A sermon preached before the Queen at White-Hall, February 22d, 1688/9 by Edward Stillingfleet ...

A sermon preached before the Queen at White-Hall, February 22d, 1688/9 by Edward Stillingfleet ...

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ERRATA.

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I. PETER 4. 18.‘And if the Righteous scarcely be saved, where shall the Vngodly and the Sinner appear.’

THIS Epistle was written by S. Peter for the Incouragement of Christians under all their Sufferings; but these Words seem to carry so much Terrour and Severity in them, as though none but Martyrs and Confessours could have any Reason to hope for Salvation, and all others were to be left in Despair. Although Mankind be not easily satisfied concerning the Punishment denounced against the Vngodly and Sinner, yet the Justice of God, the Equity of his Commands, the Freedom of their Choice, the Contempt of Grace, and their Wilfull and Obstinate Impenitency take away all just Cause of Complaint: But, that the Righteous should scarcely be saved, seems hardly reconcilable with the Grace, and Design, and Promises, of the Gospel. [Page] For the righteous here are not vain, proud, self-conceited Hypocrites, such who think they need no Repentance, but such who by the Grace of God were brought off from their former Sins,1 Pet. 1. 18, 19, 20. and were redeemed from their vain Conversation with the pretious bloud of Christ, who had purisied their Souls in obeying the Truth through the Spirit; c. 2. v. 9. Who were a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People; yet of such as these it is said, If the righteous scarcely be saved. But how can this agree with the Infinite Goodness and Mercy of God declared in the Gospel, whereby Sinners are courted and encouraged to repent with the Hopes and Promise of Salvation? Did not Christ come to save Sinners, and St. Paul call this a faithfull saying and worthy of all acceptation; 1 Tim. 1. 15. and yet after all, shall the righteous scarcely be saved? What Ioy in Heaven can there be over one Sinner that Repents, Luk. 15. 7, 10. if after his Repentance it be so hard to come to Heaven? Doth not Christ himself invite those who are weary, and heavy laden, to come to him, with a Promise that he will give rest to their Souls? Matt. 11. 28. But what Rest can they have, who, notwithstanding their coming to him, do with so much difficulty attain to Eternal Rest? How can that be said to be an easie yoke, v. 30. and a light burthen, which is of it self so hard to be born, and the Reward which [Page] is to make it easie so hard to be attained?

If it be said that this Expression, that the righteous are scarcely saved, is to be understood of some Sufferings, and Persecutions, which the Christians were then to undergo, and it was very hard for any, though never so righteous, to escape; and that to this v. 17. refers, I answer, That this doth not clear the Difficulty; For from whence doth this Necessity of Suffering arise? Is it not enough to repent and forsake our Sins, but we must undergo some Punishment for them in this Life, although God remits that of the World to come? But how is this consistent with the Fulness of Christ's Satisfaction, and the Freeness of God's Remission of Sins? And if God's Justice be satisfied and the Sins be forgiven, what need can there be that Persons must here suffer for their Sins before they can come to Heaven?

So that for the clearing this Subject these thing must be spoken to:

I. In what Sense the righteous are said to be scarcely saved.

II. How this is consistent with the Grace of the Gospel.

III. What Incouragement there is for us to hope for Salvation, when the righteous are said to be scarcely saved.

[Page] I. In what sense the righteous are said to be scarcely saved. That may be understood Two ways;

(1.) With Respect to Accidental Difficulties arising from the particular Circumstances of Times and Seasons.

(2.) With Respect to the General Terms of Salvation, which are common to all Persons and Times.

1. With respect to Accidental Difficulties arising from the particular Circumstances of Times and Persons. For the Difficulties of Religion are not alike in all Times, nor to all Persons; for they are not like a Geometrical Measure, which is always exactly the same; but rather like a Voyage at Sea, which is to be managed by the same Compass and to the same Port; but it sometimes proves Calm and Pleasant, and at other times Stormy and Tempestuous. Which chiefly happens, when a Religion appears New, or goes about to Reform the Old; for then it is sure to meet with all the Opposition, which the Passions, and Interests, and Prejudices of partial Men can raise against it. Its true, he that stills the raging of the Sea, and the Madness of the People, can, when he pleases, calm the most violent Passions of Mankind, and make way for the Reception of Truth in their Minds; but he thinks fit by such means to trie and [Page] discover what is in Men. Who never shew their Passions more violently and unreasonably than when they are mask'd under a pretence of Zeal against Heresie and Innovation. For that blinds their Understandings, corrupts their Wills, inflames their Passions, hardens their Hearts, and shuts up all bowels of Pity and Compassion towards Brethren. Thus it was among the Iews towards the Christians, both in Iudea, and in the several Places of their Dispersion: For they looked on them as Apostates and Hereticks, and treated them, not onely with the utmost Scorn and Contempt, but with all the Fury and Rage imaginable, and where their own Power fell short, they called in the Assistence of the Roman Governours, representing the Christians to them, as an Upstart and Pernicious Sect, Seditious and Turbulent, and therefore ought by all means to be supprest: By such Insinuations the poor Christians in the Eastern Provinces of the Iewish Dispersion, were miserably harassed and proceeded against as Malefactours. Thus it was at that time when S. Peter wrote his Epistle to the Iewish Christians, who were scattered throughout Pontus, 1 Pet. 1. 1. Galatia, Cappadocia, Asia, and Bithynia, where there were abundance of Iews, and many Converts, but very hardly used among them. St. Peter having been imployed much among them,Gal. 2. 8. (the Apostleship of the Circumcision being committed[Page]to him) and being withdrawn into the Kingdom of Parthia, Although Babylon were very much exhausted, by the Neighbourhood of Seleucia first, and afterwards of Ctesiphon; yet I see no Reason to conclude that Babylon was not then capable of having a Church in it, when S. Peter wrote this Epistle. For Iosephus, lib. 18. owns, that there was in Babylon [...] in the time when Hyrcanus was sent thither; and out of such a multitude of Iews a Church might easily be gathered. The Calamities which befell the Iews of those parts afterwards rather reach to the Country than the City of Babylon. And when such Numbers of Iews are allowed to have been after them in Ctesiphon, Nearda and Nisibis, which were all Cities in those parts, I see no cause to question that there were great Numbers of Iews at that time in Babylon; since even in Trajan's time, they are confessed to have been very numerous in Mesopotamia. Strabo, lib. 16. saith, that a great part of Babylon was deserted in his time, and so it might well be, and leave room enough for a Christian Church to be there notwithstanding. So that no reason appears sufficient to me to take Babylon in any other sense, than for the City generally known by that name, without flying to any Mystical sense, or a Strong place in Egypt bearing that name; there being less probability of a Church in a Garrison, as Strabo describes it, than in the Remainders of so great a City. where he had planted a Church at Babylon, (not so desolate at that time, as not to be sufficient for such a Number, as appears by Strabo and Iosephus) from thence he writes this excellent Epistle for the Advice and Comfort of the suffering Christians. He adviseth them to behave themselves with great Prudence and Care of their Actions, to give no Advantage against themseves, by doing any ill things; and then, if it pleased God to call them out to suffer, they ought not to murmur, or complain, or mistrust his Gracious Providence towards them, but commit themselves to God in well doing, Pet. 4. 19. as unto a faithfull Creatour. And if they did think it hard for them to suffer these things, they ought to consider, there was a Wise Directour of them above, who had beforehand appointed such a Series of Events, that although their Enemies rejoyced to see them suffer in the first Place, [Page] yet their Turn would come not long after, and then these Enemies of the Gospel would feel the Severity of God's Wrath and Displeasure against them. Which is the meaning of the foregoing Verse,

For the time is come that Iudgment must begin at the House of God; and if it first begin at us, what shall the end be of them that obey not the Gospel of God? i. e. Christ hath foretold Desolation and Ruine to come upon the Jewish Nation, for rejecting him when he came to save them; but he withall saith, that before these things, Luk. 21. 12. they shall lay their hands on you and persecute you, delivering you up to the Synagogues, and into Prisons, being brought before Kings and rulers for my name's sake. Which implies a severe persecution of the Christian Church, begun by the Iews, but carried on by the Governours of Kingdoms and Provinces. And therefore saith the Apostle, although the time be now come that Iudgment begins at the House of God, yet it will not end there; but that which is onely a Cup of Trembling and Astonishment to them shall be a Cup of Fury and Destruction to the Obstinate and Impenitent Iews. The case was hard to the poor Christians, but it would be much more severe towards their cruel Persecutours; for if the righteous, whom God loves, meet with such sharp usage by his Permission [Page] for a time, the day will come when God will avenge the Cause of his suffering People, and make their ungodly and perfidious Enemies feel the smart of his displeasure in such manner that they shall not know where to hide themselves, Where shall the sinner and ungodly appear.

But that which I observe from hence is, that there are some Accidental Circumstances which depend on Divine Providence, which may make the condition of some Men, as to Salvation, much more difficult than that of others: For it is no such easie matter to go through many Tribulations into the Kingdom of God, Act. 14. 22. i. e. to be content to be contemned and reproached as the worst of Men; to be torn from Friends and Relations, and all the Comforts of Life; to be cast into loathsome Prisons, and more loathsome Company in them; to be in continual expectation of such cruel Usage and Torments, as make Death be look'd on as their best Friend and most seasonable Deliverer.

If Sufferings do not rise so high, yet when men cannot keep Faith and a good Conscience, without hazarding the loss of what mankind are apt to set too great a value upon, their Ease, and Riches, and Expectations in this World, even these make it harder for such Persons to get to Heaven; because Sincerity and Constancy [Page] are the necessary Conditions of it, which may be tryed much more in some than it is in others. We must all have the same Journey's-end, if we hope to get to Heaven, but some may meet with a freer Road, and a calmer Season, and better Company, in their Journey than others. However it happens we must go through all, and not be discourag'd at any appearance of Difficulties upon our way.

But herein Mankind are apt to be deceived, as though all the Difficulties lay in a suffering Condition; whereas a soft, and careless, and voluptuous Life is rather more dangerous to their Souls, because persons are less apt to suspect their danger. He that is set upon by force and violence endeavours to defend himself as well as he can; but he that is betrayed under a pretence of Kindness is drawn into his Ruine before he is aware, and goes on chearfully to his own Destruction. Prosperity hath the true nature of an Opiate, for it stupifies and pleases at the same time. The Temptations of the suffering Side are apt to allarm, awake, and rouse up the sleepy Powers of the Soul; whereas the gentle and easie Condition of Life either lays them asleep, by a kind of Intoxication, or so diverts them from all serious things, as puts them out of the very way to Heaven. For, the first thing in it is a steady and serious Resolution [Page] of Mind to doe what lies in them to go thither; which can never be done without a true Consideration of the vanities of this world, how pleasing soever; and a fixed and settled Judgment, preferring the Happiness of Heaven before all the most alluring Pleasures of this Life.

So that the different Circumstances of Life do make the way of Salvation more difficult to some than to others.

But this is not all; for there are many things which make it more difficult to some than to others, which are of another Nature. Some Tempers are more flexible and pliable than others; more capable of hearkning to Reason; and more apt to reflect on their own Actions; whereas others are naturally Stiff and Obstinate, who stick as fast to an Opinion or Prejudice which they have once taken up, as if they were fatally determined to it; and such as these can hardly ever be convinced they are in an Errour, unless by a Power superiour to Nature. Some again, are very easily convinced of a Fault, but very hardly reclaimed; for that facility of Temper which makes them easie to be convinced, lays them open to the next Temptation, which they are not able to withstand. These are always repenting and amending and beginning to reform, but without [Page] the Grace of God, not able to go through with it. Some are modest and bashfull Sinners, whom Fear and Shame may restrain; others are so hardned and impudent in their Wickedness, that they deny even the very first Principles of Morality as well as Religion, and not onely refuse to hearken to Reproof, but reject it with Scorn and Indignation. And it cannot be supposed that the Grace of God, working on mens Minds in a way suitable to them, should have as easie an Admittance into one as into the other; for the one are like a House with doors shut, but easily opened; the other like a House not onely shut, but bolted and barracadoed.

Again, some have had the Advantage of a Pious and Religious Education, by which the Principles of Piety and Vertue have made an early Impression on their minds, and have been a continual Check upon evil Inclinations; and if they have been too weak to subdue them, yet they have been strong enough to prevent their Extravagancies, or to bring them to a speedy Repentance, and to take up firmer Resolutions; and such are more easily brought to themselves and settled in a vertuous course of Life. But the generality of Mankind, through a wretched Carelesness, mind not the early Improvement of their Children in what is good; and what education they give them tends to [Page] any thing more than the Planting the sense of God, and true Religion, and Vertue, in them. It were well, if they would but let Nature alone in their Children; but instead of that, they often place such about them, who humour them in their worst Inclinations, and give them an early taste of Profaneness and Irreligion; so that when they come into the World, they run into all manner of wickedness, and commit it with greediness, having so quick a Relish of it; and then indeed it is a very hard matter to bring them to Repentance; for that is to take Shame and Dishonour to themselves, to say they have been Fools, and have done wickedly; and rather than doe this, they chuse to go on in their Impieties, and treasure up wrath against the day of wrath.

Those who magnify the Freedom of Will in Mankind in this degenerate State, seem to consider them onely in Theory and Speculation; not as they are, but as they ought to have been. It is like that which they call the Spring in some Bodies, which are apt to dilate and expand themselves, but may be easily oppressed with such a weight as makes it impossible for them to inlarge themselves till it be removed. There is no doubt in Mankind, considered in it self, a Power of acting according to Reason, which is the truest Freedom, (for a Power of acting [Page] otherwise is Weakdness and Folly,) but what through the Natural Propensity to Evil; what through the Power of bad Examples; what through the violence of some Tempers and Passions; what through the cloudiness of some Understandings, from bodily Distempers; what through the strength of evil Habits, and corrupt Dispositions, there is scarce such a thing as Freedom of Will left, especially as to matters of Salvation. So that if the Scripture did not so plainly express the Necessity of Divine Grace for the Conversion of Sinners (as it doth,) the mere Consideration of the state of human: Nature would make me believe it, supposing that any part of Mankind be designed to be fitted for Heaven. For although the Difficulties be not alike in all, yet, of one kind or other, they are such as cannot be overcome by our selves, without the Power of Divine Grace Exciting, Preventing, and Assisting of us.

(2.) Having thus shewed what Difficulties there are which arise from the Different Circumstances of Times and Persons, I am now. to consider those which arise from the Terms of Salvation, which are common to all Persons and Times.

Here we must suppose Salvation to be the thing aimed at, as the Chief End or Happiness [Page] of such Men; and here are two kinds of Difficulties to be enquired into;

(1.) Such as are implied in the general Pursuit of Happiness.

(2.) Such as immediately relate to this kind of Happiness.

(1.) Such as are implied in the general Pursuit of Happiness: For Happiness is not a thing of Chance or Necessity, but a Matter of Choice and Design. It is a vulgar mistake (and I wish it were onely among the vulgar) to account those Happy, who are fortunate: But this Notion of Happiness was unanimously rejected by all the Ancient Moralists. Some of them indeed have thought it repugnant to common Sense, to call those happy who were under great Calamities, i. e. who were, in the sense of Mankind, miserable: But then they utterly denied, that the best outward Circumstances could make a Man happy; for that must depend upon the Temper of a Man's mind, and his Improvement in Vertue. These are some things which the Moralists agreed in, which may be of great use to us for clearing the Christian Doctrine in this matter about the Difficulty of attaining Salvation.

(1.) That Happiness did consist in one Uniform Design of Life, i. e. that a Man must [Page] chuse one proper and chief End to himself, and so order his Thoughts and Actions that he may attain it. And therefore the dissolute and careless liver, that minds or thinks of nothing but Eating, and Drinking, and Sleeping, and passing away his time, was no more capable of Happiness than a Brute, which exceeds him in that which he accounts the Happiness of Life.

(2.) That there must be a Carefull and Attentive Mind to pursue this Design. And that is by keeping close to those Maxims, which were laid down as necessary to attain it. For, according to their different Notions, they had different Maxims, or Rules of Practice, either as to Vertue or Pleasure, and as Men did observe these, they were nearer to their Happiness: But if they broke their Rules, they must blame themselves if they missed of it.

(3.) That any Man who desired to be happy, must above all things take Pains about himself; For without that they concluded it impossible for a man to be happy, let his outward Condition in the World be what it would: For that was too uncertain a foundation to build such a Structure upon. Therefore it was necessary for any one that pretended to happiness, to have a true Notion of what conduced to it in his Mind; and to bring his Passions into Order. For all the world cannot make one [Page] whose Passions are violent and extravagant, to be happy; no more than him to be a sound and healthfull Man, that hath a Fever, and a Dropsy, and Convulsions, at the same time upon him. For the violence of Lust is an inward burning Fever; Covetousness, or an infatiable Desire of Riches, a perpetual Dropsy, which encreases the Thirst by an endeavour to quench it; and Excessive Anger is a Convulsion of those Powers of the Soul which ought to be sedate, and composed, in any one who pretends to Happiness. But when they considered the force of natural Inclinations, they found it was no easie matter to make the Unreasonable part to be governed by the Reasonable. For the less of Reason, the more wilfulness and stubbornness; and therefore the harder to be brought to Reason and to be govern'd by it. And herein lay the main Difficulty; and after all their Arguments, and Rules, and Directions, humane Nature was found too refractory to submit; and the violence of Man's Passions overthrew all the plausible Schemes of Happiness which the Philosophers had set up. To which I add,

(4.) That those who consulted most the Ease and Pleasure of Mankind, were forced to put Men upon some hard and unpleasant things to make any thing like Happiness to consist in Pleasure. For they cast off all Riot and Excess, all Intemperance [Page] and Luxury, because the Pain which followed exceeded the Pleasure; and therefore they made Temperance and Chastity necessary to the true Pleasure of Life. They reduced the Happiness of Pleasure to a fixed and setled State, and so took it off from that which was onely sensual. They brought Mens Desires within so narrow a Compass, that the true Lovers of Pleasure would abhor such Confinements as they made necessary. And although they could never conquer the Fears of Invisible Powers, and of Death, yet they thought no Happiness was to be had without it. So that all were agreed, that it was impossible to attain to any thing that looked like Happiness without some real Difficulty, which was necessary to be undergone, although the Success were uncertain.

(2.) Let us now consider the Difficulties relating to Salvation, or that Happiness which Christians expect. And here I shall shew,

(1.) That it is far more Reasonable to go through Difficulties, for the sake of it.

(2.) That they are not such, but that we may reasonably hope to overcome them.

(1.) It is more Reasonable to expect Difficulties in the way of Salvation. For the more excellent and desirable the Happiness is, the more it is worth the while for us to take pains [Page] about it; especially when there is a Certainty of attaining it. The Moralists had but very dark, and confused, and uncertain Notions of Happiness; something they saw, but with a very glimmering light: They found that all Men desired it, and wise Men sought after it; but wherein it lay, and how to be attained, they could not agree. The most considering Men were convinced it must be in the best part of our selves, and that is our minds, and in the greatest Perfection of that, viz. Vertue and Goodness. But they met with insuperable Difficulties in the way to it, and the best among them sadly lamented the state of humane Nature, after all the pains and endeavours they had used to rectifie their Opinions, and to subdue their Passions. For they found it too restiff and untractable, too much under the Sway and Dominion of the sensitive Appetite, for them ever to hope by the mere Power of Reason to bring it into such Subjection, as to pretend to a total Conquest. And those who refined Pleasure so much, as to make it a Happiness fit for Mankind to own, did make a Happiness just as they made their Gods, viz. a Fine, Subtil, Airy, Pleasant No-thing, or that had no Solidity in it: For the Epicurean Happiness, with all its Refinements, was rather a matter of Speculation than Practice; and after all was [Page] not worth so much pains about it, but like the Gourd, which after its paring, and cleansing, and dressing, is fit onely to be cast upon the Dunghill.

But it cannot be said that the Happiness offered to Christians is of such a Nature: For it is really the best, the most valuable and desirable Good, not promised to be enjoyed in this mean, despicable, and uncertain state of Life, but reserved for a more free, spiritual and continuing State.1 Pet. 1. 4. So our Apostle calls it, an Inheritance, incorruptible and undefiled, and that fadeth not away, reserved in heaven for you. Such is the Condition of the World without us here, and of the Passions and Infirmities within us, that it is a vain thing to expect a true Happiness to be enjoyed in this Life; the utmost we can hope for, is to be prepared for a better; and God knows there is Difficulty enough in that. We have Hearts so vain and sensual, so addicted to the Pleasures and Impertinencies of this World, so prepossessed with the Objects of Sense, that it is no easie matter to bring them so much as in earnest to consider of another World. But it is yet harder to fix the Thoughts of it upon our Minds, so as to make a deep Impression upon them, as they must do, if we make the Happiness of Heaven our Chief End and Design. Supposing that Paradise were still [Page] upon Earth in its first Glory, and to be found by the Description which Moses gives of it; a man may think often concerning it, where it lies, what the Rivers are by which it is to be discovered; but all this amounts but to a mere Speculation: But suppose that he takes up a Resolution to go thither, what other kind of thoughts hath he then about it, as to the Truth and Certainty of the Place, and the Way that leads thither, and the Difficulties he is like to meet with? Which make another kind of Impression than the former dry Speculation did. If a Man doth not think Heaven worth all the Pains and Difficulties which lie in our way to it, he never yet had one serious and becoming thought concerning it. For the Happiness proposed is really so great and invaluable, that the more we think of it, the more we shall esteem it, and the more we shall despise and triumph over the greatest Difficulties in order to it; it being no less than the Perfect Enjoyment of the most Perfect Good, in a most Perfect State of Life, and nothing can be desired by humane Nature greater than this.

(2.) The Difficulties in our Way to Salvation are not such, but we may reasonably hope to overcome them; i. e. if we set our selves about it; otherwise a very mean Difficulty will appear too great for us. Therefore we must [Page] suppose not onely a willing Mind, but a firm Resolution to doe what lies in us. And there are two things to shew that we may hope to overcome them;

(1.) That the most difficult Duties are in themselves reasonable to be performed by us.

(2.) That God offers his Gratious Assistence for the Performance of them.

(1.) That the most difficult Duties are in themselves reasonable. I mean such whose Difficulty doth not arise from accidental outward Circumstances; but from a respect to the present state and condition of humane Nature. Such as,

(1.) True Repentance; which is one of the hardest Works of a Man's Life, when he hath been long engaged in a Course of Sinning against Conscience. It is not hard for such a one to be made sensible that he hath done amiss; for he that acts against his Judgment is, as Aristotle observes, [...] Nicom. l. 7. c. 8. Inter cateramala, hoc quo (que) habet stultitia proprium, semper incipit vivere. Sen. Ep. 13. apt to Repent, i. e. to find fault with himself for his own Actions, and to resolve to amend. There is a sort of Displeasure against Sin, which is consistent with the Practice of it, which is called by the Casuists, Attritio Impoenitentium; but they say it is without a purpose of forsaking it, if there be such a purpose that they say is Attritio Poenitentium; but if it be an ineffectual Purpose, the Scripture [Page] no where calls it Repentance. For as long as the habitual Practice continues, it is certain that man's Love to his Sin exceeds his Hatred of it; and what Repentance can that be which is consistent with a prevailing Love of Sin? When persons were first made Christians, their Repentance was easily discerned, whether true or false, because it was a publick and sol [...]mn Renunciation of all their former Sins; but when men have accustomed themselves to Sin under a Profession to renounce their Sins, it is a harder matter to find out the Sincerity of their Repentance as to those Sins. And here a difference must be made as to the Nature and Kind of Sins: For there are some Sins which all agree to be Sins, yet is a hard matter to convince Persons that they are guilty of them, such as Hypocrisie, Schism, and Idolatry, which men will find something to excuse themselves from, notwithstanding the clearest Evidence against them. Some are such Strangers to themselves, that they do not suspect themselves for those Sins which others easily discern in them, as is common in the case of [...]ride, and Envy, and Covetousness, and Superstition. It cannot be supposed that Persons should so particularly repent of such Sins which they are not sensible of; but where Self-love blind [...] it cannot excuse. And where such evil habits prevail, persons must repent▪ [Page] and search, and examine themselves in order to a particular Repentance. There are other Sins which are really perpetual burthens to a good Mind, but it knows not how to get rid of them with the utmost Care; such as inward Motions to Sin, sudden Heats and Surprises, mixt Infirmities, Coldness in Devotion, Distractions in Prayer, and many Omissions of Personal Duties; in such Cases as these, if we do not allow Sincerity of Repentance without through Amendment, we make a General Repentance insignificant, and make the Condition of many good Men desperate; for none can be saved without true Repentance. And if there can be no true Repentance without actual forsaking all such kinds of Sins, there is no such thing as true Repentance to be found. But there are other Sins of a more dangerous and malignant Nature, which argue a very bad Mind; such as Malice and Hatred, a rooted Aversion to what is Good; and a strong Inclination to Evil. There are some Sins that are gross and notorious, of which St. Paul saith, The lusts of the Flesh are manifest; i. e. such Sins are easily known to be Sins, and Mens Consciences condemn them even while they commit them; such as Murther, Adultery, Intemperance, Injustice, Perjury, and such like. Of which the Apostle after declares, That they who [Page]doe such things shall never come to Heaven. Gal. 5. 19, 20, 21. 1 Cor. 6. 9, 10. Eph. 5. 5, 6. Therefore as to them, such a Repentance is necessary as implies not merely a dislike and sorrow for them, but a thorough Change of a Man's Mind, and the Course of his Life, with respect to them. And surely it is no easie matter to new mold the Temper of ones Mind, and to turn the Tide of our Actions; to break off our beloved Sins, and to bring forth fruits worthy of Repentance. This is indeed a hard Work; but yet it is a most reasonable Work. It is hard, but it is like the taking violent Physick in some Diseases, where the humour must be purged out, or the Party must dye; the Uneasiness is not to be considered, but the Necessity; and in such a Case the Mind cannot be at Ease till it be done. So that the very Difficulty of Repentance lays the Foundation for greater Peace of Mind afterwards. And who will think much of such a Difficulty, which is so necessary to Peace with God and his own Conscience?

(2.) The Love of God is above all things. This is so Fundamental a Duty, that we cannot place our Happiness in God without it. For if we do not love God above all things, we must love somewhat else so; and whatever we love above all things, that we make our Happiness. But I am affraid the greatest part of the World love all things above him: For we are [Page] to judge of Mens love and esteem by what they court, and pursue, and desire, and delight in; it is impossible there should be such a Love of God, where the Stream of the Affections and Course of Actions run quite another way; I mean, to the vanities of this World, of which the Apostle hath said,1 Joh. [...]. 15. If any man loves it, the love of the Father is not in him. But this is a hard Point: For some degree of love to this World is allowable; else how can we thank God for the Comforts of it? And all Persons who know God do grant, that his Perfections are far above all the World, and therefore they seem to have a value and esteem for him above it. We must here distinguish a Notional Esteem from that which is Practical. A Notional Esteem implies no more than a mere Conviction that God must exceed all the Excellencies which are scattered in the Creatures; but a Practical Esteem is, when the Acts of our Souls towards him are suitable to the Apprehensions we have in our Minds concerning him. When we adore his infinite Perfections, and delight in the Meditation of them; when we desire to doe all things pleasing to him, and avoid what we know to offend him; when we believe, and hope, and trust in him, and commit our selves to his Conduct in this World, in hopes of being happy with him in another. This is the Love [Page] of God above all things; but alas! Where is this Love of God to be found? It is no very hard matter to work up a heated and devout Imagination to the Fancy of Raptures and Ecstasies and Mystical Unions;1 Joh. 5. 3. but after all, This is the love of God, that we keep his Commandments. As the true Love of a Prince is not to flatter and admire him, and watch for his Smiles; but to observe his Directions, and obey his Orders, and to doe what is most for his Service. And although such a Love of God be hard to those whose hearts are full of carnal Affections, and are taken up with the Follies and Vanities of this World, yet we cannot take one true step in the way to Heaven without the Love of God. For even those who have most corrupted the Doctrine of Repentance do confess, that there can be no true Contrition of Sin, which is not founded on the Love of God as the Principle of it, and however they have dangerously flattered and deceived those who are so weak to believe them, that Attrition with the Sacrament of Penance is sufficient to put men into the state of Grace; yet St. Peter's Keys must have an extraordinary virtue, if they can change Nature into Grace, or Fear into Love, or mere Horrour of Conscience into true Repentance.

But although such a Love of God above all things be so hard a thing to minds prepossessed [Page] with the Love of other things; yet no one can deny that it is the most reasonable Duty in the World. The very Thoughts of God, if they are such as we ought to have, imply, that he is the Best, the Wisest, the most Perfect Being, and therefore the most amiable and desirable Object. And whither then should the most natural Stream of our Affections run, but towards him? What do we mean to suffer so much earth and filthiness to obstruct the free passage of them in their most proper Course? What can we meet with in this deceitfull World, that can bear the least proportion to such Infinite Goodness? Oh what a difference is there between our Reason and our Love? We verily believe that God deserves our Love above all things, and yet how small a share hath he in it? We love what we profess to despise above all things, viz. our Sins and this vain World; and we really too much despise what we still profess to love above all things, viz. God and our Eternal Happiness. O miserable condition of Humanity! Made to be Happy, and yet fond of Misery; Loving what's vain, and yet despising Vanity; Hating what's Good, and yet accounts it best; And therefore fittest for our Choice and Love. The Love of God above all things is so just and reasonable, that those who doe it least approve it as the [Page] most excellent Imployment of our Minds; and those that doe it most, think they fall short of what God deserves from them. The more we know of God, the more we know that we ought to love and delight in him; and all our Difficulty in the Practice of it can never make us think it is unreasonable to love Him above all things, without whom nothing can make us happy, and who alone can doe it.

(3.) Vniversal Holiness of Heart and Life. If this were not necessary to Salvation, our Apostle would not have pressed it with so much earnestness as he doth;1 Pet. 1. 14, 15, 16. As obedient children, not fashioning your selves according to the former lusts in your ignorance, but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, be ye holy, for I am holy. 2. 11. Again, Dearly beloved, I beseech you, as Strangers and Pilgrims, abstain from fleshly lusts which war against the Soul. 4. 2. And again, That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. This is a hard saying to Mankind, who part with nothing so hardly as with their Sins; yet these must be parted with, if ever we hope to get to Heaven. I do not say, that a Perfection in Holiness is required, (for that were to suppose Happiness in this World, since there can be no perfect holiness without it,) but there [Page] must be a constant, uniform, and sincere endeavour after it; by avoiding all known and wilfull Sins, and doing all our Duties to God in such a manner as our Conscience cannot charge us with gross Neglect or Insincerity. There are some things we cannot say are downright Sins; yet if they lead to them; if they indispose our Minds to God, and his Service; if they tend to Lightness and Vanity, and make us more easie to entertain the Devil's Temptations, we ought to avoid them as the Snares of the Devil. So, on the other side, there are some things which we cannot say are plain, and express, and necessary Duties of Religion, yet they tend so much to keep up the Life and Spirit of it, that a general Design of Holiness is enough to recommend them. As to positive Duties of Religion, we cannot exactly fix the Time, and Measure, and Season of their Performance, which must vary according to Circumstances; but this we can say, that the more Persons set themselves to the Practice of Holiness, and the greater Preparation they make for another World, the more they will delight in the performance of God's Service, and the more ready to embrace any Opportunities for it. Those who would have all Religious Duties determined as to the Circumstances of them, are like Men who [Page] would have punctual Rules set down, how often two Friends should converse with each other, and how long time they are to stay together. True Friendship will need none of those things, but will incline them to embrace the best opportunities for mutual Conversation, lest too long distance beget a Coldness first, and then the Friendship dissolves. It is no hard matter to pray as far as words go; but to pray with Zeal and Devotion, to attend upon God with that seriousness of Mind we ought to doe, will require our utmost Attention. And it is no easie matter to keep our Minds composed and fit to converse with God in Prayer, and other solemn Duties of Religion. But as hard as this appears to us, it is most fit and reasonable that we should doe it: For what an unbecoming thing it is to worship God in a careless, trifling, perfunctory manner; as though nothing less deserved the imploying the Vigour of our Minds about, than the Service of God. But how can we love him with all our Hearts, if we do not serve him with all our Mind and Strength.

(4.) Resignation of our selves to God; This the Apostle calls casting all our Care upon him. 1 Pet. 5. 7. This is a very wise Duty if we can attain to it, because it eases our minds of many Fears and Perplexities, both as to our selves and others: [Page] But it is no easie thing to set our minds free from solicitous thoughts, about possible Evils. We cannot mend our Condition, nor prevent what is determined by our most anxious Care; but we may enjoy our selves with far greater Peace and Tranquillity, if we can be content to commit our selves to the best Conduct, and that is of him that Governs the World. And whatever strugglings we may find within our selves about it, yet the more we search, and weigh, and consider things, the more we shall be satisfied, that the Resignation of our selves to God, as to all our Concernments in this World, is the best means to calm our Passions, to abate our Fears, to prevent our Impatience, and so to attain to that Ornament of a meek and quiet Spirit, 1 Pet. 3. 4. which is with God of great Price.

But if all these Duties be so necessary to our being saved, and we lie under such Difficulties as to the Performance of them, their appearing to be Reasonable makes our Condition so much worse: For to find it so hard to doe what we are convinced is most Reasonable to be done, is one of the worst Circumstances of our Condition. Its true we do not want Faculties of Understanding and Will; but what then, if our Moral Indispositions make these useless to our Spiritual Advantage? A man that is like to be stifled in a [Page] large Vessel full of Downy Feathers, cannot complain of the hardness of what he lies upon, for all things feel soft and easie about him, yet he may be stifled with them; our evil Habits, and corrupt Inclinations, have nothing that feels hard or troublesome to us; but if we cannot overcome them, they will certainly Ruine and Destroy us. There is therefore a Necessity of a higher Principle of Divine Grace to enable us to break thorough all these Difficulties. Which Grace is so abundantly promised by the Gospel to those who seek it, that it comes at last to be our own fault, if we be not saved.

II. And this helps us to Reconcile the Difficulty of Salvation, with the Easiness of the Terms of the Gospel: For that which is not onely hard, but impossible to us, in our own strength, may, by the mighty Power of Divine Grace, become not onely possible but easie to us: And withall those things are accounted easie which bring ease, and that is a light burthen which rids one of a far harder. And thus the Commands of Christ, however hard in themselves to us, yet being considered with the Grace of the Gospel, and the blessed effect of inward Peace, which follows Sincere Obedience, even his Yoke, which keeps us most in, may be said to be Easie, and his Burthen, [Page] which sits hardest upon us, may be said to be light.

III. And from hence we see what Encouragement there is still for us to hope to be saved, if we be righteous.

There is none for the Vngodly and Sinner; i. e. for the profane contemner of God and Religion, or for the wicked Liver. For however they may flatter themselves with vain and presumptuous hopes, there is no more ground to think that the righteous shall be saved, than that the ungodly and sinner shall not: For both are alike made known by the same Word of God.

But what Comfort is it (may some say) to hear that the righteous are scarcely saved, when we are so conscious to our selves of our own unrighteousness? If we could think our selves righteous before God, there were some hopes, but we are Sinners; and if we should deny or excuse it, we should be so much more so; what hope can there be then for us?

To this I shall answer, and conclude.

(1.) The righteous here spoken of were once great Sinners; 1 Pet. 1. 14. for St. Peter mentions their former lusts,4. 3. and working the will of the Gentiles in lasciviousness, lust, excess of wine, revellings, banquetings, and abominable idolatries. Yet these are [Page]said, 1. 18, 19. to be redeemed from their vain conversation by the precious bloud of Christ;1. 3, 4. and to be begotten again to a lively hope of an inheritance incorruptible, &c.

There is therefore, not merely a Possibility of being saved, but a just and grounded Hope, if we renounce our former Sins, and become righteous, according to the Terms of the Gospel; i. e. if we sincerely repent of our Sins, and turn from them, and live the rest of our time, not to the Lusts of Men,4. 2. but to the Will of God. But if God had declared, that he expected from Mankind an entire and perfect Righteousness without any Sin, it were all one, as to publish a general and irreversible Decree of Damnation to all,Rom. 3. 23. for all have sinned and come short of the glory of God. From whence the Apostle well argues, that Men cannot save themselves: But God, of his infinite Pity and Mercy towards the deplorable Condition of Mankind, hath found out a way to save them, by the redemption which is in Christ Iesus, whom he hath made a propitiation for their sins. Although therefore as to our selves we have no hopes, yet herein God hath magnified his abundant Love towards Sinners, that although they have sinned to a high degree, yet if they be so far wearied with the burthen of their Sins, as to take Christ's Yoke upon them, then he hath promised Ease [Page] and Rest to their Souls, which is the greatest Blessing in the World, especially to Repenting Sinners.

But (some may again say) we have repented and sinned, and sinned and repented again, and can hardly yet tell which will get the better at last; we cannot say that we have entirely submitted our Necks to Christ's Yoke, for that requires a great deal more than we can perform; how then can we be thought Righteous?

I answer therefore,

(2.) Where there is a sincere and honest endeavour to please God, and keep his Commandments, although Persons fail in the manner of doing it, God will accept of such as Righteous: But where they please themselves in their Unrighteousness, and go on in it, hoping that God will accept some kind of Repentance in stead of it; or, where there hath been long struggling, and many Acts of Repentance, and the Interest of Sin prevails; the Case of such is very dangerous, but not desperate. For as long as there is hopes of a true Repentance, there is of Salvation; and there is still hopes of Repentance where Mens hearts are not hardned by an incorrigible Stiffness: For, according to the best Measures we can take by the Rules of [Page] the Gospel, none are effectually excluded from the hopes of Salvation, but such as exclude themselves by their own Impenitency.

THE END.

§

[Page]

[Page]

A SERMON Preached before the QUEEN AT WHITE-HALL, February 22d. 1688/9. By EDW. STILLINGFLEET, D. D. Dean of St. Paul's.

LONDON, Printed for Henry Mortlocke, at the Phoenix in St. Paul's Church-yard, 1689.

§

[Page]

Imprimatur,

Hen. Wharton, R. R. in Christo P. ac D. D. Wilhelmo Archiep. Cant. à Sacr. Domest.

Ex Aed. Lamb. March 1. 1688.

[Page]

[...]

ERRATA.

Page 24. line 22. dele is.

[Page]

Information about this book

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A sermon preached before the Queen at White-Hall, February 22d, 1688/9 by Edward Stillingfleet ...

Stillingfleet, Edward, 1635-1699.

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1689

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ESTC R14193

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13142365

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97977

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— A sermon preached before the Queen at White-Hall, February 22d, 1688/9 by Edward Stillingfleet ..., Stillingfleet, Edward, 1635-1699..

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[3], 36 p.

Printed for Henry Mortlocke ...,. London :: 1689.. (Marginal notes.) (Errata: p. 36.) (Reproduction of original in Duke University Library.)

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