Discourses of the Great Duties of Natural Religion, Sermon 11
SERMON XI.
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.
I Have handled Four of the Obſervations which I rais'd from theſe Words, and ſhall now proceed to the other Two that remain.
Fifth Obſervation, That the Natural Knowledge which Men have of God, if they live contrary to it, is a ſufficient evidence of their holding the tr…th of God i… un…ghteouſneſs. For th… …eaſon why the Apoſtle chargeth them with this, is, Becauſe that which may be known of God is manifeſt, in that God hath ſhewed it …nto them.
There is a Natural Knowledge of God, and of the Duty we owe to him, which the Apoſtle calls foreign, that of God which is obvious to be known by the light of Nature, and is as much as is abſolutely neceſſary for us to know. There is ſomething of God that is incomprehenſible, and beyond the reach of our Underſtandings; but his Being and Eſſential Perfections may be known, which he calls his Eternal Power and Godhead; th…ſe he tells us are clearly ſeen, being underſtood by the things which are made; that is, the Creation of the World is a plain demonſtration to Men, of the Being and Power of God; and if ſo, then God is naturally …nown to Men; the contrary whereof Socinus poſitively maintains, tho' therein he be forſaken by moſt of his Followers; an Opinion, in my Judgment, very unworthy of one, who, not without Reaſon, was eſteemed ſo great a Maſter of Reaſon; and (tho' I believe he did not ſee it) undermining the ſtrongeſt and ſureſt Foundation of all Religion, which, when the Natural Notions of God are once taken away, will certainly want its beſt ſupport. Beſides that by denying any Natural Knowledge of God, and his Eſſential Perfections, he freely gives away one of the moſt plauſible grounds of oppoſing the Doctrine of the Trinity. But becauſe this is a Matter of great Conſequence, and he was a great Man, and is not to be confuted by contempt, but by better Reaſon, if it can be found; I will Conſider his Reaſons for this Opinion, and return a particular Anſwer to them.
Firſt, He ſays that if the Knowledge of God were Natural, it would not be of Faith; but the Apoſtle ſays, that we muſt believe that he is. The force of which Argument, if it have any, lies in this, that the Object of Faith is Divine Revelation, and therefore we cannot be ſaid to believe what we Naturally know. The Schoolmen indeed ſay ſo; but the Scripture uſeth the word Faith more largely, for a rela perſwaſion of any thing, whether grounded upon Senſe, or Reaſon, or Divine Revelation. And our Saviour's Speech to Thomas, Becauſe thou haſt ſeen, thou haſt believed, does ſufficiently intimate, that a Man may believe what he ſees; and if ſo, what ſhould hinder, but that a Man may be ſaid to believe what he Naturally knows; that is, be really perſwaded that there is a God from Natural Light?
Secondly, His next Argument is, becauſe the ſame Apoſtle concludes Enoch to have believed God, becauſe he pleaſed God, and without Faith it is impoſſible to pleaſe him. From whence he ſays it is certain that Men may be without this Belief, which if it be Natural they cannot. Indeed if the Apoſtle had ſaid, that whoever believes a God, muſt of neceſſity obey and pleaſe him, then the Inference had been good, that all Men do not Naturally believe a God, becauſe it is certain they do not pleaſe him: but it is not good the other way, no more than if a Man ſhould argue thus, that becauſe whoever acts reaſonably, muſt be endowed with Reaſon, therefore Men are not Naturally endowed with Reaſon. For as Men may Naturally be endowed with Reaſon, and yet not always make uſe of it; ſo Men may Naturally know and believe a God, and yet not be careful to pleaſe him.
His Third Argument is, that the Scripture ſays that there are ſome that do not believe a God, for which he cites that of David, The Fool hath ſaid in his heart there is no God; which certainly proves, that bad Men live ſo, as if they believed there were no God; nay, it may farther import, that they endeavour as much as they can, to ſtifle and extinguiſh the belief of a God in their Minds, and would gladly perſwade themſelves there is no God, becauſe it is convenient for them there ſhould be none; and whether David meant ſo or not, it is very probable that ſome may arrive to that height of Impiety, as for a time at leaſt, and in ſome moods, to disbelieve a God, and to be very confident of the Arguments on that ſide. But what then? Is the Knowledge and Belief of a God therefore not Natural to Mankind? Nature it ſelf, as conſtant and uniform as it is, admits of ſome Irregularities and Exceptions, in Effects that are meerly Natural, much more in thoſe which have ſomething in them that is voluntary, and depends upon the good or bad uſe of our Reaſon and Underſtanding; and there is no arguing from what is Monſtrous, againſt what is Natural. It is Natural for Men to have five Fingers upon a Hand, and yet ſome are born otherwiſe: but in voluntary Agents, that which is Natural may be perverted, and in a great meaſure extinguiſht in ſome particular inſtances; ſo that there is no force at all in this Objection.
His Fourth and laſt Argument is, that there have not only been particular Perſons, but whole Nations who have had no ſenſe, nor ſo much as ſuſpicion of a Deity. This I confeſs were of great force, if it were true; and for the proof of this, he produceth the inſtance of Braſil in America. But I utterly deny the matter of fact and Hiſtory, and challenge any Man to bring good teſtimony, not only of any Nation, but of any City in the World, that ever were profeſſed Atheiſts. I know this was affirmed of ſome part of Braſil, by ſome of the firſt Diſcoverers, who yet at the ſame time owned, that theſe very People did moſt expreſly believe the immortality of the Soul, and the Rewards and Puniſhments of another Life; Opinions which no Man can well reconcile with the denial and disbelief of a Deity. But to put an end to this Argument, later and more perfect diſcoveries have found this not to be true, and do aſſure us upon better acquaintance with thoſe barbarous People, that they are deeply poſſeſt with the belief of One ſupream God, who made and governs the World.
Having thus given a particular Anſwer to Socinus his Arguments againſt the Natural knowledge of a God, I will now briefly offer ſome Arguments for it. And to prove that the knowledge and belief of a God is natural to Mankind, my
Firſt Argument ſhall be from the Univerſal Conſent in this matter, of all Nations in all Ages. And this is an Argument of great force, there being no better way to prove any thing to be natural to any kind of Being, than if it be generally found in the whole Kind. Omnium conſenſus naturae vox eſt, the Conſent of all is the voice of Nature, ſaith Tully. And indeed by what other Argument can we prove that Reaſon, and Speech, and an Inclination to Society are Natural to Men; but that theſe belong to the whole Kind?
Secondly, Unleſs the Knowledge of God and his Eſſential Perfections be Natural, I do not ſee what ſufficient and certain foundation there can be of Revealed Religion. For unleſs we naturally know God to be a Being of all perfection, and conſequently that whatever he ſays is true, I cannot ſee what Divine Revelation can ſignifie. For God's revealing or declaring ſuch a thing to us, is no neceſſary Argument that it is ſo, unleſs antecedently to this Revelation, we be poſſeſt firmly with this Principle, that whatever God ſays is true. And whatever is known antecedently to Revelation, muſt be known by Natural Light, and by Reaſonings and Deductions from Natural Principles. I might further add to this Argument, that the only ſtandard and meaſure to judge of Divine Revelations, and to diſtinguiſh between what are true, and what are counterfeit, are the Natural Notions which Men have of God, and of his Eſſential Perfections.
Thirdly, If the Notion of a God be not Natural, I do not ſee how Men can have any Natural Notion of the difference of Moral Good and Evil, Juſt, and Unjuſt. For if I do not naturally know there is a God, how can I naturally know that there is any Law obliging to the one, and forbidding the other? all Law and Obligation to Obedience, neceſſarily ſuppoſing the Authority of a Superiour Being. But the Apoſtle expreſly aſſerts, that the Gentiles who were deſtitute of a Revealed Law, were a Law unto themſelves; but there cannot be a Natural Law obliging Mankind, unleſs God be Naturally known to them.
And this Socinus himſelf in his Diſcourſe upon this very Argument is forced to acknowledge. In all Men (ſays he) there is Naturally a difference of Juſt, and Unjuſt, or at leaſt there is planted in all Men an acknowledgment that Juſt ought to be preferr'd be…ore Unjuſt, and that which is honeſt, before the contrary; and this is nothing elſe but the Word of God wit…in a Man, which whoſoever obeys, in ſo doing obeys God, tho' otherwiſe he neither know nor think there is a God; and there is no doubt but he that thus obeys God, is accepted of him. So that here is an acknowledgement of a Natural Obligation to a Law, without any Natural Knowledge of a Superior Authority; which I think cannot be; and which is worſe, that a Man may obey God acceptably, without knowing and believing there is a God; which direc…ly thwarts the ground of his firſt Argument, from thoſe words of the Apoſtle, Without Faith it is impoſſible to pleaſe God; for he that cometh to God, that is, he that will be Religious and pleaſe God, muſt believe that he is; ſo hard is it for any Man to contradict Nature, without contradicting himſelf.
Fourthly, My laſt Argument I ground upon the words of the Apoſtle in my Text, That which may be known of God, is manifeſt in them; for God hath ſhewed it unto them. Is manifeſt in them, foreign among them, God hath ſufficiently manifeſted it to Mankind. And which way hath God done this? by Revelation? or by the Natural Light of Reaſon? He tells us at the 20th ver. For the inviſible things of him from the Creation of the World are clearly ſeen; that is, God, who in himſelf is inviſible, ever ſince he hath Created the World, hath given a viſible Demonſtration of himſelf, that is, of his Eternal Power and Godhead, being underſtood by the things which are made. The plain ſenſe of the whole is, that this wiſe and wonderful frame of the World, which cannot Reaſonably be aſcribed to any other Cauſe but God, is a ſenſible Demonſtration to all Mankind, of an Eternal and Powerful Being that was the Author and Framer of it. The only Queſtion now is, Whether this Text ſpeak of the Knowledge of God by particular Revelation, or by Natural Light and Reaſon, from the contemplation of the Works of God? Socinus having no other way to avoid the force of this Text, will needs underſtand it of the Knowledge of God by the Revelation of the Goſpel. His words are theſe; The Apoſtle therefore ſays in this place, that the Eternal Godhead of God, that is, that which God would always have us to do (for the Godhead is ſometimes taken in this ſenſe) and his Eternal Power, that is, his Promiſe which never fails, (in which ſenſe he ſaid a little before that the Goſpel is the Power of God) theſe I ſay, which were never ſeen by Men, that is, were never known to them ſince the Creation of the World, are known by his Works; that is, by the wonderful Operation of God, and Divine Men, eſpecially of Chriſt and his Apoſtles. Theſe are his very words, and now I refer it to any indifferent Judgment, whether this be not a very forced and conſtrained Interpretation of this Text; and whether that which I have before given, be not infinitely more free and natural, and every way more agreeable to the obvious ſenſe of the words, and the ſcope of the Apoſtle's Argument. For he plainly ſpeaks of the Heathen, and proves them to be inexcuſable, becauſe they held the truth in unrighteouſneſs, and having a Natural Knowledge of God, from the contemplation of his Works, and the things which are made, they did not glorifie him as God. And therefore I ſhall not trouble my ſelf to give any other Anſwer to it; for by the abſurd violence of it in every part, it confutes it ſelf more effectually than any Diſcourſe about it can do.
I have been the larger upon this, becauſe it is a Matter of ſo great Conſequence, and lies at the bottom of all Religion. For the Natural Knowledge which Men have of God, is, when all is done, the ſureſt and faſteſt hold that Religion hath on Humane Nature. Beſides, how ſhould God judge that part of the World who are wholly deſtitute of Divine Revelation, if they had no Natural Knowledge of him, and conſequently could not be under the direction and government of any Law? For where there is no Law, there is no Tranſgreſſion; and where Men are guilty o… the breach of no Law, they cannot be Judged and Condemned for it; for the Judgment of God is according to truth.
And now this being eſtabliſht, that Men have a Natural Knowledge of God; if they contradict it by their Life and Practice, they are guilty of detaining the truth of God in unrighteouſneſs. For by this Argument the Apoſtle proves the Heathen to be guilty of holding the truth in unrighteouſneſs, becauſe notwithſtanding the Natural Knowledge which they had of God by the things which were made, they lived in the practice of groſs Idolatry, and the moſt abominable Sins and Vices.
And this concerns us much more, who have the glorious Light of the Goſpel added to the Light of Nature. For if they who offended againſt the Light of Nature, were liable to the judgment of God, of how much ſorer Puniſhment ſhall we be thought worthy, if we neglect thoſe infinite advantages which the Revelation of the Goſpel hath ſuperadded to Natural Light? He hath now ſet our Duty in the cleareſt and ſtrongeſt Light that ever was afforded to Mankind, ſo that if we will not now Believe and Repent, there is no Remedy for us, but we muſt die in our ſins; if we ſin wilfully, after ſo much knowledge of the truth, there remains no more Sacrifice for Sin; but a fearful looking for of Judgment, and fiery indignation to conſume us.
The Summ of what hath been ſaid on this Argument, is briefly this; that Men have a Natural Knowledge of God, and of thoſe great Duties which reſult from the Knowledge of him; ſo that whatever Men ſay and pretend, as to the main things of Religion, the Worſhip of God, and Juſtice and Righteouſneſs toward Men, ſetting aſide Divine Revelation, we are all Naturally convinc'd of our Duty, and of what we ought to do, and thoſe who live in a bad Courſe, need only be put in mind of what they naturally know, better than any body elſe can tell them, that they are in a bad Courſe; ſo that I may appeal to all wicked Men from themſelves, raſh, and heated, and intoxicated with Pleaſure and Vanity, tranſported and hurried away by Luſt and Paſſion; to themſelves ſerious and compoſed, and in a cool and conſiderate temper. And can any ſober Man forbear to follow the Convictions of his own Mind, and to reſolve to do what he inwardly conſents to as beſt? Let us but be true to our ſelves, and obey the Dictates of our own Minds, and give leave to our own Conſciences to Counſel us, and tell us what we ought to do, and we ſhall be a Law to our ſelves. I proceed to the
Sixth and laſt Obſervation, namely, that the clear Revelation of the wrath of God in the Goſpel, againſt the impiety and unrighteouſneſs of Men, is one principal thing, which renders it ſo very powerful and likely a means for the Salvation of Mankind. For the Apoſtle inſtanceth in two things, which give the Goſpel ſo great an advantage to this purpoſe, the Mercy of God to Penitent Sinners, and his Severity toward the Impenitent; both which are ſo fully and clearly revealed in the Goſpel. The Goſpel is the power of God to Salvation, to every one that believeth, beca…ſe therein the Righteouſneſs of God is revealed; that is, his great Grace and Mercy in the Juſtification and Pardon of Sinners by Jeſus Chriſt, which I have already ſhewn to be meant by the Righteouſneſs of God, by comparing this with the Explication which is given of the Righteouſneſs of God, Chap. 3. ver. 22.
The other Reaſon which he gives of the Goſpel's being the power of God to Salvation, is the plain declaration of the Severity of God toward Impenitent Sinners, Becauſe therein alſo the wrath of God is revealed from Heaven, againſt all ungodlineſs and unrighteouſneſs of Men. The force of which Argument will appear, if we conſider theſe following Particulars.
Firſt, That the Declarations of the Goſpel in this Matter are ſo plain and expreſs.
Secondly, That they are very dreadful, and terrible.
Thirdly, That there is no ſafety or hope of impunity for Men that go on and continue in their Sins.
Fourthly, That this Argument will take hold of the moſt deſperate and pro…ligate Sinners, and ſtill retain its force upon the Minds of Men, when all other Conſiderations fail, and are of little or no efficacy. And,
Fifthly, That no Religion in the World can urge this Argument with that force and advantage that Chriſtianity does.
Firſt, That the declarations of the Goſpel in this Matter, are moſt plain and expreſs; and that not only againſt Sin and Wickedneſs in general, but againſt particular Sins and Vices; ſo that no Man that lives in any Evil and Vicious Courſe, can be ignorant of his danger. Our Lord hath told us in general, what ſhall be the Doom of the Workers of Iniquity, yea, tho' they may have owned him, and made profeſſion of his Name, Mat. 7. 21. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Many will ſay unto me in that day, Lord, Lord, &c. then will I profeſs unto them, I never knew you, depart from me ye that work Iniquity. Math. 13. 49, 50. So ſhall it be at the end of the World, the Angels ſhall come forth and ſever the Wicked from among the Juſt, and ſhall caſt them into the furnace of fire, there ſhall be wailing, and gnaſhing of teeth, Math. 25. 46. The Wicked ſhall go away into Everlaſting Puniſhment, but the Righteous into Life Eternal. Joh. 5. 28, 29. The hour is coming, in which all that are in the graves ſhall hear his voice, and ſhall come forth; they that have done good, unto the Reſurrection of Life, and they that have done evil, unto the Reſurrection of Damnatiom. Rom. 2. 6. St. Paul tells us that there is a Day of wrath, and of the Revelation of the Righteous Judgment of God, who will render to every Man according to his deeds; to them who obey not the truth, but obey unrighteouſneſs, indignation and wrath, tribulation and anguiſh upon every ſoul of Man that doth evil. 2 Theſ. 1. 7, 8, 9. That the Lord Jeſus ſhall be revealed from Heaven, with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt; who ſhall be puniſht with everlaſting deſtruction from the preſence of the Lord, and from the glory of his Power. Nothing can be more plain and expreſs than theſe general declarations of the wrath of God againſt Sinners; that there is a Day of Judgment appointed, and a Judge conſtituted to take cogniſance of the Actions of Men, to paſs a ſevere Sentence, and to inflict a terrible Puniſhment upon the workers of Iniquity.
More particularly our Lord and his Apoſtles have denounced the wrath of God againſt particular Sin… and Vices. In ſeveral places of the New Teſtament, there are Catalogues given of particular Sins, the practice whereof will certainly ſhut Men out of the Kingdom of Heaven, and expoſe them to the wrath and vengeance of God. 1 Cor. 6. 9, 10. Know ye not that the Unrighteous ſhall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abuſers of themſelves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, ſhall inherit the Kingdom of God. So likewiſe, Gal. 5. 19, 20, 21. The works of the fleſh are manifeſt, which are theſe, Adultery, Fornication, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Hereſies, Envyings, Murthers, Drunkenneſs, Revellings, and ſuch like, of which I tell you before, as I have likewiſe told you in times paſt, that they that do ſuch things ſhall not inherit the Kingdom of God. Col. 3. 5, 6. Morti…ie therefore your Members upon Earth, Fornication, Uncleanneſs, Inordinate Affection, Evil Concupiſcence, and Covetouſneſs, which is Idolatry, for which things ſake the wrath of God cometh on the Children of diſobedience. Rev. 21. 8. The fearful and unbelieving, (that is, thoſe who rejected the Chriſtian Religion, notwithſtanding the clear Evidence that was offer'd for it, and thoſe who out of fear ſhould Apoſtatize from it,) The fearful and unbelieving, and the abominable, (that is, thoſe who were guilty of unnatural Luſts, not fit to be named) and Murderers, and Whoremongers, and Sor…erers, and Idolaters, and all Liars (that is, all ſorts of falſe and deceitful and perfidious Perſons) ſhall have their part in the Lake which burns with fire and brimſtone, whi…h is the ſecond death.
And not only theſe groſs and notorious Sins, which are ſuch plain violations of the Law and Light of Nature; but thoſe wherein Mankind have been apt to take more liberty, as if they were not ſufficiently convinced of the evil of them; as the reſiſting of Civil Authority, which the Apoſtle tells us, they that are guilty of, ſhall receive to themſelves damnation, Rom. 13. 2. Profane Swearing in common Converſation, which St. James tells us brings Men under the danger of damnation, Ch. 5. 12. Above all things, my Brethren, ſwear not, leſt ye fall under Condemnation. Nay, our Saviour hath told us plainly, that not only for wicked actions, but for every evil and ſinful word, Men are obnoxious to the Judgment of God. So our Lord aſſures us, Mat. 12. 36, 37. I ſay unto you, that every idle word that Men ſhall ſpeak, they ſhall give an account thereof in the Day of Judgment. For by thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned. He had ſpoken before of that great and unpardonable Sin of Blaſpheming the Holy Ghoſt; and becauſe this might be thought great ſeverity for evil words, he declares the Reaſon more fully, becauſe words ſhew the Mind and Temper of the Man, ver. 34. For out of the abundance of the heart the mouth ſpeaketh. The Character of the Man is ſhewn by his words, ſaith Menander. Profert enim mores plerumque oratio (ſaith Quintilian) & animi ſecreta detegit; A Man's Speech diſcovers his Manners, and the ſecrets of his heart; ut vivit etiam quemque dicere, Men commonly ſpeak as they live; and therefore our Saviour adds, A good Man out of the good treaſure of his heart, bringeth forth good things; and an evil Man out of the evil treaſure of his heart bringeth forth evil things: but I ſay unto you, that every idle word, foreign, by which I do not think our Saviour means, that Men ſhall be call'd to a ſolemn account at the Day of Judgment, for every trifling and impertinent and unprofitable word, but every wicked and ſinful word of any kind; as if he had ſaid, do you think this ſevere to ma…e words an unpardonable fault? I ſay unto you, that Men ſhall not only be condemned for their mali…ious and blaſphemous ſpeeches againſt the Holy Ghoſt; but they ſhall likewiſe give a ſtrict account for all other wicked and ſinful ſpeeches in any kind, tho' much inferiour to this. And this is not only moſt agreeable to the ſcope of our Saviour, but is confirmed by ſome Greek Copies, in which it is foreign, every wicked word which Men ſhall ſpeak, they ſhall be accountable for it at the Day of Judgment. But this by the by.
Our Saviour likewiſe tells us, that Men ſhall not only be proceeded againſt for Sins of Commiſſion, but for the bare Omiſſion and Neglect of their Duty, eſpecially in Works of Mercy and Charity; for not feeding the hungry, and the like, as we ſee Mat. 25. and that for the omiſſion of theſe, he will paſs that terrible Sentence, Depart ye Curſed, &c. So that it nearly concerns us to be careful of our whole Life, of all our Words and Actions, ſince the Goſpel hath ſo plainly and expreſly declared, that for all theſe things God will bring us into Judgment. And if the threatnings of the Goſpel be true, What manner of Perſons ought we to be, in all holy Converſation and Godlineſs?
Secondly, As the threatnings of the Goſpel are very plain and expreſs, ſo are they likewiſe very dreadful and terrible. I want words to expreſs the leaſt part of the terrour of them; and yet the expreſſions of Scripture concerning the miſery and puniſhment of Sinners in another World, are ſuch as may juſtly raiſe amazement and horror in thoſe that hear them. Sometimes it is expreſt by a departing from God, and a perpetual baniſhment from his preſence, who is the Fountain of all Comfort, and Joy, and Happineſs; ſometimes by the loſs of our Souls, or our ſelves. What ſhall it profit a Man to gain the whole World, and loſe his own Soul? Or, (as it is in another Evangeliſt) to loſe himſelf? Not that our Being ſhall be deſtroyed; that would be a happy loſs indeed, to him that is Sentenced to be for ever miſerable; but the Man ſhall ſtill remain, and his Body and Soul continue to be the Foundation of his miſery, and a Scene of perpetual woe and diſcontent, which our Saviour calls the deſtroying of Body and Soul in Hell, or going into everlaſting puniſhment, where there ſhall be wailing and gnaſhing of teeth, where the worm dies not, and the fire is not quenched. Could I repreſent to you the horror of that diſmal Priſon, into which Wicked and Impure Souls are to be thruſt, and the miſery they muſt there endure, without the leaſt ſpark of Comfort, or glimering of Hope, how they wail and groan under the intolerable wrath of God, the inſolent ſcorn and cruelty of Devils, the ſevere laſhes and ſtings, the raging anguiſh and horrible deſpair of their own minds, without intermiſſion, without pity, and without hope of ever ſeeing an end of that miſery, which yet is unſupportable for one moment; could I repreſent theſe things to you according to the terror of them, what effect muſt they have upon us? and with what patience could any Man bear to think of plunging himſelf into this miſery? and by his own wilful fault and folly to endanger his coming into this place and ſtate of torments? Eſpecially if we conſider in the
Third place, that the Goſpel hath likewiſe declared, that there is no avoiding of this miſery, no hopes of impunity, if Men go on and continue in their Sins. The terms of the Goſpel in this are peremptory, that except we Repent, we ſhall periſh; that without holineſs, no Man ſhall ſee the Lord, that the unrighteous ſhall not inherit the Kingdom of God. And this is a very preſſing Conſideration, and brings the Matter to a ſhort and plain iſſue. Either we muſt leave our Sins, or die in them; either we muſt Repent of them, or be Judged for them; either we muſt …orſake our Sins, and break off that wicked Courſe which we have lived in, or we muſt quit all hopes of Heaven and Happineſs, nay we cannot eſcape the damnation of Hell. The clear revelation of a future Judgment is ſo preſſing an Argument to Repentance, as no Man can in Reaſon reſiſt, that hath not a mind to be miſerable. Now (ſaith St. Paul to the Athenians) he ſtraightly chargeth all Men every where to Repent, becauſe he hath appointed a Day in the which he will judge the World in Righteouſneſs.
Men may cheat themſelves, or ſuffer themſelves to be deluded by others, about ſeveral means and devices of reconciling a wicked Life, with the hopes of Heaven and Eternal Salvation; as by mingling ſome pangs of ſorrow for Sin, and ſome hot Fits of Devotion, with a ſinful Life; which is only the interruption of a wicked Courſe, without Reformation and amendment of Life: but let no Man deceive you with vain words; for our Bleſſed Saviour hath provided no other ways to ſave Men, but upon the terms of Repentance, and Obedience.
Fourthly, This Argument takes hold of the moſt deſperate and profligate Sinners, and ſtill retains its force upon the Minds of Men, when almoſt all other Conſiderations fail, and have loſt their efficacy upon us. Many Men are gone ſo far in an Evil Courſe, that neither ſhame of their Vices, nor the love of God and Virtue, nor the hopes of Heaven are of any force with them, to reclaim them and bring them to a better Mind: but there is one handle yet left, whereby to lay hold of them, and that is their Fear. This is a Paſſion that lies deep in our Nature, being founded in ſelf-preſervation, and ſticks ſo cloſe to us, that we cannot quit our ſelves of it, nor ſhake it off. … may put off ingenuity, and … all Obligations of gratitude, Men may harden their Foreheads, and Conquer all ſenſe of ſhame: but they can never perfectly ſti…le and ſubdue their Fears, they can hardly ſo extinguiſh the fear of Hell, but that ſome ſparks of that Fire will ever and anon be flying about in their Conſciences, eſpecially when they are made ſober, and brought to themſelves by affliction, and by the preſent apprehenſions of Death, have a nearer ſight of another World. And if it was ſo hard for the Heathen to Conquer theſe apprehenſions, how much harder muſt it be to Chriſtians, who have ſo much greater aſſurance of theſe things, and to whom the wrath of God is ſo clearly revealed from Heaven, againſt all ungodlineſs and unrighteouſneſs of Men.
Fifthly, No Religion in the World ever urged this Argument upon Men, with that force and advantage which Chriſtianity does. The Philoſophy of the Heathen gave Men no ſteady aſſurance of the thing; the moſt knowing Perſons among them were not agreed about a Future State; the greateſt part of them ſpake but doubtfully concerning another Life. And beſides the natural jealouſies and ſuſpicions of Mankind concerning theſe things, they had only ſome fair probabilities of Reaſon, and the Authority of their Poets, who talkt they knew not what about the Elizian Fields, and the Infernal Regions, and the three Judges of Hell; ſo that the Wiſeſt among them, had hardly aſſurance enough in themſelves of the truth of the thing, to preſs it upon others with any great confidence, and therefore it was not likely to have any great efficacy upon the generality of Mankind.
As for the Jewiſh Religion, tho' that ſuppoſed and took for granted the Rewards of another World, as a Principle of Natural Religion; yet in the Law of Moſes there was no particular and expreſs Revelation of the Life of the World to come; and what was deduced from it, was by remote and obſcure Conſequence. Temporal Promiſes and Threatnings it had many and clear, and their Eyes were ſo dazled with theſe, that it is probable that the generality of them did but little conſider duplicate page duplicate page a Future State, 'till they fell into great temporal Calamities under the Grecian and Roman Empires, whereby they were almoſt neceſſarily awakened to the Conſideration and hopes of a better Life, to relieve them under their preſent Evils and Sufferings; and yet even in that time they were divided into two great Factions about this Matter, the one affirming, and the other as conſidently denying any Life after this. But the Goſpel hath brought Life and Immortality …o light, and we are aſſured from Heaven of the truth and reality of another State, and a Future Judgment. The Son of God was ſent into the World to preach this Doctrine, and roſe again from the Dead, and was taken up into Heaven, for a viſible demonſtration to all Mankind of another Life after this, and conſequently of a Future Judgment, which no Man ever doubted of, that did firmly believe a Future State.
The Sum of all that I have ſaid is this; the Goſpel hath plainly declared to us, that the only way to Salvation is by forſaking our Sins, and living a Holy and Virtuous Life; and the moſt effectual Argument in the World to perſwade Men to this, is the conſideration of the infinite danger that a ſinful Courſe expoſeth Men to, ſince the wrath of God continually hangs over Sinners, and if they continue in their Sins, will certainly fall upon them, and overwhelm them with Miſery; and he that is not moved by this Argument, is loſt to all intents and purpoſes.
All that now remains, is to urge this Argument upon Men, and from the ſerious Conſideration of it, to perſwade them to Repent, and reform their wicked Lives. And was there ever Age wherein this was more needful? when Iniquity doth not only abound, but even rage among us; when Infidelity and Profaneneſs, and all manner of Lewdneſs and Vice appears ſo boldly and openly, and Men commit the greateſt Abominations without bluſhing at them; when Vice hath got ſuch head, that it can hardly bear to be …keckt and controll'd, and when, as the Roman Hiſtorian complains of his times, Ad ea tempora, quibus nec vitia noſtra nec remedia pati poſſumus, perventum eſt; things are come to that paſs, that we can neither bear ou… Vices, no… the Remedies of them. Our Vices are grown to a prodigious and intolerable height, and yet Men hardly have the patience to hear of them; and ſurely a Diſeaſe is then dangerous indeed, when it cannot bear the ſeverity that is neceſſary to a Cure. But yet, notwithſtanding this, we who are the Meſſengers of God to Men, to warn them of their ſin and danger, muſt not keep ſilence, and ſpare to tell them both of their ſins, and of the Judgment of God which hangs over them; that God will viſit for theſe things, and that his Soul will be avenged on ſuch a Nation as this. At leaſt we may have leave to warn others, who are not yet run to the ſame exceſs of riot, to ſave themſelves from this untoward generation. God's Judgments are abroad in the Earth, and call aloud upon us, to learn Righteouſneſs.
But this is but a ſmall Conſideration, in Compariſon of the Judgment of another World, which we who call our ſelves Chriſtians, do profeſs to believe, as one of the Chief Articles of our Faith. The Conſideration of this ſhould check and cool us in the heat of all our ſinful Pleaſures; and that bitter Irony of Solomon ſhould cut us to the heart; Rejoyce O young Man in thy youth, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy heart, and in the ſight of thine eyes; but know, that for all theſe things God will bring thee into judgment. Think often and ſeriouſly on that time, wherein the wrath of God, which is now revealed againſt ſin, ſhall be executed upon Sinners; and if we believe this, we are ſtrangely ſtupid and obſtinate, if we be not moved by it. The aſſurance of this made St Paul extreamly importunate in exhorting Men to avoid ſo great a danger. 2 Cor. 5. 10, 11. We muſt all appear before the Judgment Seat of Chriſt, that every one may receive the things done in the Body, according to what he hath done, whether it be good, or evil. Knowing therefore the terrors of the Lord, we perſwade Men. And if this ought to move us to take ſo great a care of others, much more of our ſelves. The Judgment to come is a very amazing Conſideration, it is a fearful thing to hear of it, but it will be much more terrible to ſee it, eſpecially to thoſe whoſe guilt muſt needs make them ſo heartily concern'd in the diſmal Conſequences of it; and yet as ſure as I ſtand, and you ſit here, this great and terrible Day of the Lord will come, and who may abide his coming! What will we do, when that Day ſhall ſurprize us careleſs and unprepared! what unſpeakable horror and amazement will then take hold of us! when lifting up our eyes to Heaven, we ſhall ſee the Son of Man coming in the Clouds of it, with Power, and great Glory; when that powerful voice which ſhall pierce the ears of the Dead ſhall ring through the World, Ariſe ye Dead, and come to Judgment; when the mighty Trumpet ſhall ſound, and wake the Sleepers of a thouſand years, and ſummon the diſperſed parts of the Bodies of all Men that ever lived, to rally together and take their place; and the Souls and Bodies of Men which have been ſo long ſtrangers to one another, ſhall meet and be united again, to receive the doom due to their deeds; what fear ſhall then ſurprize Sinners, and how will they tremble at the preſence of the great Judge, and for the glory of his Majeſty! How will their Conſciences flye in their faces, and their own hearts condemn them, for their wicked and ungodly Lives, and even prevent that Sentence which yet ſhall certainly be paſt and executed upon them. But I will proceed no further in this Argument, which hath ſo much of terror in it.
I will conclude my Sermon, as Solomon doth his Eccleſia…tes, Ch. 12. 13, 14. Let us hear the concluſion of the whole matter; fear God, and keep his Commandments, for this is the whole of Man; for God ſhall bring every work into Judgment, and every ſecret thing, whether it be good, or whether it be evil. To which I will only add that ſerious and merciful Admonition of a greater than Solomon, I mean the great Judge of the whole World, our bleſſed Lord and Saviour, Luke 21. 34, 35, 36. Take heed to your ſelves, leſt at any time your hearts be overcharged with ſurfeiting, and drunkenneſs, and the cares of this life, and ſo that day come upon you at unawares; for as a ſnare ſhall it come upon all them that dwell on the face of the whole Earth. Watch ye therefore, and pray always, that ye may be accouuted worthy to eſcape all theſe things that ſhall come to paſs, and to ſtand before the Son of Man; To whom with the Father, and the Holy Ghoſt, &c.