A sermon preached before the King, February the 15, 1683/4 by Edward Stillingfleet ...

A sermon preached before the King, February the 15, 1683/4 by Edward Stillingfleet ...

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Job xxiii. 15.

When I consider, I am afraid of him.

THese Words were spoken by Job; not in his flourishing and prosperous state, when that extraordinary character was given of him, That there was none like him in the Earth, Job 1.8. a perfect and an upright man, one that feared God, and eschewed evil; but,2.3 after the Devil was permitted to try that malicious experiment upon him, viz. whether the changing his outward condition, would not alter the inward disposition of his mind, as to God and Religion. For he suggested, that nothing but interest made him so religious,1.9. that all his Piety and Devotion was owing to the wonderful blessings of God upon him; and if these were once removed, he would fly out into so much impatience as to curse God to his face;11. i. e. [Page] to speak evil of his Providence, and renounce his service. And this temptation prevailed so far on Job's Wife, that she became an Instrument to carry on the Devils design, when she said to him,Job 2.9. Dost thou still retain thy integrity? Curse God and dye: As though she had said, ‘You see, what all your Religion is now come to, and what a condition the Providence of God, on which you trusted so much, hath brought you to; let them serve God, that have ease and plenty, you have nothing left to do now, but in spite of Providence, to put an end to such a miserable life.’ But as it was observed of the old Heathen Oracles, that they had often a true meaning in them, but it was commonly misapplied (the Devils own knowledge of future events being but probable and conjectural) so here, it was a shrewd guess that so sudden a change would have such an effect upon some person concerned in it: But he was very much mistaken as to Job; who behaved himself with admirable patience and submission to the Will of God, under all his severe afflictions; insomuch, that he did not suffer an indecent expression to come from him, with respect to God and his Providence: In all this Job sinned not, nor charged God foolishly. Job 1.22.

2.10Which was no doubt a great disappointment [Page] to the Devil, who made account he should by Jobs impatience have given a terrible blow to Religion, by making the World believe, that it was nothing but a grave pretence of some mens seeming to be better than their Neighbours. For if a man of so much Piety, as Job was esteemed, should no sooner be pinched himself with affliction, but he would be quarrelling at Gods management of things, the Devil would have inferred, that he did plainly discover, how little influence, Religion had upon the minds of those, who made the greatest shew of it.

This had been a very dangerous snare in that Age, to the rest of mankind, among whom the example of so great a Person, as Job was in the parts of Arabia where he lived (as appears by the Sabaeans and Chaldaeans his unkind Neigbours) did give a mighty reputation to the practice of Religion,Job 1.15, 17. especially among such a wild and ungoverned People as the Arabs were. And in truth, the World is never so kind to Religion, to give a fair interpretation of the failings of those who pretend to it; but how unreasonable soever it be, they will make Religion bear the blame of all their miscarriages who wear its livery. And Job himself tells us,21.14, 15. there were such profane Persons then in the World, who despised and contemned all Religion, as a vain impertinent, [Page] insignificant thing, Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty that we should serve him? And what profit shall we have if we pray unto him? i. e. they understood or valued nothing but what made for their present interest; and they were content to let God alone with the disposal of another World, so they might secure this to themselves. But it was not only then a seasonable vindication of Religion, that Job behaved himself with so much patience under his great calamities; but it continues so to be as long as the memory of his sufferings remains, which hath lasted for so many Ages, that some think the Book of Job the oldest Book in the World; (not in the supposed translation into Hebrew, but in the Original Arabic or Syriac) and is now like to be preserved, as long as the Christian Church endures; against which the Gates of Hell will never be able to prevail.

But notwithstanding the general evenness of Job's temper, and his quiet submission to Divine Providence, there were two things which touched him more sensibly than all the other circumstances of his afflictions; and those were,

(1.) That God should seem so much displeased with him, as to single him out as a mark to shoot at, when he was not conscious to himself [Page] of any such impiety to deserve it, according to the common method of his Providence.

(2.) That his Friends should call in question his sincerity in Religion, and suspect him guilty of Hypocrisie and secret Impiety; because they concluded that such signal calamities could hardly fall upon any man, that was not guilty of some such great crime towards God.

These were a trial of Jobs patience indeed; that those from whom he expected the greatest comfort, should prove his forest Enemies; for if God were angry, who could stand before him? and if he were false in his Religion, how could he expect he should be his Friend? But in answer to both these, he owns his fear of Gods displeasure, and denies the charge as to his secret Hypocrisie, and both in these few words of the Text, When I consider, I am afraid of him.

These words may be understood,

I. With respect to his apprehension of Gods displeasure against him, Therefore am I troubled at his presence, saith he immediately before; not as though Job were like those, Eliphaz speaks of in the foregoing Chapter, which said unto God, 22.17. Depart from us, or that he endeavoured, as profane Persons do, to keep God out of his thoughts as much as he could: for what could Job have [Page] done under all his Troubles but for Gods presence to support him? And therefore he declares his firm resolution never to let go his confidence in God whatever became of him;Job 13.15, 16. Though be slay me, yet will I trust in him. He also shall be my salvation; for an hypocrite shall not come before him. But the Presence which troubled him, was the great appearance of Gods displeasure; of which again he speaks, v. 24. For God maketh my heart soft, and the Almighty troubleth me. As though he had said, ‘All other considerations make no deep impression upon my mind; but I am no more able to bear up under the sense of Gods anger, than the Wax is to forbear melting before the Fire.’ And from this sense of his own utter inability to stand before the Power of the Almighty, he elsewhere argues thus with him; Wilt thou break a leaf driven to and fro? 13.25 And wilt thou pursue the dry stubble? Man being as unable to resist the Divine Power, as a leaf is to stand before a tempestuous Wind, or, the dry Stubble to stop the rage of a consuming Fire.

But here are two things to be resolved to make this matter clear before I proceed;

(1.) What it was made Job so afraid of God when he considered, seeing. he insists so much upon his own Integrity?

(2.) What apprehension then ought we to [Page] have of God in our minds, when such a one as Job said, When I consider, I am afraid of him.

(1.) What it was made Job so apprehensive of Gods anger that he was afraid of him, when he pleads so much for his own Integrity towards God and Man? Doth not this seem to lessen the comfort and satisfaction of a good Conscience, when such a one as Job was afraid of God? For, from whence comes all the peace of a good Conscience, but from him? and what content can there be from him, the very thoughts of whom make us afraid? To that I answer,

(1.) Mankind ought always to preserve an humble and awful apprehension of God in their mind. And that from the sense of the infinite distance between God and us; as he is our Maker, and we are his Creatures; as he is our Benefactor, and we his Dependents; as he is our supreme Lord, and we his Subjects; as he infinitely exceeds us in all the Perfections of his Nature. For, what are our shallow and dark and confused conceptions of things, to his Divine Wisdom? by which he comprehends all the differences of times at one view; and all the Reasons and Connexions and Possibilities of things are open and naked before him. What is all the power of Mankind, if it were gathered into one, in comparison with that Divine Power, [Page] which gave a Being to the World, when it was not; and rules, and governs, and orders all things in it, with greater ease than we can move a finger?Job 37.18, 16. It is by that, God hath spread out the Skies, and ballanced the Clouds, and garnished the Heavens, 26.12, 7 and divided the Sea, and hanged the Earth upon nothing; as it is elegantly set forth in this Book of Job. And therefore as Job saith to his Friends, Shall not his excellency make you afraid? 13.11. and his dread fall upon you? 37.22. For as Elihu speaks, With God is terrible Majesty: and therefore when we consider, we have reason to be afraid of him.

(2.) The best of Mankind have guilt enough upon them to make them apprehend Gods displeasure under great afflictions. Jobs Friends insist much upon this, that God may see just cause to lay great punishments upon Men, although they may not see it in themselves. For, if he charges his angels with folly, 4.18. as Eliphaz speaks, and the Heavens are not clean in his sight;15.15.16. How much more abominable and filthy is man, which drinketh iniquity like water? i. e. whose natural propensity to evil, is like that of the thirsty Traveller to drink of the Brook that he meets in his way. But suppose some to have much greater care to restrain their desires than others; yet saith he, What is man, that he should be clean? 14. and he which is born of a woman, that he should be righteous? i. e. to such a degree as [Page] not to deserve afflictions from God. And after all the protestations Job makes of his Integrity, he confesses, that there is so much natural and contracted impurity in Mankind, that God may justly cast them into the Furnace to purge and refine them.Job 14.4. Who can bring a clean thing out of an unclean? not one. And, I have sinned, 7.20. what shall I do unto thee, O thou preserver of men? For, 13.26. thou writest bitter things against me, and makest me possess the iniquities of my youth. He could not deny but he had sinned enough to deserve Gods displeasure: but according to the usual method of Providence, he could not but think his Case very hard, to suffer so much for sins committed before he well knew the nature or danger of his sins; for sins so long since repented of, and forsaken (which is the only satisfactory sign of true repentance) and when so many wicked men in the heighth of their impiety, and contempt of God and Religion, go away here unpunished; whereas he had made it his business and delight to serve him, as he speaks in this Chapter, My foot hath held his steps, 23.11. his way have I kept and not declined; neither have I gone back from the commandment of his lips:12. I have esteemed the words of his mouth, more than my necessary food. But after all this, to find Gods hand so heavy upon him, made him sometimes complain in the anguish and bitterness of his Soul;7.11.20. Why hast thou set me as a mark [Page]against thee, so that I am a burden to my self? And elsewhere,Job. 16.12. I was at ease, he hath broken me asunder; he hath also taken me by my neck, and shaken to pieces, and set me up for his mark. Nothing sunk his spirit, till he thought God was displeased with him; and then his heart and courage failed him; and he beg'd compassion from his hard-hearted Friends, Have pity upon me, 19.21. have pity upon me, O ye my friends: for the hand of God hath touched me. Which makes good the observation of the Wise Man,Prov. 18.14. That the spirit of a man will sustain his infirmities; i. e. a Mans natural courage will carry him through a great many troubles, but a wounded spirit who can bear? i. e. when a Mans heart fails him, he becomes a burden to himself; every thing adds to his trouble, and nothing can give him ease but what can revive his Spirit. Now, no consideration in the World doth so break in pieces and confound and shatter the Spirit of a Man, like the apprehension of Gods wrath and displeasure against him for his sins; which made Job cry out, like one wounded in the most tender and incurable parts,6.4. The arrows of the Almighty are within me, the poison whereof drinketh up my spirit; the terrors of God do set themselves in array against me.

But after all this,

3. God may not be so displeased with such Persons as lie under great afflictions, as they apprehend [Page] him to be. And this was the truth of Job's Case; his sufferings were extraordinary, and such an unusal concurrence of so many sad accidents, made him think he had great cause to apprehend an immediate hand of God to be stretcht out against him. But the main design of this Book, is to shew that all these afflictions were intended only as trials of his Patience, and that God never loved him better than at this time, when he thought him so much displeased with him; as he shewed in the Conclusion. This is a very hard thing for persons under great afflictions to believe, and it is not necessary they should; nay, sometimes the apprehension of Gods displeasure against them for their sins, is one of the most useful parts of afflictions: for without this, they are apt either to inflame Mens minds with discontent and unruly passions; or to stupefie them with the dull and heavy Opiates of Chance or Necessity: but when afflictions are looked on as coming from Gods hand, this rouses and awakens our minds, and makes us think it necessary to look about us, to search and examine our ways, to find out the particular sins we have given way to, which may have justly provoked God to shew his displeasure against us. As we have reason above all things, to be afraid of his anger; so it is our [Page] Wisdom to apprehend the least change of his Countenance towards us, and to make our Peace with him, and then we have no cause to fear any thing that may happen to us: For the Wise God will then turn all our Crosses into such proper Remedies for the Diseases of our Minds, that the sharpest afflictions will tend more to the purging away our sins, and thereby to a more sound and healthful state of our Souls, than all the sleeping Potions of the intoxicating pleasures and vanities of this World would ever have done. For, Luxury and Epicurism, with all the arts of heightning the Pleasures of Life, are things not more delightful to sense than dangerous to Mens Souls. They are like too frequent use of Spirits in a time of health, which weaken the force of Nature by raising it too high. So that were it in the choice of a wise Man to have and enjoy as much of this World as he pleased, he would see a necessity to restrain his appetite, and to deny himself some of the lawful Pleasures of Life; were it only to keep up the relish by variety; and by enjoying them less, to hope to enjoy them longer. We have certainly then no reason to complain, if God think fit to debar us at all times, any use of unlawful Pleasures, and an inordinate use of any; since he leaves scope enough for the true contentment [Page] of Life; and if at some times he judges it necessary to give us Physick as well as Food, shall we not submit to his Will? For as Job saith, Shall we receive good at the hand of God, Job 2.10 and shall we not receive evil? as if he had said, ‘Shall we think much that our Father should be our Physician; that he who hath been hitherto so kind to us to please us, should now be so kind to undertake our Cure? Shall we complain that our Physician doth not humour our palates, when he designs our health? God knows what is better for us, than we do for our selves; and that which seems most evil at present, may turn to the greatest good.’ I confess afterwards, Job being either sowred by the malignity of his Distemper, or heated by the impertinency or bitterness of his Friends Discourses (for if they had no relation to his Case, they were impertinent; if they had, they were severe and uncharitable) doth break out sometimes into some expressions of impatience; but these arose from the Clouds upon his mind, which made him then apprehend all these afflictions to come from Gods wrath and indignation against him; the thoughts of which he was not able to bear: but therein he was wholly mistaken, and then only hit upon the truth of his Case when he said, When he hath tried me, 23.10. I shall come forth as [Page]gold, i. e. more pure and refined, more bright and glorious.

(4.) In the hardest condition good Men can be cast into, they have more comfortable hopes towards God than other Men can have. Job was extremely afflicted to think the best Friend he had in the World, and whom he desired to please above all things, should become his Enemy, and set himself against him; but he did not always think so, although his Friends represented his condition to him in the blackest and most frightful manner, which startled him and made him resent his sufferings with great bitterness, and express it with a kind of horror; yet he soon recovered himself out of those Agonies, and kept up his trust and confidence in God. And there were two things which supported him under all his dismal apprehensions.

(1.) The reflections of a good Conscience in the discharge of his duty to God and Man; and therefore he tells his Friends, after all their sharp reflections upon him,Job 27.5, 6. Till I dye, I will not remove my integrity from me; my righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live. It was this which raised his Spirits, and made him stand his ground against the opposition of his Friends, and the scorn of his [Page] Enemies: It was this, which made him despise the meanness of those who courted, admired, and flatter'd him in his former Greatness; but now despised and derided him, making him the subject of their raillery and entertainments:Job 30.9. And now I am their song, yea I am their by-word; even theirs who but a little before, as he at large describes it, kept their distance from him, made way for him as he passed the streets, admired all he spoke as Oracles,29.7, 8, 9, 10. and all he did as the perfection of Wisdom and Vertue. But so wise a Man could not be surprised to see flattery turned into scorn and derision; (for no Man thinks to gain by his flattery, who hath not a secret contempt of the person he flatters) and so good a Man could not but forgive the unjust reproaches that were cast upon him, as long as he had the inward satisfaction of his own Integrity. And therefore he gives so ample an account of his whole Life and Actions, both in his publick and private capacities;Ch. 30. and 31. not to boast of his Vertues, but to be a just vindication of his Innocence under all their aspersions; and to let them see, that the comfort of a good Conscience doth not fail, when Friends do; and as the Wise Man speaks:Prov. 14.14. When the backsliders in heart shall be filled with their own ways; a good man shall be satisfied from himself.

[Page](2.) The expectation of a future recompence; either in this World, as he seemed to hope, or at least in another. Some think, that Job spake as to this Life,Job. 19.25. when he said, For I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth; And though after my skin, worms destroy this body, 26. yet in my flesh I shall see God: and so the meaning of these Words is, though at present his Case seem'd desperate, and his Life past hope, the worms eating through his skin; yet he had a secret hope, that God would at last redeem him out of his troubles, and that very loathsome Carkass of his would hold out so long as to see that Day. But the Christian Church hath generally understood them to refer to the Day of Resurrection, when he was certain that God would reward his innocency and sincerity: And of a future state, it is plain he had an undoubted expectation, when he saith, What is the hope of the hypocrite, 27.8. although he hath gained, when God taketh away his Soul? which shews the great folly of Hypocrisie, which can never stand a man in stead beyond this World, where he must leave all his Riches, and Honours, and Hopes, and Happiness behind him; and the just expectation good Men had, that God would reward them after this life, though they were sufferers in this. And therefore, although Job had such [Page] dreadful apprehensions of God at present, yet he had very comfortable hopes as to his future condition, when he calls God his Redeemer, even the same of whom he here saith, When I consider, I am afraid of him.

(2.) But if so good, so vertuous, so sincere a Man as Job, had such terrible apprehensions of God, what can we wretched sinners think of him? if when he considered, he was afraid of him; have not we reason when we consider, to sink into despair? Can we appeal to God as to the sincerity of our hearts in his fear and service, as Job did? Can we say with Job, that we have not gone back from the commandment if his lips, but have esteemed the words of his mouth more than our necessary food? Have we not rather cast his most just and reasonable commandments behind our backs, and esteemed our vanities, our superfluities, our debaucheries, our follies, above the words of his mouth? But if we have not despised his Laws, yet we cannot say, as Job did, that our feet have held his steps, his way have we kept and not declined; for our Consciences cannot but condemn us for the breach of his Laws; and our sins, our great and manifold sins bear witness against us. What apprehensions of God then may we entertain in our minds, when even Job was afraid of him? I answer,

[Page](1.) None ought to look upon God as so terrible, as to make them despair.

(2.) Men ought to have different apprehensions of God, according to the nature and continuance of their sins.

(1.) None ought to look upon God as so terrible, as to make them despair. For when our apprehensions of God are such as drive us from him, they overthrow the great end of Religion, which is to bring God and Man nearer together. None ought to exclude themselves from mercy, whom God hath not excluded from it; and God excludes none whom he invites to repent, with a promise of forgiveness, if they do it; and the goodness and long-suffering, and forbearance of sinners, is on purpose design'd to lead them to Repentance. So that after all this, to despair, is not only to reject the mercy which God offers, but to question his truth and sincerity, to slight his Patience, to disparage his Goodness, and to look upon him as a most revengeful and implacable Being; which is, to entertain most dishonourable and unworthy thoughts of the best, the wisest, the most merciful and compassionate Being in the World; who hath proclaimed himself to be a God merciful and gracious, Exod. 34.6, 7. long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, [Page]i. e. to all that truly repent of them. So that when we consider, we have no reason to be so afraid of him as to despair.

(2.) Men ought to have different apprehensions of God, according to the nature and continuance of their sins. For as on the one side,Psal. 103.14. the Scripture assures us, that God knoweth our frame, and remembreth that we are dust; and therefore will make all just and reasonable allowances for the unavoidable infirmities of Humane Nature, and all circumstances that abate the wilfulness of our evil actions: so on the other side, at the same time when he declared his infinite goodness, he adds, and that will by no means clear the guilty; not of any kind of sin; for then none could escape, since all have sinned, and therefore are become guilty before him: but the guilty are such, as add impenitency and obstinacy to their sins; such as wilfully and presumptuously, not only break, but contemn his Laws; not barely neglect their duty, but despise it; such as are not meerly cold and indifferent about Religion, but are zealously concerned against it, and endeavour to expose it to scorn and contempt.H. Grot. in loc. For a very judicious Interpreter saith, This severity of God here spoken of, in visiting the iniquity of the Fathers upon the Children, &c. is not to be understood of all crimes, but of such as immediately concern [Page] the honour of the Divine Majesty, such as Apostasie, Idolatry, and consequently Atheism and Irreligion; which is a Plot against Heaven, an attempt to dethrone the Divine Majesty, or to make his Government insignificant in the World. If faults are justly aggravated among Men, not so much from other circumstances, as from the dignity of the Person against whom they are committed, and from the tendency of them: Will not the parity of reason so far hold, as to aggravate those sins which are immediate offences against the Divine Majesty, and which tend to overthrow his Government of the World?

II. And so I come to the second sense of these Words, as they may be taken for Jobs vindication of himself from the unjust charge of his Friends, as though he were a secret Hypocrite, or a contemner of God and Religion, under a fair outward shew of Piety and Devotion. For, Eliphaz in plain terms, in the foregoing Chapter, tells him, he was one of those who thought God was at too great a distance to take notice of things upon Earth.Job 22.13, 14. And thou sayest, how doth God know? can he judge through the dark Cloud? Thick Clouds are a covering to him, that he seeth not, and he walketh in the circuit of Heaven. Which is in short, to charge him with denying the Providence of God; and reckons him with those that said unto God, Depart[Page]from us; and what can the Almighty do for them?Job 22.17▪ i. e. with such as would have nothing to do with God or Religion, looking on it as a foppish useless thing: but however, he gives him good counsel to repent of his folly, and to apply himself yet to God; Acquaint now thy self with him, 21. and be at peace, thereby good shall come to thee. 22. Receive I pray thee the law from his mouth, and lay up his words in thine heart: i. e. be perswaded to be Religious in good earnest, and to let the fear of God make a deep impression upon your Soul, and you will find great benefit and advantage by it. If thou return to the Almighty, thou shalt be built up, &c.23. Job finding his Friends so often letting fall expressions to this purpose, and knowing no imaginable reason for it, but a groundless suspicion they had entertained, because of his unusual sufferings, makes here in this Chapter a solemn protestation of the mighty value and esteem he had for the Laws of God,23.11, 12. that he constantly observed them, and esteemed them more than his necessary food. And to let them know that this was no sudden heat, he tells Eliphaz, that the fear of God in him, came from the most weighty and serious consideration; When I consider, I am afraid of him: as if he had said, ‘I have spent many thoughts about God and Religion, whether there be any just reason for Mankind to apprehend and [Page] stand in awe of an infinite Being above them; and I do assure you, the more I have fixed my thoughts upon this matter, and laid all things before me, the deeper impression the fear of God hath made upon me: or as some render it, perpendo & paveo, I consider, and I fear him.’

Wherein are two things implied.

I. That Mens disesteem of Religion doth arise from want of Consideration.

II. That the more men consider, the more setled and fixed will their minds be in the esteem and practice of Religion.

I. That Mens disesteem of Religion doth arise from the want of Consideration.

Which will best appear, by examining the most common and prevailing reasons of Mens disesteem of it; which are chiefly these two;

(l.) Their looking on Religion as a matter of meer interest and design, without any other foundation.

(2.) The unaccountable folly and superstitious fears of Mankind; which makes them think more to be in it than really is.

(1.) Looking on the whole business of Relion as a matter of interest and design; first started by some great Politicians to tame and govern Mankind, and ever since kept up by a company of [Page] Priests who lived upon the Cheat, and therefore were bound to maintain, and to keep it up; which otherwise would sink to nothing.

This is the worst can be said against Religion; and it is bad enough of all reason, if it were true: and we should deserve all the scorn and contempt, which such Men treat us with, if we were but accessary to so great a fraud and imposture.

But is there such a thing as Reason among Mankind? Can we judge of what is true and false; probable or improbable; certain or uncertain? Or must some things be run down, without examining? and others taken up, without any other colour of reason, than because they serve to such a purpose?

For Gods sake, and for our own sake then, let us consider these things a little better, before we pronounce against them; or entertain any doubt or suspicion of them in our minds. And there is this great reason for it, that the wisest, the best, the most considering, the most disinteressed Men have taken the part of Religion, and been zealous Defenders of it; whereas on the other side, the younger, the looser, the more debauched part of Mankind, have been most enclined to Atheism and Irreligion.

But if we have not Reason of our side, we [Page] are content to give up the Cause, and to be thought Deceivers (which goes very hardly down with an ingenuous mind): and if on the other side, there be nothing found but false and groundless suppositions, or unreasonable suspicions; I hope, Religion may be fairly acquitted from being thought a meer contrivance of Politicians, and we from being the Silver-smiths to this Diana.

(1.) Those who make Religion to be such a contrivance, must suppose that all Mankind were once without any such thing as Religion. For, if some crafty Politicians did first start the notion of an Invisible Being among the rude and unthinking Multitude, the better to awe them into Obedience to Government; then Mankind must have lived before those Politicians appear'd, with as little sense of God and Religion, and with as much security and ease, as to the thoughts of another World, as the very Beasts that perish. If this were true, these Politicians were so far from consulting the interest of Mankind, that they were the greatest Enemies to it; by filling their minds with such unconquerable fears, as rob them of that undisturbed Tranquillity which they enjoyed before. But when and where did this race of Mankind live, whom these designing Men first cheated into the belief [Page] of a Deity, and the practice of Religion? The eldest Writings in the World, without all dispute, are those of the Holy Scriptures; and among these, the Book of Job hath been thought the most antient; for in all this Book we have not one word of the Law of Moses, or of Circumcision; which makes it very probable to have been written before the Children of Israels coming out of Aegypt; (and some Arabic Writers think that Job lived before Abraham; and others,Greg. Abulfurai. hist. Dynast. p. 13. at least in the time of Jacob) however it be, this Book of Job gives an account of the sense of Mankind about Religion very early; and by it we find that the great,Hier. Trad. Hebr. in Gen. 22. and wise, and understanding Men of the World, such as Job and his three Friends were, (who as far as appears by the story, were all of them independent Princes; such as were common then, and a long time after, in those parts about Arabia) had a mighty sense of God and Providence, and the Duties of Religion upon their minds. And they not only give an ample Testimony as to their own times, but they appeal to all the Traditions of former times; Enquire I pray thee, of the former Age, saith one of Job's Friends,Job 8.8. and prepare thy self to the search of their Fathers. For we are but of yesterday, and know nothing. But what is it he appeals to Antiquity for, and the observations of all former Ages? It was for this, viz. the bad condition [Page] of all that were not sincere in Religion: So are the paths of all that forget God, Job. 8.13. and the hypocrites hope shall perish. And another of his Friends speaking of the remarkable judgments of God upon the World,22.15, 16. saith to Job, Hast thou marked the old way which wicked men have trodden; which were cut down out of time, whose foundation was overthrown with a flood? i. e. the Men of the old World. And what was their great and provoking sin? A contempt of God and Religion, Which said unto God, 17. Depart from us; and what can the Almighty do for them? This is the oldest, and truest, and severest instance of such a profane and irreligious temper, and the great mischief it brought upon the World; which shews, that this is not the original disposition of Mankind, but the monstrous degeneracy of it. But if they are unsatisfied with the Testimony of Job's Friends, let them produce any to be mentioned the same Day with it, which can pretend to give a truer account of the Religion of the first Ages of the World: I do not mention Moses (although his Authority be unquestionable) lest he should be thought one of these Politicians, who inspired the People of Israel with the Principles of Religion; but I the rather chuse this instance of the free Princes of those parts of the East, who were under subjection to no common Authority, [Page] yet were so early possessed themselves with such firm Principles of Religion, and assure us that all good Men had the same; and that they were slighted by none, but such loose and profane wretches, whom God set up for the Monuments of his Indignation.

(2.) Suppose we should allow that in a particular Nation, some great and wise Man should think fit to reclaim a loose and barbarous People by the Principles of Religion; how doth this prove Religion to be false, or what doth it signifie to the universal consent of Mankind? Is it any Argument that there is no foundation in Nature for Justice, Charity, and common Humanity, because wise Men have been put to use variety of methods to reduce Canibals to civility? And it would be as good arguing against all Morality from thence, as against Religion, because it was judged by wise Men a necessary instrument to civilize Mankind. And as far as I can observe, Religion and Civility have risen and sunk together. The Roman Orator made a bold Challenge, as to the then known World, to name any Nation so barbarous, that they had no Religion among them. And although the Romans knew but little of the habitable World in comparison of what is now known; yet upon the whole matter, the new discoveries add force [Page] and strength to the Argument; onely with annexing this observation, That the more improved and civilized any People have been, the more regard they have had to Religion; the more ignorant, sottish, and barbarous they were, although they were not wholly without Religion, yet it was in less esteem and honour among them: and this observation will hold, as to all the Nations since discovered both in the East and West-Indies. But what a mighty number of Politicians must spring out of the Earth at once, to scatter the seeds of Religion, in such a manner, over all the face of the Earth? It is impossible that a few Men, though never so subtle, never so experienced, should be able to captivate all Mankind in so great a variety of Language, and distance of Countries. And such an universal effect must have some common and universal Cause; which the invention of a few crafty Men could never be.

(3.) But suppose this to have happened in some one unlucky Age, when the Earth brought forth such a fruitful crop of Politicians; yet how comes it to pass, since these have so long been laid in their Graves, the effect of this Policy should still remain all the World over? For, every Age is apt to condemn the Policy of the foregoing; and whether the Men of the present [Page] Age stand upon the shoulders of the precedent or not, they are very apt to think they see farther than they; how comes it then in so many Ages, as have passed since these deep Politicians lived, that no other Persons have been able to lay open the artifice of Religion so, as to free Mankind from the pretended slavery of it? It cannot be said, that there were none to attempt it; for that were to own an absolute consent of all Mankind as to Religion. And we know there were some once at Athens, who set up with a design to overthrow Religion; but with so very little success, whatever the Roman Poet boasts, that they were fain to be very private in their meetings: and the City was so little moved with their Discourses, that S. Paul saith,Act. 17.22. the Men of Athens, were in all things too superstitious. It cannot be said, that there were none ready to joyn in such a design; for all bad Men had rather there were no Religion at all; and their number is never small, and never unwilling to carry it on: How comes it then after all, that Religion still prevailed, and the fears of a Deity could not be shaken off, no not by the greatest Politicians themselves, who thought they understood all the arts of Government, as well as any that had been before them? Would not some of the Roman Emperours, who had none to controul them, [Page] have been glad to have eased themselves of the fears of an invisible Power? But they found, after all their strugglings, it was a thing not to be done; God and Conscience were so much too hard for their loose reasonings set up against them, that where Men had shaken off the love of Religion, they could not shake off the fears that follow the contempt of it. But where Mankind have been imposed upon, when once the cheat is discovered, all its force is for ever lost: for Men do not love to be deceived, especially in matters that so very nearly concern them; so that if Religion had been a trick of so long standing, assuredly it would have been hooted out of the World long ago; and nothing would have been so ridiculous as to pretend to it. But thanks be to God, the credit of Religion is not yet worn out of the World; which can be owing to nothing but to those invincible Reasons, on which it stands. For there hath wanted nothing of wit or malice in profane Persons, to undermine and blow up the reputation of it. But the foundations on which it is built, are so firm and stable, and have endured the violent shocks, and secret attempts of so many Ages, that as long as reason and civility hold up in the World, we need not question but Religion will. If once I begin to see Mankind cast off all the [Page] reins of Civil Government, and run wild and savage, quitting all the conveniences and pleasures of Houses, and Lands, and Cloths, to live naked in the Woods, and to feed on Roots and Acorns, because they suspect that all Civil Government, was a crafty design of some cunning Men to get above others; I may then begin to think that such suspicions about Religion, may prevail upon Mankind to cast off the most reasonable obligations to maintain the profession and the practice of it. For although the Reasons on which Religion is grounded, be independent on Civil Authority, such as the train of Causes, the Motion, Order, Beauty, usefulness of all the parts of the Universe; which remain the same in all Ages, and under all Revolutions: yet the Principles of Religion do really give so much strength and support to Civil Government, that none who have a kindness to the one, can be Enemies to the other; and they who suspect Religion to be an Imposture, will be as ready to suspect all Government to be no better: the consequence whereof will be nothing but Barbarism and Confusion.

(2.) But it may be said, that although the Principles of Religion in general, are reasonable enough in themselves; and the things we observe in the World, do naturally lead Men to [Page] own a Deity; yet when they reflect on the strange folly and superstitious fear of Mankind, they are apt still to suspect, that Men being puzled and confounded, have frighted themselves into the belief of Invisible Powers, and performing Acts of Worship and Devotion to them, as appears by so many imaginary Deities among the Heathen; and the superstitions which still prevail on so great a part of the World. But this way of reasoning is just as if a Man should argue that there is no such thing as true Reason in Mankind, because imagination is a wild, extravagant, unreasonable thing; or that we never see anything when we are awake, because in our Dreams we fansie we see things which we do not. We cannot deny the follies of Mankind about Religion, either Ancient or Modern: but when was it given to all the World to be wise? It were extremely to be wished, that nothing but pure and undefiled Religion should obtain in the World; or at least, that the Christian World were purged from the follies of Enthusiasm and Superstition. But alas! the more we consider all the wilful errors, and involuntary mistakes, vicious Inclinations, violent Passions, foolish Opinions, strange Prejudices, superficial Reasonings, and obstinate Resolutions which we incident to Mankind, we [Page] shall see greater reason to wonder, that there is so much true Religion in the World, than that there is no more. Nothing but the strong impression God hath made of himself on the Souls of Men; nothing but a Divine Hand could have kept such a flame alive, in the midst of so many contrary Winds of Mens different Passions and Interests, and such a rough and tempestuous Sea, as the state of this World hath generally been with respect to true Religion. But if through the mercy of God it fares better among us, as to outward circumstances (for which we ought to be very thankful) let not Religion bear the blame of all the follies and indiscretions of those who profess it. It is a hard Case, if the common weaknesses of Humane Nature, and those faults which Men commit through the want of Religion, shall be laid to the charge of it. But nothing is more apt to incline Men of better understandings, to ill thoughts of Religion, than to see it made use of, to serve bad purposes and designs, to cover ambitious projects; and to draw in People the more easily into Faction and Rebellion; and while they look on this side of the Picture, and see there nothing but the lamentable spectacles of the mischiefs which have been done in the World under the pretence of Religion, they are far from thinking those Politicians, [Page] that invented it; it being so easily turned upon the Government, and being then so dangerous to it. (Which is a farther Argument to me, that it could not be a contrivance of such Men: for then there would have been no other Scheme of Religion owned in the World, but that of the Leviathan, which being so great a Novelty, it is a certain sign, that Religion was not framed meerly to serve the ends of Government.) But however, that only true and holy Religion which we profess, is so far from giving any encouragement to seditious Practices, that it is not possible to contrive a Religion, which we must adhere to whatever we suffer for it, that should more effectually recommend the Duties of Quietness, Patience, and submission to Authority, than the genuine Religion of our Saviour doth. As long therefore as the Rules of our Religion are so plain and easie, so reasonable, so useful and beneficial to Mankind, we ought not to lessen our esteem of it, for the sake of any weak, or superstitious, or hypocritical pretenders to it.

II. Having thus far shewed, that Mens disesteem of Religion comes from the want of Consideration, I now come to the last thing I designed, as the Application of the rest, viz. That the more Men do consider, the more they will [Page] esteem Religion, and apply themselves to the practice of it.

And now methinks, I may with greater assurance address my self to all sorts of Persons, since all that I shall request, will lie in two very reasonable things,

1. To consider impartially what is fit for them to do in Religion.

2. To practise so much of Religion, as upon Consideration will appear fitting to be done.

(1.) To consider impartially what is fit for them to do in Religion. I am not going about to perswade you to leave your Estates and Imployments, and to retire your selves from the World, and to give up your selves wholly to Devotion. For I do not deny but that they who serve their Prince and their Country, and follow their lawful Imployments, with an honest and conscientious diligence, and neglect no necessary Duties of Religion, do carry on the great ends of Religion, as well as those, whose time and occasions will give them leave to devote themselves more to Fasting and Prayer. But let none think the matters of Religion to belong to others, and that they have business of another nature to attend upon, as though paying their duty to God, were fit only [Page] for those who had nothing else to do. While Job was in the height of his Prosperity, and was the greatest of all the men of the East;Job 1.3. he tells his Friends how much he was employed in doing all the good he could by works of Justice and Charity;9.12, &c. He was eyes to the blind, and feet to the lame, and a father to the poor: and the cause which he knew not, 1.13, &c. he searched out; yet he esteemed the words of Gods mouth, or the means whereby his Duty was made known to him,23.12 more than his necessary food; he had his set times of offering sacrifice and prayer to God;1.5. 16.17. and upon extraordinary occasions, he required his Children to prepare themselves for the solemn Sacrifice by Fasting and Prayer; which is meant by sanctifying them. 1.5. So that not only constant Offices of Religion, but more solemn Acts of Devotion at certain seasons, are not only agreeable to the ancient practice of the Christian Church, but to the most antient Principles of natural Religion, as they were understood and practised in the time of Job; who was so great a Person in Gods esteem, that himself, who knew him best, gave that Character of him, That there was none like him upon earth; and therefore we cannot follow a better Example.

(2.) Let us then set our selves to practise all the known Duties of our Religion, and the [Page] more we consider these things, we shall be more resolved to do it.

(1.) That God infinitely deserves from us all the service we can do him.

(2.) That we cannot serve our selves better, than by faithfully serving him.

(1.) That God infinitely deserves from us all the service we can do him. Can a man, Job 22.2. saith Eliphaz, be profitable to God, as he that is wise may be profitable to himself? i. e. he cannot: but yet if God expects and requires such service from us, we have no reason to enquire farther; for we are certain all we can do, falls infinitely short of the obligations he hath laid upon us. For let us consider, Was it not God who formed us in our Mothers Womb, and so curiously framed and fashioned all the parts of our Bodies? Was it not He, that breathed into us the breath of Life, that first set the Wheel in motion by the course of the Blood,Eccl. 12.6. and setled the Cistern in the Heart to receive and disperse it, and the Pitcher at the fountain, to take it at its return from the Veins? Was it not He, that fixed the golden Bowl in the Head that covers the Brain, and stretched out the silver Cord of the Nerves over the whole Body, for the admirable use and service of all the Parts? Was it not He, that endued us with those noble Faculties of Understanding, Reasoning, [Page] Reflecting, Remembring, Discoursing with others, and Governing our selves? Was it not He, that made all the Parts of the World about us so serviceable and beneficial to us? Was it not He, that preserved us from so many and great Dangers which we have been exposed to by open Violence, and secret Conspiracies; by Fire, and Sword, and Plague; by storms at Sea, and upon Land too? Was it not He, that hath so often scatter'd the Clouds, that threatned us, when the face of the Heavens gathered blackness, and all things seemed to tend to confusion? Is it not He, who still wonderfully continues our Peace and Plenty, amidst all the sad complaints, and miserable condition of our Neighbours? yea, who continues our Laws, our Government, our Religion amidst all the Fears and Conspiracies which have been among us? And shall we think much to serve so Wise, so Merciful, so Gracious a God? Is it not He, that hath exercised so much patience, and long-suffering, and goodness towards us in order to our Repentance? That still offers to us the most unvaluable Blessings of the pardon of our Sins, and everlasting Happiness upon our sincere Repentance? Yea, is it not He, that hath given his own Son to dye for our Sins, and exposed him to the Reproach and Pain of an accursed Death upon the Cross, [Page] that he might be a Sacrifice of Atonement for us? And will not all these Motives prevail with us to fear and serve him, who hath deserved so much more from us, than the service of our whole Lives, in the most perfect Obedience, would make a requital for? Shall we then grudge him that proportion of sincere Obedience, which he is not only willing to accept of, but hath promised to reward with a Crown of everlasting Glory? Which is the last thing to be considered.

(2.) That in serving God faithfully, we do most effectually serve our selves, and promote our own Interest. Men will praise thee, saith the Psalmist, Psal. 49.18. when thou dost well to thy self. Not, when thou pamperest thy Body, and thereby layest a foundation for Lusts and Diseases; not, when thou heapest up Riches, and knowest not who shall gather them; not, when thou givest way to all the Vanities and Follies of a deceitful World: but when thou takest a just care of thy true and lasting Interest. For as Job saith, God looked on this as the proper Wisdom of Mankind, Unto Man he said, Job 28.28. The fear of the Lord is wisdom, and to depart from evil is understanding. And that is certainly our true Wisdom, whereby, we secure our best Friend in all conditions, we disappoint our greatest [Page] Enemies, we lay the surest foundation for Peace and Tranquillity in our Minds while we live, and a Blessed Eternity when we dye. To which God of his Infinite Mercy bring us.

FINIS.

§

[Page]

[Page]

A SERMON Preached before the KING, February the 15. 1683/4.

By EDWARD STILLINGFLEET, D.D. Dean of S. Pauls, and Chaplain in Ordinary to his MAJESTY.

Printed by his Majesties Command.

LONDON, Printed by J. M. for Henry Mortlock at the Phoenix in St Paul's Church-Yard, and at the White Hart in Westminster-Hall, 1684.

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A sermon preached before the King, February the 15, 1683/4 by Edward Stillingfleet ...

Stillingfleet, Edward, 1635-1699.

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1684

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A61615

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Wing S5655

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ESTC R18638

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11939701

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51249

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— A sermon preached before the King, February the 15, 1683/4 by Edward Stillingfleet ..., Stillingfleet, Edward, 1635-1699..

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[2], 40 p.

Printed by J.M. for H. Mortlock...,. London :: 1684.. (Reproduction of original in Huntington Library.)

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