Discourses of the Great Duties of Natural Religion, Sermon 10
SERMON X.
The Danger of all known Sin, both from the Light of Nature, and Revelation.
ROM. I. 18, 19.
For the wrath of God is revealed from Heaven, againſt all ungodlineſs and unrighteouſneſs of Men, who hold the truth in unrighteouſneſs; becauſe that which may be known of God is manifeſt in them, for God hath ſhewed it unto them.
IN the beginning of this Chapter, the Apoſtle declares that he was particularly deſign'd and appointed by God to preach the Goſpel to the World, and that he was not aſhamed of his Miniſtry, notwithſtanding all the Reproach and Perſecution it was attended withall, and notwithſtanding the ſlight and undervaluing Opinion which the World had of the Doctrine which he preached, it being to the Jews a ſtumbling block, and to the Greeks fooliſhneſs; for tho' this might reflect ſome diſparagement upon it in the eſteem of ſenſual and carnal Men, yet to thoſe who weighed things impartially, and conſider'd the Excellent End and Deſign of the Chriſtian Doctrine, and the force and efficacy of it to that end, it would appear to be an Inſtrument admirably fitted by the Wiſdom of God, for the Reformation and Salvation of Mankind.
And therefore he tells us, ver. 16. that how much ſoever it was deſpiſed by that ignorant and inconſiderate Age, he was not aſhamed of the Goſpel of Chriſt; becauſe it is the power of God unto Salvation, to every one that believeth, to the Jew firſt, and alſo to the Greek; that is, the Doctrine of the Goſpel ſincerely believed and embraced, is a moſt proper and powerful means, deſigned by God for the Salvation of Mankind; not only of the Jews, but alſo of the Gentiles.
The Revelations which God had formerly made, were chiefly reſtrained to the Jewiſh Nation; but this great and laſt Revelation of the Goſpel, was equally Calculated for the benefit and advantage of all Mankind. The Goſpel indeed was firſt preached to the Jews, and from thence publiſh'd to the whole World; and as this Doctrine was deſign'd for the general benefit of Mankind, ſo it was very likely to be effectual to that end, being an Inſtrument equally fitted for the Salvation of the whole World, Gentiles as well as Jews; it is the power of God to Salvation to every one that believes, to the Jew firſt, and alſo to the Greek.
And to ſhew the efficacy of it, he inſtanceth in two things, which render it ſo powerful and effectual a Means for the Salvation of Mankind.
Firſt, Becauſe therein the grace and mercy of God in the Juſtification of a Sinner, and declaring him Righteous, is ſo clearly revealed, ver. 17. For therein is the Righteouſneſs of God revealed, from Faith to Faith, as it is written, The Juſt ſhall live by Faith. This is very obſcurely expreſt, but the meaning of this Text will be very much cleared, by comparing it with another in the 3d Chapter of this Epiſtle, ver. 20, 21, 22, &c. where the Apoſtle ſpeaks more fully and expreſly of the way of our Juſtification by the Faith of Jeſus Chriſt, that is, by the belief of the Goſpel. He aſſe…ts at the 20th verſe, that by the …eds of the Law there ſhall no Fleſh be …ſtified in the ſight of God. To this …ay of Juſtification by the deeds of the …w… he oppoſeth the Righteouſneſs of …od, by the faith of Jeſus Chriſt, to all, and upon all them that believe, which is the Goſpel way of Juſtification, ver. 21, 22. But now the Righteouſneſs of God without the Law is manifeſted, being witneſſed by the Law and the Prophets, even the Righteouſneſs of God, which is by the faith of Jeſus Chriſt, unto all, and upon all them that believe. The Righteouſneſs of God without the Law is manifeſted; that is, the way which God hath taken to juſtifie Sinners, and declare them Righteous, without the deeds of the Law, that is, without obſerving the Law of Moſes, is manifeſted, that is, is clearly revealed in the Goſpel, (which is the ſame with what the Apoſtle had ſaid before, that the Righteouſneſs of God is revealed in the Goſpel) being witneſſed by the Law and the Prophets, that is, the Righteouſneſs of God, or the Juſtification of Sinners by Jeſus Chriſt, is clearly revealed in the Goſpel, being alſo in a more obſcure manner atteſted or foretold in the Old Teſtament, which he calls the Law and the Prophets; and this fully explains that difficult Phraſe of the Righteouſneſs of God being revealed by the Goſpel from faith to faith; that is, by a gradual Revelation, being more obſcurely foretold in the Old Teſtament, and clearly diſcovered in the New; ſo that theſe two paſſages are equivalent; In the Goſpel, the Righteouſneſs of God is revealed from faith to faith; and The Righteouſneſs of God without the works of the Law is manifeſted, being witneſſed by the Law and the Prophets. There is the firſt and more imperfect Revelation of it, but the clear Revelation of it is in the Goſpel; this the Apoſtle calls a Revelation from faith to faith, that is, from a more imperfect and obſcure, to a more expreſs and clear diſcovery and belief of it. And then the Citation which follows is very pertinent, as it is written, The Juſt ſhall live by Faith; for this Citation out of the Old Teſtament plainly ſhews, that the way of Juſtification by Faith was there mentioned; or, as our Apoſtle expreſſeth it, was witneſſed by the Law and the Prophets; and conſequently that this was a gradual diſcovery, which he calls a Revelation from faith to faith. The Juſt ſhall live by Faith; that is, good Men ſhall be ſaved by their Faith, ſhall be juſtified and eſteemed Righteous in the ſight of God, and finally ſaved by their Faith. And ſo the Apoſtle in the 5th Chapt. of this Epiſtle, ver. 18. calls our Juſtification by the faith of the Goſpel, the juſtification of Life, in oppoſition to Condemnation and Death, which very well explains that Saying of the Prophet, the Juſt ſhall live by Faith. I have been the longer upon this, that I might give ſome light to a very difficult and obſcure Text.
Secondly, The other Inſtance whereby the Apoſtle proves the Goſpel to be ſo powerful a means for the recovery and Salvation of Men is, that therein alſo the ſeverity of God againſt impenitent Sinners, as well as his grace and mercy in the juſtification of the penitent, is clearly revealed, ver. 18. For the wrath of God is revealed from Heaven, againſt all ungodlineſs and unrighteouſneſs of Men, who hold the truth in unrighteouſneſs; becauſe that which may be known of God is manifeſted in them, for God hath ſhewed it unto them. The firſt, viz. the grace of God in our Juſtification and the Remiſſion of Sins paſt, is a moſt proper and powerful Argument to encourage us to Obedience for the future, nothing being more likely to reclaim Men to their Duty, than the aſſurance of indemnity for paſt Crimes; and the other is one of the moſt effectual Conſiderations in the World to deter Men from Sin, that the wrath of God is revealed from Heaven againſt all ungodlineſs and unrighteouſneſs of Men, &c.
From which words I ſhall obſerve theſe Six Things.
Firſt, The infinite danger that a wicked and ſinful Courſe doth plainly expoſe Men to. The wrath of God is here ſaid to be revealed againſt the impiety and unrighteouſneſs of Men.
Secondly, The clear and undoubted Revelation which the Goſpel hath made of this danger. The wrath of God againſt the Sins of Men, is ſaid to be revealed from Heaven.
Thirdly, That every wicked and vicious practice doth expoſe Men to this great danger. The wrath of God is ſaid to be revealed againſt all ungodlineſs, and unrighteouſneſs of Men.
Fourthly, That it is a very great aggravation of Sin, for Men to offend againſt the light of their own Minds. The Apoſtle here aggravates the impiety and wickedneſs of the Heathen World, that they did not live up to the knowledge which they had of God, but contradicted it in their lives, which he calls holding the truth in unrighteouſneſs.
Fifthly, The Natural knowledge which Men have of God, if they live wickedly, is a clear evidence of their holding the truth in unrighteouſneſs. The Apoſtle therefore chargeth them with holding the truth in unrighteouſneſs, becauſe that which may be known of God, is manifeſted in them, God having ſhewed it to them.
Sixthly, and Laſtly, that the clear Revelation of the wrath of God in the Goſpel, againſt the impiety and wickedneſs of Men, renders it a very powerful and likely means for the Recovery and Salvation of Men. For the Apoſtle proves the Goſpel of Chriſt to be the power of God to Salvation, becauſe therein the wrath of God is revealed from Heaven againſt all ungodlineſs and unrighteouſneſs of Men, who hold the truth in unrighteouſneſs; that is, againſt all impenitent Sinners.
I ſhall at the preſent, by God's aſſiſtance, ſpeak to the three firſt of theſe Particulars.
Firſt, The infinite danger that a wicked and ſinful Courſe doth plainly expoſe Men to. If there be a God that made the World, and governs it, and takes care of Mankind, and hath given them Laws and Rules to live by, he cannot but be greatly diſpleaſed at the violation and tranſgreſſion of them; and certainly the diſpleaſure of God is the moſt dreadful thing in the World, and the effects of it the moſt inſupportable. The greateſt fear is from the greateſt danger, and the greateſt danger is from the greateſt power offended and enraged; and this is a Conſideration exceeding full of terror, that by a ſinful Courſe we expoſe our ſelves to the utmoſt diſpleaſure of the great and terrible God; for who knows the power of his wrath? and who may ſtand before him when once he is angry? According to thy fear, ſo is thy wrath (ſaith the Pſalmiſt.) There is no paſſion in the Mind of Man that is more boundleſs and infinite than our fear, it is apt to make wild and frightful repreſentations of Evils, and to imagine them many times greater than really they are; but in this Caſe our imagination muſt fall ſhort of the truth and terrour of the thing; for the wrath of God doth far exceed the utmoſt jealouſie and ſuſpicion of the moſt fearful and guilty Conſcience, and the greateſt Sinner under his greateſt anguiſh and deſpair, cannot apprehend or fear it more than there is Reaſon for; according to thy fear, ſo is thy wrath.
If it were only the wrath and diſpleaſure of Men that the Sinner were expoſed to, there might be reaſon enough for fear, becauſe they have many times power enough to cruſh an O…fender, and cruelty enough to fret every vein of his Body, and to torment him in every part: but the wrath and vengeance of Men bears no Compariſon with the wrath of God… Their paſſions are many times ſtrong and bluſtering; but their arm is but ſhort, and their power ſmall, they have not an arm like God, nor can they thunder with a voice like him. They may deſign conſiderable harm and miſchief to us; but it is not always in the power of their hand to wreak their Malice upon us, and to execute all the miſchief which their enraged Minds may prompt them to; the very utmoſt they can deſign, is to torment our Bodies, and to take away our Lives, and when they have deſigned this, they may die firſt, and return to their duſt, and then their thoughts periſh with them, and all their malicious Deſigns are at an end; they are always under the Power and Government of a Superiour Being, and can go no further than he gives them leave. However if they do their worſt, and ſhoot all their Arrows at us, we cannot ſtand at the Mark long, their wrath will ſoon make an end of us, and ſet us free from all their Cruelty and Oppreſſion; they can but kill the Body, and after that they have no more that they can do; their moſt refined Malice cannot reach our Spirits, no Weapon that can be formed by the utmoſt art of Man can pierce and wound our Souls; they can drive us out of this World, but they cannot purſue us into the other; ſo that at the worſt the Grave will be a Sanctuary to us, and Death a ſafe Retreat from all their Rage and Fury.
But the wrath of God is not confined by any of theſe limits. Once hath God ſpoken (ſaith David by an Elegant Hebrew Phraſe to expreſs the certainty of the thing) once hath God ſpoken, and twice I have heard this, that power belongs to God, Pſal. 62. 11. He hath a Mighty Arm, and when he pleaſeth to ſtretch it out, none may ſtay it, nor ſay unto him what doſt thou; he hath power enough to make good all his threatnings; whatever he ſays, he is able to effect, and whatever he purpoſeth he can bring to paſs; for his Counſel ſhall ſtand, and he will accompliſh all his pleaſure; he need but ſpeak the word, and it is done; for we can neither reſiſt his Power, nor flye from it; if we flye to the utmoſt parts of the Earth, his hand can reach us, for in his hand are all the corners of the Earth; if we take refuge in the Grave (and we cannot do that without his leave) thither his wrath can follow us, and there it will overtake us; for his power is not confined to this World, nor limited to our Bodies; after he hath kill'd, he can deſtroy both Body and Soul in Hell.
And this is that wrath of God which is revealed from Heaven, and which the Apoſtle chiefly intends, viz. the Miſery and Puniſhment of another World, this God hath threatned Sinners withall; to expreſs which to us, as fully as words can do, he heaps up in the next Chapter ſo many weighty and terrible words, indignation and wrath, tribulation and anguiſh upon every Soul of Man that doth evil; in oppoſition to that great and glorious Reward of immortality and eternal life, which is promiſed to a patient continuance in well-doing.
So that the wrath of God which is here denounced againſt the impiety and unrighteouſneſs of Men, comprehends all the Evils and Miſeries of this and the other World, which every Sinner is in danger of whilſt he continues impenitent; for as according to the tenour of the Goſpel, Godlineſs hath the promiſe of this Life, and of that which is to come, ſo impenitency in Sin expoſeth Men to the Evils of both Worlds, to the Judgments of the Life that now is, and to the endleſs and intolerable torments of that which is to come. And what can be more dreadful than the diſpleaſure of an Almighty and Eternal Being? who can puniſh to the utmoſt, and who lives for ever, to execute his wrath and vengeance upon Sinners; ſo that well might the Apoſtle ſay, it is a fearful thing to fall into the hands of the living God.
Conſider this all ye that forget God, that neglect him, and live in continual diſobedience to his Holy and Righteous Laws; much more thoſe who deſpiſe and affront him, and live in a perpetual defiance of him. Will ye provoke the Lord to jealouſie? are ye ſtronger than …e? Think of it ſeriouſly, and forget him if you can, deſpiſe him if you dare; conſider this, leſt he take you into conſideration, and rouze like a Lion out of ſleep, and tear you in pieces, and there be none to deliver. This is the firſt Obſervation, the infinite danger that a wicked and ſinful Courſe doth expoſe Men to, the wrath of God, which doth not only ſignifie more than all the Evils that we know, but than all thoſe which the wildeſt fears and ſuſpicions of our Minds can imagine.
Secondly, The next thing obſervable, is the clear and undoubted Revelation which the Goſpel hath made of this danger, the wrath of God is revealed, &c. By which the Apoſtle intimates to us, that this was but obſcurely known to the World before, at leaſt in Compariſon of that clear diſcovery which the Goſpel hath now made of it; ſo that I may allude to that expreſſion in Job, which he applies to Death and the Grave, that Hell is naked before us, and deſtruction hath no covering.
Not but that Mankind had always apprehenſions and jealouſies of the danger of a wicked Life, and Sinners were always afraid of the vengeance of God purſuing their evil Deeds, not only in this Life, but after it too; and tho' they had turned the Puniſhments of another World into ridiculous Fables, yet the wiſer ſort of Mankind could not get it out of their Minds, that there was ſomething real under them; and that Ixion's Wheel, which by a perpetual motion carried him about, and Siſyphus his Stone, which he was perpetually rolling up the Hill, and when he had got it near the top tumbled down, and ſtill created him a new labour; and Tantalus his continual hunger and thirſt, aggravated by a perpetual nearneſs of enjoyment, and a perpetual diſappointment; and Prometheus his being chained to a Rock, with an Eagle or Vulture perpetually preying upon his Liver, which grew as faſt as it was gnawed; I ſay even the wiſer among the Heathens lookt upon theſe as fantaſtical Repreſentations of ſomething that was Real, viz. the grievous and endleſs Puniſhment of Sinners, the not to be endured, and yet perpetually renewed Torments of another World; for in the midſt of all the ignorance and degeneracy of the Heathen World, Mens Conſciences did accuſe them when they did amiſs, and they had ſecret fears and miſgivings of ſome mighty danger hanging over them, from the diſpleaſure of a ſuperior Being, and the apprehenſion of ſome great miſchiefs likely to follow their wicked actions, which ſome time or other would overtake them; which becauſe they did not always in this World, they dreaded them in the next. And this was the foundation of all thoſe Superſtitions, whereby the Ancient Pagans endeavoured ſo carefully to appeaſe their offended Deities, and to avert the Calamities which they feared they would ſend down upon them. But all this while they had no certain aſſurance by any clear and expreſs Revelation from God to that purpoſe, but only the jealouſies and ſuſpicions of their own Minds, naturally conſequent upon thoſe Notions which Men generally had of God, but ſo obſcured and depraved by the Luſts and Vices of Men, and by the groſs and falſe conceptions which they had of God, that they only ſerv'd to make them ſuperſtitious, but were not clear and ſtrong enough to make them wiſely and ſeriouſly Religious. And to ſpeak the truth, the more knowing and inquiſitive part of the Heathen World had brought all theſe things into great doubt and uncertainty, by the nicety and ſubtilty of Diſputes about them; ſo that it was no great wonder, that theſe Principles had no greater effect upon the Lives of Men, when their apprehenſions of them were ſo dark and doubtful.
But the Goſpel hath made a moſt clear and certain Revelation of theſe things to Mankind. It was written before upon Men's Hearts as the great Sanction of the Law of Nature, but the impreſſions of this were in a great meaſure blurred and worn out, ſo that it had no great power and efficacy upon the Minds and Manners of Men: but now it is clearly diſcovered to us, the wrath of God is revealed from Heaven, which expreſſion may well imply in it theſe three things.
Firſt, The Clearneſs of the Diſcovery; the wrath of God is ſaid to be revealed.
Secondly, The extraordinary Manner of it; it is ſaid to be revealed from Heaven.
Thirdly, The Certainty of it; not being the reſult of ſubtle and doubtful Reaſonings, but having a Divine Teſtimony and Confirmation given to it, which is the proper meaning of being revealed from Heaven.
Firſt, It imports the Clearneſs of the Diſcovery. The Puniſhment of Sinners in another World is not ſo obſcure a Matter as it was before, it is now expreſly declared in the Goſpel, together with the particular Circumſtances of it, namely, that there is another Life after this, wherein Men ſhall receive the juſt recompence of Reward for all the actions done by them in this Life; that there is a particular time appointed, wherein God will call all the World to a ſolemn account, and thoſe who are in their graves ſhall by a powerful voice be raiſed to Life, and thoſe who ſhall then be found alive ſhall be ſuddenly changed; when our Lord Jeſus Chriſt, the Eternal and only begotten Son of God, who once came in great humility to ſave us, ſhall come again in Power, and great Glory, attended with his Mighty Angels, and all Nations ſhall be gathered before him, and all Mankind ſhall be ſeparated into two Companies, the Righteous and the Wicked, who after a full Hearing, and fair Tryal, ſhall be ſentenced according to their Actions, the one to Eternal Life and Happineſs, the other to Everlaſting Miſery and Torment.
So that the Goſpel hath not only declared the thing to us, that there ſhall be a future Judgment; but for our farther aſſurance and ſatisfaction in this Matter, and that theſe things might make a deep impreſſion, and ſtrike a great awe upon our Minds, God hath been pleaſed to reveal it to us with a great many particular Circumſtances, ſuch as are very worthy of God, and apt to fill the Minds of Men with dread and aſtoniſhment, as often as they think of them.
For the Circumſtances of this Judgment revealed to us in the Goſpel, are very ſolemn and awful, not ſuch as the wild fancies and imaginations of Men would have been apt to have dreſt it up withal, ſuch as are the Fictions of the Heathen Poets, and the extravagancies of Mahomet; which tho' they be terrible enough, yet they are withal ridiculous; but ſuch as are every way becoming the Majeſty of the great God, and the Solemnity of that great Day, and ſuch as do not in the leaſt …avour of the vanity and lightneſs of humane imagination.
For what more fair and equal, than that Men ſhould be tried by a Man like themſelves, one of the ſame Rank and Condition, that had experience of the Infirmities and Temptations of Humane Nature. So our Lord tells us, that the Father hath committed all judgment to the Son, becauſe he is the Son of Man, and therefore cannot be excepted againſt, as not being a fit and equal Judge. And this St. Paul offers as a clear proof of the equitable proceedings of that Day; God (ſays he) hath appointed a Day, in which he will judge the World in Righteouſneſs, by that Man whom he hath ordained.
And then what more congruous, than that the Son of God, who had taken ſo much pains for the Salvation of Men, and came into the World for that purpoſe, and had uſed all imaginable means for the Reformation of Mankind, I ſay what more congruous, than that this very Perſon ſhould be honoured by God to ſit in Judgment upon the World, and to Condemn thoſe, who after all the means that had been tried for their Recovery, would not Repent and be Saved. And what more proper, than that Men, who are to be judged for things done in the Body, ſhould be judged in the Body, and conſequently that the Reſurrection of the Dead ſhould precede the general Judgment.
And what more Magnificent and ſuitable to this glorious Solemnity, than the awful Circumſtances which the Scripture mentions of the appearance of this great Judge; that he ſhall deſcend from Heaven in great Majeſty and Glory, attended with his mighty Angels, and that every eye ſhall ſee him; that upon his appearance, the frame of Nature ſhall be in an agony, and the whole World in Flame and Confuſion; that thoſe great and Glorious Bodies of Light ſhall be obſcured, and by degrees extinguiſh'd; the Sun ſhall be darkned, and the Moon turned into Blood, and all the Powers of Heaven ſhaken; yea, the Heavens themſelves ſhall paſs away with a great noiſe… and the Elements diſſolve with …ervent heat; the Earth alſo, and all the Works that are therein ſhall be burnt up. I appeal to any Man, whether this be not a Repreſentation of things very proper and ſuitable to that Great Day… wherein he who made the World ſhall come to Judge it? and whether the wit of Man ever deviſed any thing ſo awful, and ſo agreeable to the Majeſty of God, and the ſolemn Judgement of the whole World? The deſcription which Virgil makes of the Judgment of another World, of the Eliſian Fields, and the Infernal Regions, how infinitely do they fall ſhort of the Majeſty of the Holy Scripture, and the deſcription there made of Heaven and Hell, and of the Great and Terrible Day of the Lord! ſo that in Compariſon they are Childiſh and trifling; and yet perhaps he had the moſt regular and moſt govern'd imagination of any Man that ever lived, and obſerved the g…eateſt decorum in his Characters and Deſcriptions. But who can declare the great things of God, but he to whom God ſhall reveal them!
Secondly, This Expreſſion of the …ath of God being Revealed from Heaven, doth not only imply the clear diſcovery of the thing, but likewiſe ſomething extraordinary in the manner of the Diſcovery. It is not only a Natural impreſſion upon the Minds of Men, that God will ſeverely puniſh …inners; but he hath taken care that Mankind ſhould be inſtructed in this Matter in a very particular and extraordinary manner. He hath not left it to the Reaſon of Men to Collect it from the Conſideration of his Attributes and Perfections, his Holineſs and Juſtice, and from the Conſideration of the promiſcuous adminiſtration of his Providence towards good and bad Men in this World; but he hath been pleaſed to ſend an extraordina…y Perſon from Heaven, on purpoſe to declare this thing plainly to the World, the wrath of God is revealed from Heaven; that is, God ſent his own Son from Heaven, on purpoſe to declare his wrath againſt all obſtinate and impenitent Sinners, that he might effectually awaken the drouzie World to Repentance; he hath ſent an extraordinary Ambaſſador into the World, to give warning to all thoſe who continue in their Sins, of the Judgment of the great Day, and to ſummon them before his dreadful Tribunal. So the Apoſtle tells the Athenians, Acts 17. 30, 31. Now he commandeth all Men …very where to Repent; becauſe he hath appointed a Day in 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.
Thirdly, This Expreſſion implies likewiſe the certainty of this Diſcovery. If the wrath of God had only been declared in the Diſcourſes of Wiſe Men, tho' grounded upon very probable Reaſon, yet it might have been brought into doubt by the contrary Reaſonings of Subtle and Diſputing Men: but to put the Matter out of all queſtion, we have a Divine Teſtimony for it, and God hath confirmed it from Heaven, by Signs, and Wonders, and Miracles, eſpecially by the Reſurrection of Jeſus Chriſt from the Dead; for by this he hath given aſſurance unto all Men, that it is he who is ordained of God to judge the quick and dead.
Thus you ſee in what reſpect the wrath of God is ſaid to be reveal'd from Heaven, in that the Goſpel hath made a more clear, and particular, and certain diſcovery of the Judgment of the great Day, than ever was made to the World before. I proceed to the
Third Obſervation, which I ſhall ſpeak but briefly to; namely, that every Wicked and Vicious Practice doth expoſe Men to this dreadful danger. The Apoſtle inſtanceth in the two chief Heads to which the Sins of Men may be reduced, Impiety towards God, and Unrighteouſneſs towards Men… and therefore he is to be underſtood to denounce the wrath of God againſt every particular kind of Sin, comprehended under theſe general Heads; ſo that no Man that allows himſelf in any impiety and wickedneſs of Life, can hope to eſcape the wrath of God. Therefore it concerns us to be entirely Religious, and to have reſpect to all God's Commandments, and to take heed that we do not allow our ſelves in the practice of any kind of Sin whatſoever; becauſe the living in any one known Sin, is enough to expoſe us to the dreadful wrath of God. Tho' a Man be Juſt and Righteous in his Dealing… with Men, yet if he neglect the Worſhip and Service of God, this will certainly bring him under Condemnation: and on the other hand, tho' a Man may ſerve God never ſo diligently and devoutly, yet if he be defective in Righteouſneſs toward Men, if he deal falſly and fraudulently with his Neighbour, he ſhall not eſcape the wrath of God; tho' a Man pretend to never ſo much Piety and Devotion, yet if he be unrighteous, he ſhall not inherit the Kingdom of God; if any Man overreach and defraud his Brother in any matter, the Lord is the avenger of ſuch, ſaith St. Paul, 1 Theſ. 4. 6.
So that here is a very powerful Argument to take Men off from all Sin, and to engage them to a conſtant and careful diſcharge of their whole Duty toward God and Men, and to Reform whatever is amiſs either in the frame and temper of their Minds, or in the Actions and Courſe of their Lives; becauſe any kind of wickedneſs, any one ſort of vicious Courſe, lays Men open to the vengeance of God, and the puniſhments of another World; the wrath of God is revealed from Heaven againſt all ungodlineſs, and unrighteouſneſs of Men; there is no exception in the Caſe, we muſt forſake all Sin, ſubdue every Luſt, be holy in all manner of Converſation, otherwiſe we can have no reaſonable hopes of eſcaping the wrath of God, and the damnation of Hell. But I proceed to the
Fourth Obſervation; namely, that it is a very great aggravation of Sin, for Men to offend againſt the light of their own Minds. The Apoſtle here aggravates the wickedneſs of the Heathen World, that they did not live up to that Knowledge which they had of God, but contradicted it in their Lives, holding the truth of God in unrighteouſneſs. And that he ſpeaks here of the Heathen, is plain from his following Diſcourſe, and the Character he gives of thoſe Perſons of whom he was ſpeaking, who hold the truth of God in unrighteouſneſs; becauſe that which may be known of God is manifeſt in them, for God hath ſhewn it unto them; and this he proves, becauſe thoſe who were deſtitute of Divine Revelation, were not without all knowledge of God, being led by the ſight of this viſible World, to the knowledge of an inviſible Being and Power that was the Author of it, ver. 20, 21. For the inviſible things of him from the Creation of the World are clearly ſeen, being underſtood by the things which are made, even his Eternal Power and Godhead, ſo that they are without excuſe; becauſe that when they knew God, they glorified him not as God. (Haec eſt ſumma delicti, nolle agnoſcere, quem ignorare non poſſis, ſaith Tertullian to the Heathen; This is the height of thy fault, not to acknowledge him, whom thou canſt not but know, not to own him, of whom thou canſt not be ignorant if thou wouldſt;) neither were thankful; they did not pay thoſe acknowledgments to him which of right were due to the Author of their Being, and of all good things; but became vain in their imaginations; foreign, they were fool'd with their own Reaſonings. This he ſpeaks of the Philoſophers, who in thoſe great Arguments of the B…ing and Providence of God, the Immo…allity of the Soul, and the Rewards of another World, had loſt the truth by too much ſubtlety about it, and had diſputed themſelves into doubt and uncertainty about thoſe things which were naturally known; for nimium alter…ando veritas amittitur; Truth is many times …loſt by too much Contention and Diſpute about it; and by too eager a purſuit of it, Men many times out-run it, and leave it behind; ver. 22. and profeſſing themſelves to be Wiſe, they became Fools. Men never play the fools more, than by endeavouring to be over ſubtle and wiſe; ver. 23. and changed the glory of the incorruptible God, into an Image made like to corruptible Man, and to Birds, four footed Beaſts, and creeping things; here he ſpeaks of the ſottiſhneſs of their Idolatry, whereby they provoked God to give them up to all manner of lewdneſs and impurity; ver. 24. wherefore God alſo gave them up unto uncleanneſs, through the luſts of their own hearts; and again, ver. 26. for this Cauſe God gave them up to vile affections; and then he innumerates the abominable Luſts and Vices they were guilty of, notwithſtanding their Natural acknowledgment of the Divine Juſtice, ver. 32. who knowing the judgment of God, that they which commit ſuch things are worthy of death, not only do the ſame, but have pleaſure in them that do them. By all which it appears that he ſpeaks of the Heathen, who offended againſt the Natural Light of their own Minds, and therefore were without excuſe. Quam ſib… veniam ſperare poſſun… impie…atis ſuae, qui non agnoſcunt cultum ejus, quem prorsùs ignorari ab hominibus fas non eſt? ſaith Lactantius, How can they hope for pardon of their impiety, who deny to worſhip that God, of whom it is not poſſible Mankind ſhould be wholly ignorant?
So that this is To hold the truth in unrighteouſneſs, injuriouſly to ſuppreſs it, and to hinder the power and efficacy of it upon our Minds and Actions; for ſo the word foreign ſometimes ſignifies, as well as to hold faſt; and this every Man does, who acts contrary to what he believes and knows; he offers violence to the ligh… of his own Mind, and does injury to the truth, and keeps that a Priſoner, which would ſet him free; ye ſhall know the truth (ſays our Lord) and the truth ſhall make you free.
And this is one of the higheſt aggravations of the Sins of Men, to offend againſt Knowledge, and that light which God hath ſet up in every Man's Mind. If Men wander and ſtumble in the dark, it is not to be wondred at, many times it is unavoidable, and no care can prevent it: but in the light it is expected Men ſhould look before them, and diſcern their way. That Natural Light which the Heathens had, tho' it was but comparatively dim and imperfect, yet the Apoſtle takes notice of it as a great aggravation of their Idolatrous and Abominable Practices. Thoſe natural Notions which all Men have of God, if they had in any meaſure attended to them, and govern'd themſelves by them, might have been ſufficient to have preſerved them from diſhonouring the Deity, by worſhiping Creatures inſtead of God; the common light of Nature was enough to have diſcovered to them the evil of thoſe lewd and unnatural practices, which many of them were guilty of: but they detained and ſuppreſt the truth moſt injuriouſly, and would not ſuffer it to have its natural and proper influence upon them; and this is that which left them without excuſe, that from the light of Nature they had knowledge enough to have done better, and to have preſerved them from thoſe great Crimes which were ſo common among them.
And if this was ſo great an aggravation of the impiety and wickedneſs of the Heathen, and left them without excuſe; what Apology can be made for the impiety and unrighteouſneſs of Chriſtians, who have ſo ſtrong and clear a light to diſcover to them their duty, and the danger of neglecting it, to whom the wrath of God is plainly revealed from Heaven, againſt all ungodlineſs and unrighteouſneſs of Men? The Truths of the Goſpel are ſo very clear and powerful, and ſuch an improvement of Natural light, that Men muſt uſe great force and violence to ſuppreſs them, and to hinder the efficacy of them upon their lives. And this is a certain Rule, by how much the greater our Knowledge, by ſo much the leſs is our Excuſe, and ſo much the greater Puniſhment is due to our faults. So our Lord hath told us, Luke 12. 47. That Servant which knew his Lord's will, and prepared not himſelf, neither did according to his will, ſhall be beaten with many ſtripes. And John 9. 41. If ye were blind (ſays our Saviour to the Jews) ye ſhould have no ſin. So much ignorance as there is of our Duty, ſo much abatement of the wilfulneſs of our faults: but if we ſin wilfully, after we have received the knowledge of the truth, there remains no more Sacrifice for ſin, but a fearful expectation of Judgment and fiery indignation, ſays the Apoſtle to the Hebrews, Chap. 10. 26, 27. If we ſin wilfully after we have received the knowledge of the truth; implying, that Men cannot pretend ignorance for their faults, after ſo clear a revelation of the will of God, as is made to Mankind by the Goſpel.
And upon this Conſideration it is, that our Saviour doth ſo aggravate the impenitency and unbelief of the Jews, becauſe it was in oppoſition to all the advantages of Knowledge, which can be imagined to be afforded to Mankind, John 15. 22, 23, 24. If I had not come and ſpoken unto them, they had not had ſin; that is, in Compariſon their Sin had been much more excuſable; but now they have no cloak for their ſin. He that hateth me, hateth my Father alſo. If I had not done among them the works which none other Man did, they had not had ſin; but now have they both ſeen, and hated both me, and my Father. How is that? Our Saviour means, that they had now ſinned againſt all the advantages of knowing the will of God, that Mankind could poſſibly have; at once oppoſing Natural Light, which was the diſpenſation of the Father; and the cleareſt revelation of God's will, in the Diſpenſation of the Goſpel by his Son; Now have they both ſeen and hated both Me and my Father.
The two remaining Obſervations I ſhall reſerve to another Opportunity.