Religion, which God mainly requires of us, and how reaſonable they are; Piety towards God, and Juſtice and Charity towards Men; the knowledge whereof is planted in our Nature, and grows up with our Reaſon. And theſe are things which are unqueſtionably good, and againſt which we can have no exception; things that were never reproved, nor found fault with by Mankind, neither our Nature nor our Reaſon riſeth up againſt them, or dictates any thing to the contrary. We have all the Obligation, and we have all the Encouragement to them, and are ſecure on all hands in the practice of them. In the doing of theſe things, there is no danger to us from the Laws of Men, no fear of diſpleaſure from God, no offence or ſting from our own Minds.
And theſe things which are ſo agreeable to our Nature, and our Reaſon, and our Intereſt, are the great things which our Religion requires of us, more valuable in themſelves, and more acceptable to God, than whole Burnt-offerings and Sacri…ices, more than thouſands of Rams, and ten thouſands of Rivers of Oyl; more than if we offered to him all the Beaſts of the Foreſt, and the Cattle upon a thouſand Hills. We are not to neglect any Inſtitution of God; but above all, we are to ſecure the obſervance of thoſe great Duties to which we are directed by our very Nature, and tyed by the ſureſt and moſt ſacred of all other Laws, thoſe which God hath riveted in our Souls, and written upon our Hearts. And that Mankind might have no pretence left to excuſe them from theſe, the Chriſtian Religion hath ſet us free from thoſe many poſitive and outward obſervances, that the Jewiſh Religion was incumbred withall; that we might be wholly intent upon theſe great Duties, and mind nothing in compariſon of the real and ſubſtantial Virtues of a good Life.
Thirdly, You ſee, in the laſt place, what is the beſt way to appeaſe the diſpleaſure of God towards a ſinful Nation. God ſeems to have as great a Controverſie with us, as he had with the People of Iſrael, and his wrath is of late years moſt viſibly gone out againſt us; and proportionably to the full meaſure of our Sins, it hath been poured out upon us in full Vials. How have the Judgments of God followed us? And how cloſe have they followed one another? What fearful Calamities have our eyes ſeen? enough to make the ears of every one that hears them to tingle. What terrible and hazardous Wars have we been ingaged in? What a raging Peſtilence did God ſend among us, that ſwept away thouſands, and ten thouſands in our ſtreets? What a dreadful and fatal Fire, that was not to be checked and reſiſted in its courſe, 'till it had laid in Aſhes one of the Greateſt and Richeſt Cities in the World? What unſeaſonable weather have we had of late? as if for the Wickedneſs of Men upon the Earth, the very Ordinances of Heaven were changed, and Summer, and Winter, Seedtime, and Harveſt, had forgotten their appointed Seaſons. And, which is more and ſadder than all this, what dangerous attempts have been made upon our Religion, by the reſtleſs Adverſaries of it?
And now ſurely, after all this is come upon us for our Sins, it is time for us to look up to him that ſmites us, and to think of taking up this quarrel. 'Tis time to enquire as they do in the Text, Werewith ſhall we come before the Lord, and bow our ſelves before the high God? And we are apt to take the ſame courſe they did, to endeavour to appeaſe God by ſome external Devotion. We have now betaken our ſelves to Prayer and Faſting, and 'twas very fit, nay neceſſary we ſhould do ſo; but let us not think this is all God expects from us. Theſe are but the Means to a further End, to oblige us for the future to the practice of a good Life. The outward profeſſion of Religion is not loſt amongſt us, there appears ſtill in Men a great and commendable zeal for the Reformed Religion, and there hath been too much occaſion for it; but that which God chiefly expects from us, is Reformed Lives. Piety and Virtue are in a great meaſure gone from among us, the Manners of Men are ſtrangely corrupted, the great and weighty things of the Law are neglected, Juſtice and Mercy, Temperance and Chaſtity, Truth and Fidelity; ſo that we may take up David's Complaint, Help Lord! for the Righteous man ceaſeth, for the faithful fa…l from among the Children of Men.
And 'till the Nation be brought back to a ſober ſenſe of Religion, from an airy and phantaſtical Piety, to real and unaffected Devotion, and from a factious contention about things indifferent, to the ſerious practice of what is neceſſary; from our violent heats and animoſities, to a more peaceable temper, and by a mutual condeſcenſion on all ſides, to a nearer and ſt…onger union among our ſelves; 'till we recover in ſome meaſure, our ancient Virtue and Integrity of manners, we have reaſon to fear, that God will ſtill have a Controverſie with us, notwithſtanding all our noiſe and zeal about Religion.
This is the true, this is the only courſe to appeaſe the indignation of God, and to draw down his Favour and Bleſſing upon a poor diſtracted and gaſping Nation. He hath ſhewed thee, O man, what is good; and what doth the Lord require of thee, but to do juſtly, and to love mercy, and to walk humbly with thy God?
I have but one word more, and that is to put you preſently upon the practice of one of theſe Duties that I have been perſwading you to, and that is Mercy, and Alms to the Poor. If what I have already ſaid, have had its effect upon you, I need not uſe any other Arguments; if it have not, I have hardly the heart to uſe any. I ſhall only put you in mind again, that God values this above all our external Devotion, he will have mercy rather than ſacrifice; that this is the way to find mercy with God, and to have our Prayers ſpeed in Heaven; and without this, all our Faſting and Humiliation ſignifies nothing. And to this purpoſe I will only read to you thoſe plain and perſwaſive words of the Prophet, which do ſo fully declare unto us the whole Duty of this Day, and particularly urge us to this of Charity, Iſa. 58. 5, 6, 7, 8, 9. Is it ſuch a Faſt that I have choſen? a day for a Man to afflict his Soul? Is it to bow down his head as a bulruſh, and to ſpread ſackcloth and aſhes under him? Wilt thou call this a Faſt, and an acceptable Day unto the Lord? Is not this the Faſt that I have …hoſen? to looſe the bands of wickedneſs, to undoe the heavy burthens, and to let the oppreſſed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the Poor that are caſt out to thy houſe? when thou ſeeſt the Naked, that thou cover him, and that thou hide not thy ſelf from thine own Fleſh? Then ſhall thy light break forth as the Morning, and thy Salvation ſhall ſpring forth ſpeedily, and thy Righteouſneſs ſhall go before thee, and the Glory of the Lord ſhall be thy rereward. Then thou ſhalt call, and the Lord ſhall anſwer; thou ſhalt cry, and he ſhall ſay, here I am.