monstrous and unnatural, as for an ox to be without horns, or a bird to be without wings." And so Plutarch in like manner observes, that "Though there be many towns and cities without coin, without government, as it happens sometimes; yet,' says he, "I never heard or read in my life, of a city without a temple. And I believe it is as impossible, that there should be a society of men without religion, as to build a city without foundations."t Hence many persons, both ancient and modern, have thought religion to be the specific difference of man, and not reason; because there are so many apparent specimens of this in beasts, that in some instances it is hard to distinguish by this only between the brutal and human nature: whereas religion is peculiar to man, wherein no other sort of creatures do participate. For it is very plain that man, by his self-reflecting power, discerns himself to be a depending creature; which necessarily prompts him to pay homage to some superior being, on whom he thinks himself dependant. And therefore, if many of the pagans have worshipped for deities, those creatures which they thought most useful to them; it was not that they supposed them to be deities in reality, but because they looked upon them as representing the Deity, in those respects, wherein it was most beneficial to them. But now, while men are naturally addicted to profess some religion, as it comes in their way, that which they have the best opportunity to know; so at the same time they have, generally, a most rooted disaffection to sincere religion, such as should command their hearts, and govern their lives and practice. This is to be resolved in some measure into the justice and sovereignty of God. Into his justice, in not continuing to give that grace which men resist and contend against and though it is of infinite mercy that his grace does overcome in some instances, yet that it does not in all, is to be attributed to his sovereign dominion: in which he is not to be prescribed unto, as to his dispensations to his creatures, who have made themselves obnoxious to his displeasure. He is just, where he withholds any benefit; he is sovereignly gracious where he gives that assistance and power, which shall prevail against this enmity in the hearts of men. And when persons must have something of religion, and will have only that of it which is most tolerable, and does not bear hard upon corrupt nature; no wonder then, I say, if they take up with the bare * Max. Tyr. Dissert. 17. Sec. 5. Edit. Davis. Lond. 1740. quarto. + Plut adversus Colotem. See this point handled at large by the Author in his Living Temple Part 1 chap. 2. name, and content themselves with the mere form of godli ness. But to profess at such a rate is the most easy thing in .the world. 4. This may in some cases proceed, particularly in the Christian world, from an inward conviction of the importance and excellence of religion, arising from the light of Scripture, joined with the inefficacy of it. Very plain it is, that the light by which the truth of the Christian religion is discovered to any one, carries mighty conviction of its excellence along with it. It does so to any one who views the weight and importance of the Christian religion, and considers also the evidences of it which are superadded. A religion that came with triumphant evidence and glory into the world! spoken at first by the Son of God, and confirmed by them who heard him; God bearing them witness, by signs and wonders of the Holy Ghost. Heb. 2. 3, 4. Some do consider these things, and thereupon the light is so convincing, that they cannot withstand it, nor avoid receiving this religion as divine; but then, alas! it is too faint and impotent to govern their hearts and lives. It is powerful enough to convince their judgments and consciences; but too weak to change their minds, and influence their actions. Hence it is that there is in many a profession of the true religion, with a repugnant, inconsistent practice. 5. With some others, a profession of religion may proceed from mere sinister designs. They make a profession of religion, because it suits with their interests and private views; and serves to raise and establish their reputation, and by consequence to increase their gain. They could not do so well without it in such a country, and among such a people; so that gain and godliness with them are commensurate to each other. Therefore, since a profession alone serves their turn, and answers their purpose, what need is there of any more? What need has any man of more than will answer his end? “I will have no more to do with religion, but to serve my secular interest," will such a one say, if he speaks his own sense: "I design not to be saved by religion; but to live creditably in the world, and to suit my designs with those, with whom I live." Again, 6. With others it may proceed from a regard to their ancestors, from whom a religion has been transmitted to them. This is a thing that has descended from father to son; "I must therefore be of the religion of my fathers." This shews the reason why a religion so received, be it ever so good, should be so ineffectual; and have so little command of the hearts and lives of men: for its efficacy, and the grounds for receiv ing it, do as it were measure one another. The apostle Paul, speaking of the manner in which the Christian religion was received by the Thessalonians, says; They received it not as the word of man, but of God, which effectually worketh in them that believe. I Thes. 2. 18. Hence it appears plain, that where the religion of Jesus as coming from God is embraced on the authority of the divine word, and where men have their souls overawed by this apprehension, there it works effectually; but on the contrary where it is received without grounds, there it becomes ineffectual. Many are christians on the same grounds, and for the same reasons, that others are pagans, mahometans, or any thing else. And were they to give a true account of their faith, it would be this; "The religion that my forefathers were of, must be mine also." This is an argument, which, mutatis mutandis, serves as well to make the Mahometan religion true, as the Christian. And if it is so professed, without grounds or reasons, it is no wonder if it be without efficacy on men's lives and practice. 7. With others a profession of religion is taken up as a novelty. A veneration for antiquity has a great influence on some; while others are as fond of novelty. This was the case, it is likely, of many of those unsound christians, whom the apostle speaks of in this epistle to Titus. Christianity at this time could be but newly planted in Crete, it could be only in its infancy; and therefore many embraced it as a new thing, and were pleased with it on this account. Thus we may see, men of different tempers are swayed to the same end by contrary inducements. And we may add in the last place, 8. That nothing but custom can make the profession of religion to appear tolerable, where it is attended with a repugnant and contradictory practice. Were there but few instances of this kind, a man would not have the boldness to venture on an open course of wickedness, repugnant to the religion commonly professed where he lives, whilst he continued to make a profession of it himself. But it is very obvious to common experience, that many do emulate one another in that, which is most indecorous and unbecoming, even in that which is contrary to the common reason of all. How many gainful sorts of wickedness have ceased to be shameful now-a-days from their being common! For when the restraint of shame is taken off from the mind, it is a most easy thing then for a man to be wicked. Thus influenced by custom they justify one another in what their own sedate thoughts would condemn, if they would but allow themselves to think. And hence it is that men are able to reconcile two of the most inconsistent things in the world; a profession of the most pure religion with the most impure conversation. I should have proceeded to the fourth general head of discourse, but shall conclude with one dreadful and tremendous reflection. What apparent danger are we in, of losing that religion from among us, which is more generally professed at this day! principally because of the resistance and opposition, which is made against it, by the practices of those who profess it. For pray do but consider-What does God send his gospel among a people for? Does he aim at any end in this, or does he not? And can that be a wise, intelligent agent, who aims at no end? Or can we suppose him to act wisely who aims at no proportionable and suitable end? What then can we think the great God designed as his end, in sending the gospel into the world; in planting it in this, or any other nation? There are certainly fruits that he expects to receive; and therefore we find how express the threatenings are, when these fruits are withheld. Nothing less is threatened than the taking of the kingdom of God from them, and the giving it to a nation bringing forth the fruits thereof. Mat. 21. 43. Oh! the little correspondency of the hearts and spirits of men to the design of the gospel! And what a tremendous and melancholy prospect does this afford us! I should not be so afraid of comets and blazing stars †, nor of all the malice and subtilty of earth and hell combined together; I should never be afraid of these things, I say, even though the subtilty of our enemies was a thousand times greater than it is, if I could but see such a love of the gospel, joined to the enjoyment of it, as to form the heart, and influence the practice. But when I find it is God's way, and express threatening, that where the truth is not loved, there to give them up to strong delusions even to believe a lie, that they might be damned, who believed not the truth but had pleasure in unrighteousness, (2 Thes. 2. 10, 11, 12.) then I confess, I fear, I tremble. I know not why we should think ourselves exempt from a danger of this kind, when we consider how generally ineffectual the gospel is among us. Alas! why should we expect God to be indulgent towards us, in this respect, above all mankind? What have we the gospel for, if we never intend our spirits should be formed by it? If we have no design it should govern our lives, have not we of this nation reason to *N. B. The author here alludes to the famous comet which appeared in December 1630; and perhaps at the very time when this Bermon was preached, fear, inasmuch as we do not conform our practice to our religion, that we shall be suffered to conform our religion to our practice? We know there is a religion, too near at hand, that will allow and square well enough with the most vicious practice imaginable. Live as loosely as you will and confess your sins to a priest, and his absolution solves all. Surely we have reason to fear lest our acting contradictory to the end and design of our religion should even lead us to embrace that sottish one of the church of Rome. |