ROM. 2. 15.
THe last day we delivered one main cause of the silencing, or stupifying those Dictates and Principles of naturall light, which provoke to that which is good, though very imperfectly and detectively. We now proceed to a second ground; and that may be an imprudent and sinfull consideration of the government and administration of things below. That it hath fared ill with those that have done1 well; and on the contrary, that those who have been very hainous in wickedness, have yet prospered, and had great abundance; hath been a great tempest to put out that little spark in mens hearts: which consideration made the Poet say, Sollicitor nullos, saepe putare Deos, He was tempted to think there was no God, when he looked upon the administration of things below. This sate heavy on the heathens spirits, whereupon they have made Tractates upon this question, Why it sometimes fals ill to a good man, and well to a wicked, as Seneca and Plutarch, wherein they have behaved themselves in some measure well, gravely acquitting Gods providence; and had they enjoyed Scripture-light, they had easily waded through that deep: And it is no wonder that these blasts have made Heathens stagger and reele too and fio, for we have the eminent Cedars in Gods Church almost overturned by it. David, a godly man, greatly exercised in severall conditions, though alwaies finding God turning stone into bread for him, when he was in any wildernesse, yet how pitifully doth he toil and labour under this temptation? Psal. 73. that those who were wicked, they prospered, they had their hearts desire; they had no pangs, nor troubles; and this did so far prevail, that in a sudden passion, he speaks like an Atheist, Verily, I have washed my hands in innocency and have cleansed my heart in vain. On monstrous speech, and dreadfull to come out of a godly mans mouth: to say, it was a vain thing to fear God, a vain thing to walk justly and innocently, if he had done wickedly, he should have prospered better. But this was onely a suddain motion, an imperfect suggestion of the flesh, not a setled deliberate principle; therefore he quickly recovers, calls himself a foolish and ignorant beast, goeth into the Sanctuary of God, and there understands aright; yea, and as a man in a great inward heat and agony, but getting some ease and respite, saith, Truely God is good to israel, even to the clean in heart; so that this generous wine doth at […]ast expell that noxious venome in it. In like manner we see Jeremiah, chap. 12 1. staggering under this divine dispensation, though acquitting God: So that we see its a great part of wisedome to behold the marvellous doings of God on the earth, with a wi[…]e and pure eye; not to turn Atneistical, carelesse, and prophane, concluding it is all one, whether a man be godly, or ungodly, just, or unjust. The Psalmist saith, The fool hath said in his heart, there is no God, Psalme 14. 1. It’s not Jehovah, in the originall, but Elohim, none that judgeth, or governeth the world, taking notice of things done here below; and how great an incouragement this is to goe on in wickednesse, appeareth by that of Solomon, Because judgement is not speedily executed upon the wicked, therefore is the heart of a man within him set upon folly, Eccles. 7. 8, 11. Oh then if thou wouldest have these principles of conscience quick and active within thee, then doe thou by Scripture information, consider of all Gods administrations here below, knowing that even what is most crooked to thy apprehension is yet streight: as the stick in the water, though streight, yet seemeth crooked, because the water is not a fit medium to see by: So thou art astonished at many Providences of God in this world, and thou askest, Where is the Justice, the Wisdome, the Equality of these things? but thou lookest through an unfit medium, and so they seem crooked to thee. Alas, the Scripture doth evidently informe us of just, and wise ends, why God sometimes suffered his enemies to prosper, and godlinesse to be persecuted, and his Saints made Martyrs for his Name sake; so that the Word of God is the truest Glasse to represent the face of all things here below, especially that is satisfactory, that God hath appointed a day of judgement for the whole world, when all shall appear, and be judged for what is done in the earth; and as here below they do not complain that Malefactors are not executed before the Assizes, but patiently expect that time: So are we quietly to wait that great day, wherein God will settle all things according to their nature and deserts. Let no man therefore harden himself in impiety, thinking I have been thus long a prophane, unjust, ungodly man, and I am well and lusty, nothing aileth, or troubleth me: Let not this cauterize thy Conscience, for thou art but as the beast fatted for the Shambles.
A third way to choak this work of nature, is plunging and drowning our selves into earthly things, or voluptuous courses.2
First, Earthly things: There are none scarce have lesse conscience about good and evill, lesse apprehension about God, than those that like Moles are alwayes digging in the earth. Judas from a covetous principle within, betrayeth and selleth innocent bloud. How could he commit such an unnaturall sin, do that which the natural light of Conscience would so condemn? It was Covetousness. Which made the Apostle call the love of mony, the root of all evil, 1 Tim. 6. 10. as that which would put out all divine & humane light in a man. The Pharisees who were covetous derided and scorned Christ; these Terrae filii are never Caeli filii, These Children or Sons of the earth, are never capacious of heavenly light. Its the punishment upon many a man which twas on the Serpent, to lick the dust of the earth, and to live upon that; so many men goe to bed, rise and walk wholly with earthly and worldly affections, into these they are even transformed, and made like clods of earth. Now such men have very little apprehension upon sinne, or godlinesse; were it not for the shape of their bodies, you might judge them beasts, for they regard onely the things of sense. Thus as the glorious Sunne is eclipsed by the interposition of the Moon; so doe arthy thoughts, and earthy affections obscure that petry light, which shineth in a mans breast; and certainly, if love of the world hath put out the Gospel, and Scripture light that shined in some mens breasts, as the Scripture gives pregnant proofs of it; no wonder if it do wholly extinguish the light of nature. Take heed then of Corah’s judgement or a worse, he was bodily swallowed up in the earth, but thou in thy soul and spirit. Is it not with thee as the barren heath, that brings forth nothing but Briars and Thorns fit for burning; so thy life produceth nothing but damnable matter, and what makes for eternall destruction. Be not therefore in this sense, a worm and no man, one that is wholly bred of the earth, and liveth in it: Though nature and grace preach to such; though the Word of God cry aloud to such, yet they have no eares to hear.
Secondly, men plunged in voluptuous riotous courses, living in beastly lusts,3 either of uncleannesse, drunkennesse, or such deceitfull pleasures: Th[…]se muddy streams doe quickly put out that candle in the inward parts: Those that are drunk, are drunk in the night, saith the Apostle; sins of pleasures and inte[…]ance they are committed when men have put out all knowledge, that so they may neither be ashamed or afraid of what they have done. As muddy Bogs breed Toads and Frogs; so loose and dissolute lives breed all poysonous and loathsome imaginations in a man: Therefore saith the Prophet, Wine, and strong drink, and Whoredome take away the heart, Hos. 4. 11. How many men by debauched and luxurious courses have made themselves at the same time sots in their bodily parts, and in their naturall conscience; and by their loosnesse have spent their consciences, as well as their estates; and as they have scarce one peny left to maintain themselves or children; so not one good thought left in their consciences, to accuse and condemn them for what they have done! Oh therefore who can complain bitterly enough of that bruitishnesse and beastlinesse, many men are plunged in by their loose and intemperate lives, and even under judgements, and not so much awakened as Balaams Asse was, under her Masters blowes. Oh that this sottishnesse were onely in Sodome, not in Jerusalem, in Gomorrah, not in Sion. If then you see many men living without any dictatings of Conscience about God, if you see them committing all manner of evill, so that they plainly declare they have no love of God written in their hearts, but of sinne and the Devill: Marvail not at this, but consider, Are they not men wholly plunged in worldly things? or are they not confirmed in lusts and Pleasures of the flesh; if so; you may as soon expect a Star in a loathsome dunghill, as any right principles in such corrupt conversations; so that these are scarce to be reckoned in the number of men.
The fourth cause which over-whelmeth these Dictates of nature, is frequent and habituated living against them. Constant Rebellion against the light, at last puts it4 out: Men by use are not afraid of it, Econsuetis non fit passio, saith the Philosopher; ordinary things we are accustomed unto, breed no extraordinary passion, or affection in us. As it is with supernaturall light revealed unto us by the Word and the Prophets, a daily living under it made the Jewes despise it; and they did the more vehemently resist it, by how much the more common it was; insomuch that both the Prophet Ezekiel, and our Saviour Christ tells them, that if strangers had enjoyed such means of grace, they would have been wrought upon. As (I say) it is in supernaturall light, thus it fareth with naturall, the continual accusations, and smitings of Conscience, through custome men harden themselves against, and at last contemn them. Take heed therefore how thou dost those things that thy heart condemneth thee for: for after thou art used to such obstinacy, though God should raise Thunder and Lightning in thy breast, it would not at all amaze thee: As those that are Witches and W[…]zzards, at the first apparition of the Devill to them, may have some trembling and fear; but after they have given up themselves familiarly to him, there is no amazement or horror at all. At first to doe and live against the convictions of Conscience, is a dolefull and dreadful thing, but after they have once used to kick against this prick, they come to such a dedolency, that they feel nothing at all. If the Apostle Rom. 14. makes it such a grievous and hainous sinne to eat any meat doubting, or to doe any thing doubting, whether it be a sinne or not; then how grievous a thing is it to doe those things, about which thou hast no doubts, but clear convictions that they are sins: As for example, take the unjust, deceitfull man in his trade, Dost thou doubt whether thou sinnest in lying, cozening, and over-reaching? Dost thou scruple whether it be a sinne? No, but thy Conscience plainly telleth thee, This was not lawfull, this was not just. So instance in any grosse prophanenesse, Do you commit these things, doubting whether they be sinnes? or dost thou not plainly accuse thy self in what thou dost? Oh then think with your selves, if I did but doubt whether these things were sins, I ought not to doe them; but when I know they are sinnes, when I see as clear as the Sun, that they are iniquities forbidden by the Law of Nature, then how presumptuously wicked must I needs be? Thou therefore who dost constantly walk in ungodly, prophane courses, thou art a shame and reproach to heaven and earth; God from heaven, and God by all the Creatures doth condemn thee herein. This stupidity of Conscience the Scriptures calls […], which is, when men through much labour and manuall exercise have brought such a callousnesse and senselesnesse upon the palmes of their hands, that they feel no pain at all. Thus men by frequent repressions of the beams of this light, doe at last become altogether stupid; as the Dogs that lie by the Smiths Forge, through custome, fear not those sparks of fire that flye about them.
We may conclude, A fifth cause of the suffocating of these naturall Dictates tobe5 a just judgement of God upon men, because of the abuse of Natural light: when men have not lived as they have known, nor walked as they have known, God as a just judge hath delivered them up to their own unnaturall lusts, which hath been more grievous than to be delivered up to Lions and Bears, and to be torn in pieces by them. This is evidently set down, Rom. 1. at large; where the Heathens, not walking according to those implanted principles within them, but breaking the bounds that nature had set them, God gave them up to all manner of lusts, whereby they committed most unnaturall crimes, which the Apostle there reckons up. Marvail not then to see men become like bruit beasts; say not, How can men be thus unnatural? How can they choak that light in their hearts? Think not much at these things, for many men live under Gods spirituall curse upon them; he hath delivered them up to their lusts and sinnes, to doe all manner of wickednesse without fear and trembling: a judgement of all judgements most terrible, yet it is often seen in the world: for were they not given up to such a spirit of slumber and security, they would be like so many Cains and Judas’s after their abominable iniquities, so many Magor-missabibs, whom fear would incompas[…]e round about.
Sixtly, Another cause that will dull, if not extinguish those principles of conscience, is a wilfull turning away our thoughts and considerations from what they speak within6 us. Men study diversions, and for fear of such sad melancholy thoughts as they term them, they will goe into merry company, take great imployments upon them, that will busie their heads so much, that they never hear what Conscience speaks within, because of the crowd of imployments without. Thus Cain full of trembling, to shake this off, he travaileth, and buildeth Cities, and all to have a quiet mind. Thus as when the Prophets of God called to mourning and sackcloth, there was gladnesse, and making of all melody: so when Conscience accuseth, condemneth, calls for repentance and reformation, they labour to make a greater noise that may drown this. It’s true the acts and dictates of Conscience are not subject to our wills, Quoad specificationem, as they say. A man cannot think that to be good which he desireth, nor that to be evill which he would not; but against and contrary to mens wills and affections they say, This is good, and this evil: but quoad exercitium, in respect of the exercise of it; So they may wilfully turn away their thoughts from considering what is said to them. Thus as the thief hareth the light, because his deeds are discovered thereby; so a wicked man dares not give heed to what conscience saith, he runneth from it as much as he can, because it is wholly against the course of his life; so that if you never minde or consider, what that law of God in thy heart speaks to thee: it’s no wonder if thou art never reformed: But if thou wouldst commune with thy own heart, and search it, bid all other things stand aloof off, thou and conscience will consider together, thou and conscience will examine together; if this were done, thy sins should not lodge a night longer with thee.
Seventhly, A prephane jollity, and a carnall merriment, this also weakens the voice of naturall Conscience; some men are as afraid of any serious sober thoughts7 about God, and the day of judgement, as children are of the dark. This was their disposition, who said, Let us eate and drink, for to morrow we shall dye. Oh prophaness, rather let us repent and mourn, and forsake our sins, for to morrow we shall dye; but these swinish Epicures, they made the clean contrary use, We have but a short time to live, we may not hold out till to morrow, therefore let us be merry while we may, when we are gone, all is gone; we will take our pleasures while we may have them. This jolly prophaneness, puts out all the eyes of Conscience; now all his care and thought is, but how he may be merry, how he may be glutting and satisfying his lusts; as for the day of judgement, or those sad Sermons which his conscience may preach to him, he desireth to hear no more of them, he wil make much of one while he may. But Oh! what is this making much? Its making up much wrath, much misery, and much horror for thy self: That which thou saidst is making mirth, is indeed making nothing for thee, its the eternal perdition of thy soul and body.
Eighthly, Neglect to stir up and quicken these natural Dictates, by all those special and supernatural helps which God hath appointed; not that these can ever8 be polished or made grace, for that is a new creation, as you heard, and comes into the soul wholly from above; but diligence and attendance upon the means, would make these more tender and vigorous within us: This may be amplified by the parallel of supernatural light; for if when God hath graciously ingraven this heart in his people, so that the Law of God becometh a delight unto them; yet even this work of grace may seem to be quite overwhelmed, so that there do not for the present appear any motions or breathings of Gods spirit in them, no wonder if in natural men, all things lie so hushed and quiet, that nothing of this natural Law is declared. For an instance of the former defection, take David and others; Who could think that ever they should commit such bloody and hideous sins as they did? Where was their grace? Where were the fiery darts of Gods spirit in their hearts inflaming them? Nothing but sin and the flesh appeareth in them, they are like a tree in winter, that discovers no sap or life; like a man in a dead Lethargy, that manifests no breath: Now then, if the supernatural work of grace in a godly man, may be so stupified and over-whelmed, is it any wonder if these dictates of nature be silent? But as in the godly, these things are overtopt by their sluggishness, and careless walking; so in natural men, whatsoever dictate may be to good, it wholly dyeth, as sparks of fire dye, because there is nothing to blow on them, and inkindle them.
Lastly, Therefore may there be no declaring of this Law in mens hearts, because9 they do inordinately desire to live without any controll or check: Now these natural principles, they are a School-master to keep men in awe; they are a judge to terrifie and keep men in fear. And as the Malefactor would willingly kill the Judge, if it were in his power, that so the Judge may not condemn him; thus the corrupt lusts and affections of men, make them desirous to stifle conscience, that so conscience may not condemn or accuse them. There is nothing that a wicked man is so afraid of, as to be disquieted in his sins: Our tongues are ours (say those prophane men) who shall control us? Therefore that they may not stand in awe, and so be kept from sin, as the Psalmist speaks, Psal. 4. 4. they labor to muzzle the mouth of conscience, that it bite not: A vain and foolish attempt indeed, for when God makes this roar and rage in a man, all the pleasures, sports and pastimes in the world, cannot allay the noise of it; but yet men will attempt these vain things: Fear of natural light, makes men hate it, and the hatred of it, makes men put it out if they can.
Use. Use of Instruction, How inexcusable all men are, who live in the committing of gross sins, such as natural light forbids: Who can plead for thee? What canst thou say for thy self? Its no excuse to say, I am no scholar, I am not Book-learned: Alas! thou art new born with these principles, that To do unjustly, to live intemperately, are not lawful to be done: Think not to say, I cannot read, I am not able to peruse the Bible, for if there were no Bible, no Ministery, these sins are condemned by a Judge in thy own breast. You would think it impossible that even among Heathens any such impiety should be found, but among Christians to have it, who would not cry out, Be astonished O Heavens, and blush O Sun, that in the Church of God men should lie, forswear, be unclean, and walk in the bidden ways of dishonesty. These go against natural and supernatural light, against the Bible the Book of God, and against their conscience that Vice-Roy God hath placed in their hearts: Think then how speechless thou wilt presently be stricken, when God shall inquire about these things.
Footnotes
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- A sinfull consideration of the Government of the world.
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- Immoderate love of the world, or voluptuous courses. I.
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II. ↩
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- Frequent and habituated living against the dictates of Conscience.
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- A turning away from what conscience speaks.
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- Prophane jollity.
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- A neglect to stir them up by the helps appointed.
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- An inordinate desire to live without control.