on those who lived of old under the Law of nature or any other
Law, or who since the coming of Christ have continued in the same
circumstances; it becomes us with great caution to enquire, because the
Scriptures have not explicitly and fully instructed us in that matter.
But, from certain expressions, occasionally dropped by the sacred
writers, such as—_that Christ died for all[25]; that God was in Christ
reconciling the world to himself[26]—that Christ is the propitiation
for our sins, and not for ours only, but also for the sins of the whole
world_[27]; from these, and other passages of the like nature, we are
authorised to conclude, that the benefits of Christ’s death do extend,
in _some sense_, to all men: that, though each will be judged by the
Law he lived under, the issue of that judgement will respect the death
of Christ: that their living again to receive the recompence of the
deeds done in the body, however Nature might suggest this event, is, in
fact, brought about through _the redemption that is in Christ_[28]: and
that whatever recompence they receive beyond what in strict justice is
due unto them, is to be placed entirely and singly to his account. Such
inferences, as these, are apparently reasonable, and just: nor do they
prejudice, in any degree, the hope and faith of a Christian: others may
have an interest in the blood of the cross; but our privilege is to
_know_ that we have it. The advantages flowing from this knowledge, are
infinite. And therefore good reason there is to hold, with the Apostle,
that, although _the living God be the Saviour of all men_, yet is he
_specially so of those that believe_[29].
On the whole, then, if men will be putting such a question to us, as
that of the text, _Wherefore then serveth the Law?_ to what end was the
_Christian Law_ given, if there be a prior Law of Nature, to which men
are responsible, and by which they will be judged? We are now prepared
to give them a satisfactory answer.
We say then, _first_, that the _Christian Law_, to whatever ends _it
serveth_, presupposes the existence of a _prior natural Law_, by which
its pretensions must be tried, and, of course, therefore, its honour is
supported.
But, _secondly_, and more directly, we answer, that the supposition
of such natural Law no way diminishes _the honour of the Christian
Law_; for that it serves to many the most important MORAL USES, over
and above those to which the Law of nature serves; and that, further,
it is of the most absolute NECESSITY to the accomplishment of its own
great purpose, _the redemption of the world_, which the Law of nature
could not effect, and which the divine wisdom ordained should only be
effected through Christ Jesus. _Lastly_, we reply, that the benefits of
the Gospel institution may, must, in some measure, extend to all the
sons of Adam, as well as to those who are more especially enlightened
by the Christian faith: that all mankind have an interest in the
Gospel, though we Christians are first and principally indebted to it.
To conclude, whatever Law, whether we term it of _nature_, or
_revelation_, has been given to us, we should receive with all
thankfulness and reverence. But, more especially, should we adore the
riches of God’s grace in the revealed Law of the Gospel, and in the
singular unspeakable mercies conveyed by it. Far from envying the
Heathen world the advantages they receive from the Law of Reason,
under which they live; let us bless God for his impartial over-flowing
goodness to all men; let us even rejoice for the benefits treasured
up for them in a merciful dispensation of which, at present, they
unhappily know nothing; and let us only acknowledge, with especial
gratitude, the higher blessings vouchsafed to us, who are called to
_serve God in the Gospel of his Son_[30].
SERMON V.
PREACHED MAY 1, 1768.
HEB. ii. 3.
_How shall we escape, if we neglect so great Salvation?_
The Religion of Nature, is the Law of God, speaking by the voice of
Reason: the Religion of the Gospel, is the Law of God, speaking by
the Revelation of Jesus. Each of these Laws is deservedly called, _a
great Salvation_: the _former_, as the basis of all true Religion; the
_latter_, as the consummation of all God’s religious dispensations to
mankind.
Concerning the different purpose and genius of these Laws, I shall not
now speak; at least, no farther, than is necessary to enforce the
Apostle’s pathetic question, _How shall we escape, if we neglect so
great Salvation_; if we neglect to observe these Laws, respectively
given to promote man’s truest happiness?
The world abounds in commentaries on the Law of Nature, and on the
Law of Christianity. But the misfortune is, that most men regard the
study of these Laws, rather as an exercise of the mind, in the way of
curious speculation, than as an interesting pursuit, which concerns
their moral and religious practice. Which is just the same folly as
would be charged on those, who should spend their lives in studying
the municipal Laws of their country, with a total unconcern about the
observance of them in their own persons.
Indeed the penal sanctions, which attend the violation of those Laws,
would presently reclaim the student from this folly, and remind him
of the _end_, to which his skill and knowledge in them should be
principally directed. And if, in the study of general morals, or of
revealed religion, he neglect to refer his speculation to practice, it
is only because their penalties are less instant, or less constraining;
and not that either the Law of Nature, or the Law of the Gospel, is
without its proper and suitable sanctions.
I. These sanctions, as to the _Law of Nature_, as little as they are
sometimes considered, are easily pointed out. For who, that grossly
offends against that Law, but is punished with self-contempt; with an
anxious dread of that power, which inscribed the law on his heart,
and will, some way or other, secure the honour of it; with a sensible
diminution of his health, or fortune, or reputation; sometimes,
with the decline of his parts and faculties; with many uneasy and
embarrassing, however unforeseen, situations, into which his vices lead
him; with inevitable distresses, experienced in his own person, perhaps
entailed on his posterity; in a word, sooner or later, with a disgust
of _this_ life, and a trembling apprehension of what may befall him in
a _future_?
By these penalties, is the LAW OF NATURE enforced: and they are such,
as must soon convince a thinking man, indeed every man, that his true
interest lies in the observance of that Law. At the same time, it must
be owned, that this Law is strict and severe: It punishes with rigour,
and rewards sparingly. Disobedience is certain, often intense, misery;
while the most punctual compliance with it secures but a moderate
enjoyment of this life, and so much happiness in another (if indeed
_any_ happiness can be hoped for) as in strict justice may be required.
Yet _this_ is the Law, which many, it seems, had rather live and dye
under, than accept the benefit of a far BETTER. For,
II. It pleased God, in compassion to his creature, man, not to leave
him under this Law; but, by _a special Revelation_ of his will, to
confer those blessings upon him, which he had no ground in reason to
expect, and no means in nature to obtain. Hence, _the free gift of
immortality_, on the condition of obeying a certain precept, given
to Adam. The _gift_ was immense, and the _condition_ easy: but, the
_latter_ not being observed, the _former_ was as justly forfeited, as
it had been graciously bestowed.
Still, through the exhaustless mercy of the supreme moral Governour,
a way was found out, by which unhappy man might be restored to his
lost inheritance. He returned again, for the present, under the
former yoke of Nature, or, at best, was committed to the tuition of
a rigid _School-master_ (for such St. Paul styles the ritual Law of
Moses); with some _hopes_, indeed, of a better state, to which he was
one day to be advanced; but those, darkly intimated, and imperfectly
conceived. The divine purpose, however, was to lead him, by this
wholesome discipline, to Christ, to the religion of his Son; who, in
due time, vindicated the honour of God’s government, by _fulfilling all
righteousness_; expiated the foul offence of man’s disobedience by his
death upon the cross; and reconveyed the inestimable gift of immortal
life in happiness, on the new terms of FAITH IN THE DIVINE SAVIOUR,
by whose ministry this great work was atchieved. Thus, Jesus became
a ransom for the sins of mankind; appearing indeed in our nature at
that season which was pre-ordained, but _being slain_ (in the divine
councils, and therefore the benefit of his death operating) _from the
foundations of the world_.
This is a brief account of that great redemption in Christ Jesus, by
which we are again restored to those hopes, which had been forfeited by
Adam’s transgression. In consequence of this dispensation, the reward
of obedience is _eternal Life_: not of debt, but of grace, through
faith in the Redeemer. But this is not all. To facilitate and secure
that _obedience_ (to which so immense a benefit is now annexed) a
perfect example of it is set before us in the person of Christ himself;
and the holy Spirit is given to the faithful, to purify their hearts
and lives, _and to fill them with all joy and peace in believing_[31].
On the other hand, the penalty of _disobedience_ (what could it be
less?) is a perpetual exclusion from bliss and glory, with such a
degree of positive suffering, annexed, as the respective demerits
of incorrigible sinners, or the sanctity and wisdom of the divine
government, may demand.
Add to all this, that the same scriptures, which open to us the terms
of this dispensation, declare, likewise, that no other terms will ever
be offered; that we are _complete in Christ_[32]; that all the divine
councils, in regard to man, are closed and shut up in _him_; and that
no further sacrifice remains for sin, but that every man, henceforth,
must stand or fall by the terms of the everlasting Gospel.—_How then
shall we escape, if we neglect so great Salvation?_
III. Still, as I said, there are those, who had rather trust to the Law
of Nature, than the Law of Grace; who had rather take their chance of
being saved by the rule of their own Reason, than owe their Salvation
to the methods prescribed to them by the rule of the Gospel.
Their pretences for this perverse choice, are various: but the true
reason, I suppose, is, that the dispensation of the Gospel, though it
be unspeakably more benign, more gracious, more encouraging to the good
and virtuous, is, at the same time, more awful, more terrifying, to
resolved impenitent sinners, than the dispensation of Nature: and they
are content to give up their hopes of that immortal prize, which the
revelation of Jesus holds out to them, rather than encounter the hazard
of that severe sentence, which attends the forfeiture of it.
Be it so then: ye had rather forego the hopes of heaven, than have your
minds disquieted with the fear of hell.
But, _first_, do ye not see, that there is something base and abject in
this disposition? For what generous man will not aspire to an immense
reward, which Heaven, in extreme kindness, may be almost said to force
upon him, because there may be danger in coming short of it? “Yes,
but the danger is immense, too.” Rather say, the loss is immense: the
danger of incurring this loss, is not so. For what, indeed, is the
danger, when Heaven is your guide, and a crown of glory your hope;
when ye have God’s word to assure you of the prize, ye contend for;
when ye have the holy Spirit of God to assist you in the pursuit;
when ye have the Son of God, your all-merciful Saviour himself, to be
your Judge, and the dispenser of that prize to you; when, with all
these encouragements on the one hand, ye are, besides, quickened by a
salutary fear of justice, on the other; and when all that is required
of yourselves is, a reasonable faith, a willing mind, and a sincere,
though, in many respects, imperfect obedience? Is the danger to be much
esteemed, when the helps are so great, when the labour is so small, and
the success almost certain? But,
_Secondly_, Consider, also, whether ye do not even prevaricate with
yourselves, when ye say, ye had rather take up with a less reward,
than run the hazard of so great a punishment. Ye certainly resolve not
to contend for any reward at all, not even for the reward of Nature.
If ye did, ye might with more ease, as well as certainty, obtain that
of the Gospel. For whether is easier, think ye, to obtain a gift from
infinite mercy, or to extort a debt from infinite justice?
But, _Lastly_, the matter is not left to your choice. When God, in his
wisdom, had projected a scheme for the salvation of mankind before the
ages; when he had prosecuted that scheme by many successive revelations
of himself, by many notices and preparatory indications of his good
pleasure; when he had separated a chosen family from the rest of the
world, to serve as a repository of his councils, and to minister to
himself in the execution of them; when he had sent forth his angels to
assist in this great work, and had inspired many prophets and holy men
to signify, beforehand, the glories of a new kingdom which he meant
to establish on earth, and to prepare men for the reception of it;
when, after all these preludes of his wisdom and goodness, he came, in
due time, to astonish the world with the completion of this adorable
scheme, by sending forth his only begotten Son, the express image of
his person, to take upon him our nature, to suffer and to die for us;
and, by raising up Apostles and Evangelists, under the guidance of
his holy Spirit, to record these amazing transactions; and, by the
attestation of stupendous miracles, to spread the knowledge of them
over the face of the earth: when this, I say, and more, had been done
by the Almighty to usher in his last best dispensation into the world,
think not, that all this mighty apparatus was to be thrown away on
our caprice or obstinacy; and that, after all, we may be at liberty
to reject his whole design, or take as much, or as little of it, as
our wayward fancies shall suggest to us. No: assuredly the councils of
Heaven will stand firm, whatever attempts we may make, in our wisdom,
or weakness, to subvert them. As well may we think to overturn the
everlasting mountains, or push the earth itself from its centre, as to
defeat or set aside one tittle of that _eternal purpose, which God hath
purposed in Christ Jesus_[33]. To whomsoever the sound of the Gospel is
come, whether he will hear, or not hear, by that Gospel he must stand
or fall: he is, thenceforth, _under the bond of the Covenant_: through
faith in Jesus, he inherits the _promises_; or, if he withhold his
faith, it is not at his option to have no concern in the _threats_ of
the Gospel.
I know what is commonly said to representations of this sort—“That
_Faith_ depends not on the _will_, but on the _understanding_: that,
when the evidence for the truth of any proposition is full and
clear, it constrains my assent; when it is otherwise, I reject the
proposition, as false, or, at best, suspend my belief of it; and,
in either case, as without merit, so without blame: that no Law is
obligatory to me, any farther than I see cause to admit the authority
of it; and that no pretence of its divine original can subject me to
the sanctions of it, unless, on my best inquiry, I allow that claim to
be well founded: that, consequently, the Law of Christianity cannot
concern him, who is not convinced of its truth; that, where this
conviction is not, disbelief must be a matter purely indifferent: and
that _He_ only is responsible to that Law, who understands it to be his
duty to be controuled and governed by it.”
This reasoning is plausible; and has many advocates, because it
flatters the pride and independency of the human mind.—But, when a Law
is promulged with that evidence, which the _divine Legislator_ (for
of _such_ I am now speaking) sees to be sufficient for the conviction
of a reasonable man, it is concluding too fast, to suppose, that I
am innocent in rejecting it; or that I am not bound by it, though I
do reject it. Error, or unbelief, is only indifferent, when it is
perfectly involuntary or invincible; but there is clearly no room for
this plea in the present case, when, by the supposition, there is no
want of fit evidence.
Even in the case of _human_ Laws, my rejection of them may be
blameable, though I neither admit the _authority_ nor the _equity_ of
the laws themselves. For there _may_ be evidence enough of _both_, if
I will but attend to it. Now put the case of a _divine_ Legislator;
and what was _supposeable_, becomes _certain_. For the attributes of
the Deity will permit no doubt, but that, when he gives a Law to man,
he will afford such proofs of it, as may, in reason, satisfy those, to
whom it is addressed. So that their rejection of it can only proceed
from some neglect or wilfulness, on their own part, and not from the
want of a sufficient attestation, on the part of the Legislator.
Ye see then, there is no absurdity in supposing the Law of Christianity
to oblige those, who do not receive it: for if that Law be of God (and
we argue now upon that hypothesis) the evidence for it must be such
as is suited to our faculties; and being addressed, as the tenor of
it shews, to all mankind, it binds of course all those to whom that
evidence has been submitted.
And this indeed is the very language of that Law itself. For the Jews
disbelieved the Gospel, when it was preached to them by our blessed
Lord. But what says the Legislator to these unbelievers? Does he leave
them to the Law of Nature, whose authority they did not dispute, or
to the Law of Moses, which God himself, they knew, had given them? No
such thing: he tells them, that very Law, which they rejected, should
_judge_ them. “He, that rejecteth me, and receiveth not my words, hath
one that judgeth him: the WORD, that I have spoken, the same shall
judge him in the last day[34].” And he assigns the reason of this
determination—“For I have not spoken of myself; but the Father, which
sent me, he gave me a commandment, what I should say, and what I should
speak:” that is, the Law, I give you, is of _divine authority_; and
therefore not to be rejected without blame on any pretence by you, to
whom the knowledge of it, and the proper evidence on which it rests,
has been committed.
These reflexions, I know, have small weight with those, who treat the
evidences of the Gospel with that scorn, which is familiar to some
men. But such persons should, at least, see that their scorn be well
founded. If not—but I will only say, they may subject themselves, for
aught they know, to the penalties of the Gospel; I mean, to the future
judgement of _that man, whom_, in this life, _they would not have to
reign over them_[35].
But this remonstrance is properly addressed to those _that are
without_, to the contemners of the Christian Law. To YOU, who are
within the pale of Christ’s Church, and acknowledge his authority; who
profess yourselves to be his servants; who admit no other Law, but
in subjection to his, and have no expectation of life and glory from
any other; to YOU, I say, the question of the text is above measure
interesting, _How shall we escape, if we neglect so great Salvation?_
Compassion, and prudence, and charity may restrain you from censuring
with severity the enemies of the faith; may dispose you to overlook, or
to soften at least, the alarming denunciations of the Gospel, in which
they are concerned. But for YOURSELVES, who have given your names to
Christ, and have hope in him only; who know the wonders of mercy that
have been wrought for you, and were finally completed on that cross,
which is your trust and consolation, your pride and glory, it is almost
needless to say what _your_ interest, and what _your_ obligation is, to
observe, respect, and reverence the dispensation of the Gospel. _Ye_
are self-condemned, if ye slight this Law: ye are ungrateful, up to all
the possibilities of guilt, if ye make light of it: ye are undone for
ever, if _ye neglect so great Salvation_.
What allowances it may please God to make for the prejudices, the
passions, the slights, the blasphemies of unthinking and careless
men, who have never embraced the faith of Jesus, it may not, perhaps,
concern you to inquire. But ye know, that ye are responsible to that
Law, which ye profess, and to that master, whom ye serve; that to you,
indifference is infidelity; and disobedience, treason; that wilful
unrepented sin in a Christian is without hope, as without excuse, shuts
him out from all the rewards, and exposes him, even with his own full
consent to all the punishments of the Gospel.
In a word, as their _joy is great in believing_, who obey the Gospel
of Christ; so the guilt and the terror is proportionably great, to
disobedient believers. For, dreadful as _unbelief_ may prove in the
issue to such as, through their own fault, have not come to the
knowledge of Christ, _Belief_, without obedience, is more dreadful
still. I have an apostle’s warrant for this assertion. _For it had been
better for us not to have known the way of righteousness, than, after
we have known it, to turn from the holy commandment delivered unto
us[36]._
SERMON VI.
PREACHED NOVEMBER 16, 1766.
St. JOHN, xiv. 8.
_Philip saith to him, Lord, shew us the Father, and it sufficeth us._
Our Lord, being now about _to depart out of the world_[37], prepares
his disciples for this unwelcome event by many consolations and
instructions. He acquaints them, more particularly than he had
hitherto done, with his own _personal dignity_. He tells them, that,
_as they believed in God, they were also to believe in him_[38]; and
that, although he should shortly leave them, it was only to remove
from Earth to Heaven, to his _Father’s house_, where he should more
than ever be mindful of their concerns, _and whither I go_, says
he, _to prepare a place for you_[39]. And, to impress this _belief_
(so necessary for their future support under his _own_, and _their_
approaching sufferings) the more strongly upon them, He declares, in
the most authoritative manner, _that he_, only, _was the Way, the
Truth, and the Life; and that no man could come to the Father, but by
him_[40]. Nay, to shew them how great his interest was, and how close
his union, with the Father, he even adds, _If ye had known me, ye
should have known my Father also; and from henceforth_, continues he,
_ye know him, and have seen him_[41].
This last declaration seemed so strange to his disciples, who had no
notion of _seeing the Father_ in our Lord’s suffering state, or indeed
through any other medium, than that of those triumphant honours, which
their carnal expectations had destined to him, that one of them,
the Apostle _Philip, saith to him, Lord, shew us the Father, and
it sufficeth us_. As if he had said, “We know thee be a person of
great holiness, and have seen many wonderful things done by thee; so
that we cannot doubt but that thou art a prophet sent from God, for
some great end and purpose of his providence. But if thy pretensions
go so far as to require us _to believe in Thee, as in the Father_;
if we are to conceive of Thee, as the only _Life_ of the world; of
so great authority with God, as to procure _mansions_ in heaven for
thy disciples; nay, of so great dignity in thine own person, as to
challenge the closest _union_ and communication with the eternal
Father; if, indeed, we are to believe such great things of thee, it
is but reasonable, as thou sayest; that, _in knowing and seeing thee,
we also know and see the Father_; that we have the clearest and most
unquestioned proofs of thy divinity. _Shew us_, then, _the Father_;
make us see the glorious symbols of his presence; present us with
_such_ irresistible demonstrations of his power and greatness, as were
vouchsafed to our Fathers, at the giving of the Law; _such_, as strike
conviction on the senses, and overrule all doubt and distrust in so
high a matter; _shew us_, I say, _the Father_, in this sense, _and it
sufficeth_ to our persuasion and firm belief in thee.”