subjecting ourselves to each other, it would very much contribute to the
general happiness of mankind: for this would root out envy and malice
from the heart of man; because you cannot envy your neighbour's
strength, if he maketh use of it to defend your life, or carry your
burden; you cannot envy his wisdom, if he gives you good counsel; nor
his riches, if he supplieth you in your wants; nor his greatness, if he
employs it to your protection. The miseries of life are not properly
owing to the unequal distribution of things; but God Almighty, the great
King of Heaven, is treated like the kings of the earth; who, although
perhaps intending well themselves, have often most abominable ministers
and stewards; and those generally the vilest, to whom they entrust the
most talents. But here is the difference, that the princes of this world
see by other men's eyes, but God sees all things; and therefore whenever
he permits his blessings to be dealt among those who are unworthy, we
may certainly conclude that he intends them only as a punishment to an
evil world, as well as to the owners. It were well, if those would
consider this, whose riches serve them only as a spur to avarice, or as
an instrument to their lusts; whose wisdom is only of this world, to put
false colours upon things, to call good evil, and evil good, against the
conviction of their own consciences; and lastly, who employ their power
and favour in acts of oppression or injustice, in misrepresenting
persons and things, or in countenancing the wicked to the ruin of the
innocent.
_Fourthly_: The practice of this duty of being subject to one another,
would make us rest contented in the several stations of life wherein God
hath thought fit to place us; because it would in the best and easiest
manner bring us back as it were to that early state of the Gospel when
Christians had all things in common. For, if the poor found the rich
disposed to supply their wants; if the ignorant found the wise ready to
instruct and direct them; or if the weak might always find protection
from the mighty; they could none of them with the least pretence of
justice lament their own condition.
From all that hath been hitherto said, it appears, that great abilities
of any sort, when they are employed as God directs, do but make the
owners of them greater and more painful servants to their neighbour, and
the public; however, we are by no means to conclude from hence, that
they are not really blessings, when they are in the hands of good men.
For first, what can be a greater honour than to be chosen one of the
stewards and dispensers of God's bounty to mankind? What is there, that
can give a generous spirit more pleasure and complacency of mind, than
to consider that he is an instrument of doing much good? that great
numbers owe to him, under God, their subsistence, their safety, their
health, and the good conduct of their lives? The wickedest man upon
earth taketh a pleasure in doing good to those he loveth; and therefore
surely a good Christian, who obeys our Saviour's command of loving all
men, cannot but take delight in doing good even to his enemies. God, who
giveth all things to all men, can receive nothing from any; and those
among men, who do the most good, and receive the fewest returns, do most
resemble their Creator: for which reason, St Paul delivereth it as a
saying of our Saviour, that "it is more blessed to give than to
receive." By this rule, what must become of those things which the world
valueth as the greatest blessings, riches, power, and the like, when our
Saviour plainly determines, that the best way to make them blessings, is
to part with them? Therefore, although the advantages which one man hath
over another, may be called blessings, yet they are by no means so in
the sense the world usually understands. Thus, for example, great riches
are no blessing in themselves; because the poor man, with the common
necessaries of life enjoys more health, and hath fewer cares without
them: How then do they become blessings? No otherwise, than by being
employed in feeding the hungry, clothing the naked, rewarding worthy
men, and in short, doing acts of charity and generosity. Thus likewise,
power is no blessing in itself, because private men bear less envy, and
trouble, and anguish without it. But when it is employed to protect the
innocent, to relieve the oppressed, and to punish the oppressor, then it
becomes a great blessing. And so lastly even great wisdom is in the
opinion of Solomon not a blessing in itself: For "in much wisdom is much
sorrow;" and men of common understandings, if they serve God and mind
their callings, make fewer mistakes in the conduct of life than those
who have better heads. And yet, wisdom is a mighty blessing, when it is
applied to good purposes, to instruct the ignorant, to be a faithful
counsellor either in public or private, to be a director to youth, and
to many other ends needless here to mention.
To conclude: God sent us into the world to obey his commands, by doing
as much good as our abilities will reach, and as little evil as our many
infirmities will permit. Some he hath only trusted with one talent, some
with five, and some with ten. No man is without his talent; and he that
is faithful or negligent in a little, shall be rewarded or punished, as
well as he that hath been so in a great deal.
Consider what hath been said; and the Lord give you a right
understanding in all things. To whom with the Son and the Holy Ghost, be
all honour and glory, now and for ever.
ON THE TESTIMONY OF CONSCIENCE.
2 CORINTHIANS, I. 12. PART OF IT.
"----For our rejoicing is this, the testimony of our conscience."
There is no word more frequently in the mouths of men, than that of
conscience, and the meaning of it is in some measure generally
understood: However, because it is likewise a word extremely abused by
many people, who apply other meanings to it, which God Almighty never
intended; I shall explain it to you in the clearest manner I am able.
The word conscience properly signifies, that knowledge which a man hath
within himself of his own thoughts and actions. And, because, if a man
judgeth fairly of his own actions by comparing them with the law of God,
his mind will either approve or condemn him according as he hath done
good or evil; therefore this knowledge or conscience may properly be
called both an accuser and a judge. So that whenever our conscience
accuseth us, we are certainly guilty; but we are not always innocent
when it doth not accuse us: For very often, through the hardness of our
hearts, or the fondness and favour we bear to ourselves, or through
ignorance or neglect, we do not suffer our conscience to take any
cognizance of several sins we commit. There is another office likewise
belonging to conscience, which is that of being our director and guide;
and the wrong use of this hath been the occasion of more evils under the
sun, than almost all other causes put together. For, as conscience is
nothing else but the knowledge we have of what we are thinking and
doing; so it can guide us no farther than that knowledge reacheth. And
therefore God hath placed conscience in us to be our director only in
those actions which Scripture and reason plainly tell us to be good or
evil. But in cases too difficult or doubtful for us to comprehend or
determine, there conscience is not concerned; because it cannot advise
in what it doth not understand, nor decide where it is itself in doubt:
but, by God's great mercy, those difficult points are never of absolute
necessity to our salvation. There is likewise another evil, that men
often say, a thing is against their conscience, when really it is not.
For instance: Ask any of those who differ from the worship established,
why they do not come to church? They will say, they dislike the
ceremonies, the prayers, the habits, and the like, and therefore it goes
against their conscience: But they are mistaken, their teacher hath put
those words into their mouths; for a man's conscience can go no higher
than his knowledge; and therefore until he has thoroughly examined by
Scripture, and the practice of the ancient church, whether those points
are blameable or no, his conscience cannot possibly direct him to
condemn them. Hence have likewise arisen those mistakes about what is
usually called "Liberty of Conscience"; which, properly speaking, is no
more than a liberty of knowing our own thoughts; which liberty no one
can take from us. But those words have obtained quite different
meanings: Liberty of conscience is now-a-days not only understood to be
the liberty of believing what men please, but also of endeavouring to
propagate the belief as much as they can, and to overthrow the faith
which the laws have already established, to be rewarded by the public
for those wicked endeavours: And this is the liberty of conscience which
the fanatics are now openly in the face of the world endeavouring at
with their utmost application. At the same time it cannot but be
observed, that those very persons, who under pretence of a public spirit
and tenderness towards their Christian brethren, are so zealous for such
a liberty of conscience as this, are of all others the least tender to
those who differ from them in the smallest point relating to government;
and I wish I could not say, that the Majesty of the living God may be
offended with more security than the memory of a dead prince. But the
wisdom of the world at present seems to agree with that of the heathen
Emperor, who said, if the gods were offended, it was their own concern,
and they were able to vindicate themselves.[1]
[Footnote 1: The saying of Tiberius as given by Tacitus ("Annals," bk.
i., c. lxxiii.), _Deorum offensa diis curæ_. [T.S.]]
But although conscience hath been abused to those wicked purposes which
I have already related, yet a due regard to the directions it plainly
giveth us, as well as to its accusations, reproaches, and advices, would
be of the greatest use to mankind, both for their present welfare and
future happiness.
Therefore, my discourse at this time shall be directed to prove to you,
that there is no solid, firm foundation for virtue, but on a conscience
which is guided by religion.
In order to this, I shall first shew you the weakness and uncertainty of
two false principles, which many people set up in the place of
conscience, for a guide to their actions.
The first of these principles is, what the world usually calls _Moral
Honesty_. There are some people, who appear very indifferent as to
religion, and yet have the repute of being just and fair in their
dealings; and these are generally known by the character of good moral
men. But now, if you look into the grounds and the motives of such a
man's actions, you shall find them to be no other than his own ease and
interest. For example: You trust a moral man with your money in the way
of trade; you trust another with the defence of your cause at law, and
perhaps they both deal justly with you. Why? Not from any regard they
have for justice, but because their fortune depends upon their credit,
and a stain of open public dishonesty must be to their disadvantage. But
let it consist with such a man's interest and safety to wrong you, and
then it will be impossible you can have any hold upon him; because there
is nothing left to give him a check, or put in the balance against his
profit. For, if he hath nothing to govern himself by, but the opinion of
the world, as long as he can conceal his injustice from the world, he
thinks he is safe.
Besides, it is found by experience, that those men who set up for
morality without regard to religion, are generally but virtuous in part;
they will be just in their dealings between man and man; but if they
find themselves disposed to pride, lust, intemperance, or avarice, they
do not think their morality concerned to check them in any of these
vices, because it is the great rule of such men, that they may lawfully
follow the dictates of nature, wherever their safety, health, and
fortune, are not injured. So, that upon the whole, there is hardly one
vice which a mere moral man may not upon some occasions allow himself to
practise.
The other false principle, which some men set up in the place of
conscience to be their director in life, is what those who pretend to
it, call _Honour_.
This word is often made the sanction of an oath; it is reckoned a great
commendation to be a man of strict honour; and it is commonly
understood, that a man of honour can never be guilty of a base action.
This is usually the style of military men; of persons with titles; and
of others who pretend to birth and quality. It is true, indeed, that in
ancient times it was universally understood, that honour was the reward
of virtue; but if such honour as is now-a-days going will not permit a
man to do a base action, it must be allowed, there are very few such
things as base actions in nature. No man of honour, as that word is
usually understood, did ever pretend that his honour obliged him to be
chaste or temperate; to pay his creditors; to be useful to his country;
to do good to mankind; to endeavour to be wise, or learned; to regard
his word, his promise, or his oath; or if he hath any of these virtues,
they were never learned in the catechism of honour; which contains but
two precepts, the punctual payment of debts contracted at play, and the
right understanding the several degrees of an affront, in order to
revenge it by the death of an adversary.
But suppose, this principle of honour, which some men so much boast of,
did really produce more virtues than it ever pretended to; yet since the
very being of that honour dependeth upon the breath, the opinion, or the
fancy of the people, the virtues derived from it could be of no long or
certain duration. For example: Suppose a man from a principle of honour
should resolve to be just, or chaste, or temperate; and yet the
censuring world should take a humour of refusing him those characters;
he would then think the obligation at an end. Or, on the other side, if
he thought he could gain honour by the falsest and vilest action, (which
is a case that very often happens,) he would then make no scruple to
perform it. And God knows, it would be an unhappy state, to have the
religion, the liberty, or the property of a people lodged in such hands,
which however hath been too often the case.
What I have said upon this principle of honour may perhaps be thought of
small concernment to most of you who are my hearers: However, a caution
was not altogether unnecessary; since there is nothing by which not only
the vulgar, but the honest tradesman hath been so much deceived, as this
infamous pretence to honour in too many of their betters.
Having thus shewn you the weakness and uncertainty of those principles
which some men set up in the place of conscience to direct them in their
actions, I shall now endeavour to prove to you that there is no solid,
firm foundation of virtue, but in a conscience directed by the
principles of religion.
There is no way of judging how far we may depend upon the actions of
men, otherwise than by knowing the motives, and grounds, and causes of
them; and, if the motives of our actions be not resolved and determined
into the law of God, they will be precarious and uncertain, and liable
to perpetual changes. I will shew you what I mean, by an example:
Suppose a man thinks it his duty to obey his parents, because reason
tells him so, because he is obliged by gratitude, and because the laws
of his country command him to do so; but, if he stops here, his parents
can have no lasting security; for an occasion may happen, wherein it may
be extremely his interest to be disobedient, and where the laws of the
land can lay no hold upon him: therefore, before such a man can safely
be trusted, he must proceed farther, and consider, that his reason is
the gift of God; that God commanded him to be obedient to the laws, and
did moreover in a particular manner enjoin him to be dutiful to his
parents; after which, if he lays due weight upon those considerations,
he will probably continue in his duty to the end of his life: Because no
earthly interest can ever come in competition to balance the danger of
offending his Creator, or the happiness of pleasing him. And of all this
his conscience will certainly inform him, if he hath any regard to
religion.
_Secondly:_ Fear and hope are the two greatest natural motives of all
men's actions: But, neither of these passions will ever put us in the
way of virtue, unless they be directed by conscience. For although
virtuous men do sometimes accidentally make their way to preferment, yet
the world is so corrupted, that no man can reasonably hope to be
rewarded in it, merely upon account of his virtue. And consequently, the
fear of punishment in this life will preserve men from very few vices,
since some of the blackest and basest do often prove the surest steps to
favour; such as ingratitude, hypocrisy, treachery, malice, subornation,
atheism, and many more which human laws do little concern themselves
about. But when conscience placeth before us the hopes of everlasting
happiness, and the fears of everlasting misery, as the reward and
punishment of our good or evil actions, our reason can find no way to
avoid the force of such an argument, otherwise than by running into
infidelity.
_Lastly_: Conscience will direct us to love God, and to put our whole
trust and confidence in him. Our love of God will inspire us with a
detestation for sin, as what is of all things most contrary to his
divine nature; and if we have an entire confidence in him, _that_ will
enable us to subdue and despise all the allurements of the world.
It may here be objected, if conscience be so sure a director to us
Christians in the conduct of our lives, how comes it to pass, that the
ancient heathens, who had no other lights but those of nature and
reason, should so far exceed us in all manner of virtue, as plainly
appears by many examples they have left on record?
To which it may be answered; first, those heathens were extremely strict
and exact in the education of their children; whereas among us this care
is so much laid aside, that the more God hath blessed any man with
estate or quality, just so much the less in proportion is the care he
taketh in the education of his children, and particularly of that child
which is to inherit his fortune: Of which the effects are visible enough
among the great ones of the world. Again, those heathens did in a
particular manner instil the principle into their children, of loving
their country; which is so far otherwise now-a-days, that, of the
several parties among us, there is none of them that seems to have so
much as heard, whether there be such a virtue in the world; as plainly
appears by their practices, and especially when they are placed in those
stations where they can only have opportunity of shewing it. Lastly; the
most considerable among the heathens did generally believe rewards and
punishments in a life to come; which is the great principle for
conscience to work upon; Whereas too many of those who would be thought
the most considerable among us, do, both by their practices and their
discourses, plainly affirm, that they believe nothing at all of the
matter.
Wherefore, since it hath manifestly appeared that a religious conscience
is the only true solid foundation upon which virtue can be built, give
me leave, before I conclude, to let you see how necessary such a
conscience is, to conduct us in every station and condition of our
lives.
That a religious conscience is necessary in any station, is confessed
even by those who tell us, that all religion was invented by cunning
men, in order to keep the world in awe. For, if religion, by the
confession of its adversaries, be necessary towards the well-governing
of mankind; then every wise man in power will be sure not only to choose
out for every station under him such persons as are most likely to be
kept in awe by religion, but likewise to carry some appearance of it
himself, or else he is a very weak politician. And accordingly in any
country where great persons affect to be open despisers of religion,
their counsels will be found at last to be fully as destructive to the
state as to the church.
It was the advice of Jethro to his son-in-law Moses, to "provide able
men, such as fear God, men of truth, hating covetousness," and to place
such over the people; and Moses, who was as wise a statesman, at least,
as any in this age, thought fit to follow that advice. Great abilities,
without the fear of God, are most dangerous instruments, when they are
trusted with power. The laws of man have thought fit, that those who are
called to any office of trust should be bound by an oath to the faithful
discharge of it: But, an oath is an appeal to God, and therefore can
have no influence except upon those who believe that he is, and that he
is a rewarder of those that seek him, and a punisher of those who
disobey him: And therefore, we see, the laws themselves are forced to
have recourse to conscience in these cases, because their penalties
cannot reach the arts of cunning men, who can find ways to be guilty of
a thousand injustices without being discovered, or at least without
being punished. And the reason why we find so many frauds, abuses, and
corruptions, where any trust is conferred, can be no other, than that
there is so little conscience and religion left in the world, or at
least that men in their choice of instruments have private ends in view,
which are very different from the service of the public. Besides, it is
certain, that men who profess to have no religion, are full as zealous
to bring over proselytes as any Papist or fanatic can be. And therefore,
if those who are in station high enough to be of influence or example to
others; if those (I say) openly profess a contempt or disbelief of
religion, they will be sure to make all their dependents of their own
principles; and what security can the public expect from such persons,
whenever their interests, or their lusts, come into competition with
their duty? It is very possible for a man who hath the appearance of
religion, and is a great pretender to conscience, to be wicked and a
hypocrite; but, it is impossible for a man who openly declares against
religion, to give any reasonable security that he will not be false and
cruel, and corrupt, whenever a temptation offers, which he values more
than he does the power wherewith he was trusted. And, if such a man doth
not betray his cause and his master, it is only because the temptation
was not properly offered, or the profit was too small, or the danger was
too great. And hence it is, that we find so little truth or justice
among us, because there are so very few, who either in the service of
the public, or in common dealings with each other, do ever look farther
than their own advantage, and how to guard themselves against the laws
of the country; which a man may do by favour, by secrecy, or by cunning,
although he breaks almost every law of God.
Therefore to conclude: It plainly appears, that unless men are guided by
the advice and judgment of a conscience founded on religion, they can
give no security that they will be either good subjects, faithful
servants of the public, or honest in their mutual dealings; since there
is no other tie through which the pride, or lust, or avarice, or
ambition of mankind will not certainly break one time or other.
Consider what has been said, &c.
ON THE TRINITY.
I. EPIST. GEN. OF JOHN, V. 7.
"For there are three that bear record in Heaven, the Father, the Word,
and the Holy Ghost; and these Three are One."
This day being set apart to acknowledge our belief in the Eternal
Trinity, I thought it might be proper to employ my present discourse
entirely upon that subject; and, I hope, to handle it in such a manner,
that the most ignorant among you may return home better informed of your
duty in this great point, than probably you are at present.