Spiritual Refining, Religious treatise · Section 7 · Sermon 54
SERMON LIV.
Of the counterfeit of inherent Grace, viz. Natural honeſty; and why God hath continued in wicked men the uſe of Conſcience.
ROM. 2. 15.
Which ſhew the work of the Law written in their hearts, their conſcience alſo bearing witneſs, &c.
HAving diſpatched the nature, properties, and effects of inherent grace, I come (according to my Method) to detect two counterfeits of this, and they are Natural Honeſty, and Moral virtue; for theſe two make a glorious ſhew, and ſeem to be like the two great lights in the world, if humane reaſon may be judge, and I begin with natural honeſty out of this Text.
The Apoſtle in this Chapter brings in an heavy indictment and charge, both againſt Jew and Gentile, wrapping up all mankind in their winding ſheet, as being dead in ſin and iniquity; and whereas it might be objected verſe 14. That the Gentiles cannot be found ſinners, becauſe where no law is, there is no tranſgreſſion: He anſwereth this objection, informing us, That though the Gentiles were without a Law in ſome ſenſe, yet not without it in another: They were without a Law written and promulged, as the Jews had, but not without a Law ingraffed in their conſcience, whereby they had common dictates about good and evil: Which Natural honeſty was a Law to them in many things; And therefore they not having a Law, are a Law to themſelves. This being the ſumm of the Anſwer, he illuſtrates this work of God in mens hearts naturally,
1. By the Title, The work of the Law, i. e. The ſubſtance of the ten Commandments, which do ſummarily comprehend all duties to be done, and all ſins to be avoided.
2. By the manner, It is written in their hearts. Though it be implanted, and ingraffed, yet the Apoſtle uſeth this expreſſion of Writing, becauſe the Moral Law was written on Two Tables; onelyonly you muſt not take this expreſſion like that of Jeremy, Jer. 31. as Pelagius, and others have done, where God makes a Covenant, To write his Law in their hearts; for that is a gracious writing de novo, whereby God inſuſeth grace into his Children, enabling them to walk in his Commandements with all propenſity and delight, from ſanctified principles within. But here he ſpeaks of that natural ingraffing which God hath made upon the conſciences of men, whereby they judge good to be imbraced, and evil to be abhorred. It is true, there are learned men, and moſt of the Ancients go that ways alſo, who expound this of Gentiles, but believers and converted; for it may ſeem to attribute too much to Nature, to ſay, That Heathens do by nature the things of the Law: but when you hear in what ſenſe they are ſaid to do it, you will quickly perceive that to be no ſuch great matter, as may put them in a capacity of ſalvation. I ſhall not trouble you with the interpretation of Flaccius Illyricus, much toyling about the ſenſe of this place, which makes ſo directly againſt his opinion about Originall ſinne.
Laſtly, This Natural honeſty imprinted in mens conſciences, is deſcribed by an external effect, They ſhew it, viz. in the actions of their lives, abſtaining from whoredome, injuſtice, and murther. 2. By Internal effects, The witneſs and workings of Conſcience, ſometimes by accuſation upon things ill done, ſometimes by excuſe and approbation, when well done. Interpreters finde ſome difficulty about the ſenſe of the greek words foreign, In the mean while accuſing, or excuſing one another. That is, as ſome expound it, They condemn one and another, by reaſon of the natural light of conſcience left in them about ill doing, or well doing. But others, as it is in the Margent, render it between themſelves, in this ſenſe, Every man hath a court within in his own heart, where there are accuſations or defences according to the nature of the works we do, Every one hath a judge in his breaſt, and a Tribunal or terrible Bar in his Conſcience within, by which he is condemned or acquicted. This expoſition I like beſt; onelyonly I would render foreign, not between, or the mean while, but Alternatim, By change and viciſſitude, as the Greek word is ſometimes uſed: So that the Apoſtles meaning is, That there is ſuch a Law about good and evil in mens hearts, appeareth, in that all Heathens have had their Conſciences one while accuſing them, and at another time excuſing them; one while they have been terrified, and another time comforted and quieted in their Conſciences, according as they have deported themſelves. Now to the whole expoſition of this Text in the ſenſe declared, may be objected all thoſe places of Scripture which ſay, We are dead in ſin: And Chap. 3. 10, 11, 12. &c. that long deſcription of mans Natural filthineſs, where none, no not one is ſaid to underſtand, or to be righteous; eſpecially that famous place ſeems directly to thwart this, where it is ſaid, That the imaginations of the thoughts of a mans heart are onelyonly evil, and that continually. But here may be eaſily an happy accord found out; for thoſe natural impreſſions and inclinations, which are about good and evil, are imperfect and inſufficient to enable us to do that which is every way good in every circumſtance; and it is onelyonly of ſome particular notorious things, and it is onelyonly for the matter done, not the manner of it. Therefore though Heathens have done good things, yet they never did them well; and though they have abſtained from ſins, yet they never did it from pure and right grounds. Thus while they did the works of the Law, and their Conſciencies were thus buſie and active within them, yet they were corrupted and defiled; And therefore as the Apoſtle argueth, Their very mindes and Conſciences were defiled alſo, Tit. 1. 15.
This may ſuffice for explication at this time; more may be added hereafter: for this Text doth contain admirable practical matter, being fruitful, and bearing twins as it were.
1. That there is naturally implanted in mens conſciences, ſuch common notions Obſ. 1.and apprehenſions about God, and that which is good and evil; that thereby their conſciences are very active within them; and they forbear ſome ſins, and do ſome good things in their outward converſation.
2. Though theſe principles and dictates of conſcience within, carry men out to never Obſ. 2. The works of the Law in a mans conſcience, may be conſidered according to a mans three-fold eſtate.ſo much natural honeſty, yet it is not Grace.
I ſhall begin with the firſt: And for the underſtanding of it conſider, That we may ſpeak of the work of the Law in a mans conſcience, according to a mans three-fold eſtate.
Firſt, That of Perfection and innocency, wherein God made Adam before his Apoſtacy: And thus the work of the Law was perfectly engraven in Adams heart, both for knowledge to diſcern, and power to perform. This was a Star ſure enough to guide Adam to eternal happineſſe: Adams ſoul was not made like a blank paper, for Virtue or Vice to be written on it, in a meer indifferency; but he was made after the image of God, which was righteouſneſſe, and true holineſſe. It was an Image, the whole and univerſall reſemblance of God, and every Lineament was curiouſly, and accurately drawn. By reaſon of this, there was no duty to be done, but Adam knew it, there being no ignorance, imprudence, blindeneſſ, or folly in his minde; and hereby he had a propenſion, inclination, facility, and delight in what God commanded, no commandment being an heavy yoke to him.
But Secondly, If we speak of man turned an Apoſtate, and become a wretched prodigall, loſing that ſtock God ſet him up with; Then though nothing of that holy image be left in him, yet his underſtanding and conſcience being faculties of his reaſonable ſoul, they abide ſtill, elſe he could not be a man. And although theſe are wholly corrupted, as to do any thing that is truely good, yet there remains in man fallen, common notions and principles about religion and honeſtly, which ſerve for many ſpecial uſes hereafter to be mentioned: And although in ſome theſe have been defaced, and they have grown paſt feeling, and their ſenſe of God almoſt extinct, yet for the general theſe principles have been active in all men.
And Laſtly, We may ſpeak of theſe Divine reliques in man, as reformed and enlightned by Gods word, and furbiſhed by ſupernatural directions: And herein they are wonderfully furthering godlineſſe; for grace doth not put out thoſe little ſparks, but enkindleth them to a flame: So that natural principles elevated and perfected by ſupernatural, carry a man forward to all real godlineſſe. Now my diſcourſe ſhall be limited to natural light and power, while we are corrupted in our ſinfull eſtate; and in the examination of this, we may ſee diſcovered, that though nature hath many things laudable and commendable, yet ſhe is not to ſit in the Throne of Grace; but Why God hath left the notions of conſcience in man fallen. 1. That God might be known and acknowledged in all the world.rather nature is graces foot-ſtool.
In the next place let us conſider why God hath left theſe notions (as ſo many ſparks of fire raked up in aſhes) in our hearts.
And firſt, That hereby God might be known and acknowledged in all the world: That though men by nature did but grope in the dark, when they enquired what God was, yet it was clear to them there was a God, whom they conceived ſupreme, and then whom nothing could be better. This the Apoſtle calls, foreign, That which may be known of God, Rom. 1. 19. Indeed this naturall knowledge of God is ſo confuſe, uncertain, and corrupted through carnall imaginations, that in the Scripture phraſe they are ſaid to be ignorant of God, and to be without God, and that God is onelyonly known in his Church: But yet that they attain to ſome kinde of apprehenſion of him, is plain by Rom. 1. where they are condemned becauſe they did not glorifie God, as they knew God. This is a ſure Axiome. That there is no meer natural Atheiſt in judgement; there may be an Atheiſt in affection and deſire, wiſhing there were no God to govern and order all things, puniſhing men for their wickedneſſe; in which ſenſe the Pſalmiſt ſaith, The fool hath ſaid in his heart, there is no God, Pſal. 14. 1. But to be perſwaded in judgement, there are none ſo by nature, or very rare: God hath ſet this Candle in the dark places of the belly, to keep men in aw, and to acknowledge a power above them. Men that have not had the glorious Sunne of the word to walk by, yet they have had this Torch to go by in the night. And truly the improvement of this natural principle, that there is a God, might make every wicked mans joynts to tremble; for if thou canſt not raſe it out of thy heart, Why doſt thou not glorifie him as God? Why art thou not afraid of him as a God?2 That we may be the more inexcuſable.
Secondly, Therefore theſe practicall principles of good and evill abide in us, that ſo we might be the more inexcuſable: For when men have not lived according to that which the light of nature would have directed them to, their condemnation will be very juſt, themſelves being Judges, and their own conſciences bearing witneſſe to it. When therefore men live in ſuch ſinnes as Nature condemneth, ſuch are uncleanneſſe, unjuſt dealings, lying and forſwearing; they do not need Moſes his Law, nor Pauls Goſpel to condemn them; they have that in their own hearts which will accuſe and overthrow them. The Apoſtle many times provoketh to Duty by this, 1. Cor. 11. 14. Doth not even nature teach thee? Oh how often may even Chriſtians be ſeverely rebuked? Doth not even Nature teach thee, that to Lye, Steal, commit Adultery, are horrid ſins? How then canſt thou break this ſtrong bond in which Natural light hath tyed thee? To be condemned, becauſe we do not believe in Chriſt, would not be unleſſe Chriſt had been propounded to us: we need ſupernaturall revelation to ſome duties; but the Duties enjoyned by Nature, they oblige us, though no Scripture had been written, no Miniſters did inform us; though none ſhould bid us fulfill them. Thou haſt a Doctor or Teacher in thy own breaſt, which condemneth thee for what thou doeſt, therefore art thou greatly inexcuſable.
Thirdly, God leaveth theſe practical impreſſions upon us, that ſo what is good 3. That what is good may be honoured.may be honoured and praiſed, what is evill may be matter of ſhame and reproach. It is an excellent thing to conſider, That the things of piety, and juſtice, and all goodneſſe, have a remarkable reverence in the hearts of all men. Who would not be thought to be pious, to be juſt, to be righteous? Now how could theſe come to have ſuch Authority amongſt men, if there were not ſomething in Nature to approve it? So wickedneſſe, that is condemned and cenſured by all mankinde: Now no man is willing to be thought an ungodly man, an unjuſt man; and whence is all this, but ſtill from this work of the Law written in mens hearts? Hence are thoſe rules, Omnis peccans eſt ignorans, and Nemo poteſt velle malum, quâ malum, Evill is forward to come in Goodneſſes clothes, elſe it could not be embraced by any man. This makes much to juſtifie the nature of what is good and right; for all men, though never ſo ſavage or barbarous, they do adore it in the generall, though in the particular they have greatly miſtaken.
Fourthly, This Law is written in mens hearts, that ſo kingdomes and common-wealths, 4. That kingdomes and Common-wealths may be preſerved.and all humane ſocieties may be preſerved: For if there were not Dictates about God and righteouſneſſe, Kingdomes would preſently be turned into robberies, and horrid confuſions. We admire, and that juſtly, the providence of God in bounding the waters, that they do not overwhelm the earth: but much more admirable is Gods power in preſerving humane ſocieties, that men are not Wolves and Tygers, committing all bloody outrages. What is the cauſe of this? No outward power or ſtrength ſo much, as an inbred apprehenſion about a God, and a ſtrong conviction of the conſcience, what is righteous and juſt to be done; And therefore whenſoever this hedge is broken down, the very floodgates of all wickedneſſe is preſently ſet open; and bleſſed be God, that hath put ſuch a bridle in the mouth of Man, who by ſinne hath made himſelf ſo bruitiſh.
Fifthly, God hath left theſe ſacred remnants in us, that there might be a ground 5. That there might be a ground of converſion.of converſion and regeneration: For howſoever we are ſaid to be dead in ſinne, and our hearts are compared to ſtones, and we reſembled to bruit beaſts; yet that is in reſpect of any active capacity or ability to do what is good, otherwiſe God dealeth with us in a way of reaſon and argument, anſwerable to thoſe Natural Dictates within. Thus when Paul preached of Temperance, righteouſneſſe, and the world to come, Felix trembled, becauſe there were ſome principles of reaſon within him aſſenting to thoſe Truths which Paul preached. Indeed the Papiſts fouly miſtake, who make regeneration to be nothing but the actuating and exciting of thoſe inward principles by grace: As if a man ſhould blow up and inflame ſome little ſparks of fire covered under aſhes: and by this means they make Nature co-operate with Grace; this contradicts thoſe expreſſions where God is ſaid to make an heart of fleſh, and write his Law in us; for by theſe Texts it is apparent, That God infuſeth the firſt power into us, and puts in a Divine ſtrength, and doth not excite, or ſtir up our Natural ſtrength: So that beſides this Natural writing, there muſt be a Gracious writing, elſe we certainly periſh. But yet theſe natural principles of religion and honeſty, are good foundations to work upon; to preach to men and not to beaſts. I ſpeak (ſaith Paul) to wiſe men, 1 Cor 10. 15. judge what I ſay. We preach to men that ſhould have Reaſon, and Natural Conſcience working in them: Now if ſo, How is it that thou art not converted? That thou haſt not left thy ſins? Set upon a way of ſtrict Godlineſſe? for let thy Naturall conſcience work; give it leave to argue; hear it ſay what it can; Doth not that cloſe with the holy Truths we preach to you? Your affections (happily) do not your love and deſire do not, but your Natural conſcience, that is terrified; that ſaith, this is religion, this is juſt; therefore it muſt be done: That ſaith, thy ungodlineſſe, thy luſts are ſins, and therefore to be avoided. Oh hear what that preacher in thy breaſt preacheth to thee ſometimes: And (beloved) this is the great advantage that the Miniſters of the Word have while they rebuke ſin, exhort to Duties: Though we make men our enemies, yet their conſciences are our friends: While your corrupt affections make you rage and ſret at what is good, yet your conſciences they ſpeak for it, and approve it. That therefore the word of God might have a ſubject to work upon, ſomething to cloſe with, there are theſe fiery ſparks of light and Truth burning in mens breaſts: So that there is no man we preach unto, but if he would let his Natural Conſcience be judge, and determine about his leaving ſin, and doing good, the Verdict would be on the Miniſters ſide. Here is the controverſie, the word of God commands thee to caſt away thoſe ſins thou liveſt in, it threatens thee with all the Curſes in the Law. Well, thy corrupt heart pleads to the contrary, theſe luſts are ſweet, are profitable, thou art accuſtomed to them; and then thou haſt many carnal prejudices; To do ſo, would be to live ſtrictly, preciſely, ſingularly; and what repute that hath with the multitude, all know: So that it is againſt their good name and their credit, they conceive, to be ſo wary about ſin; thus thy corrupt affections plead. Well then, put the iſſue of this debate to the Naturall light of Conſcience, hear what that will ſay, and preſently that will conclude, That which is good and righteous, is to be preferred before what is pleaſant and profitable: That will ſay, God is to be obeyed before man: if you will go on, and live thus, and do thus, I muſt do my duty; I cannot but accuſe you, terrifie you, arraign you: I cannot but give you many ſharp wounds: And howſoever you may for a while through pleaſure, and pride, and earthly affections ſtop my cry, and ſtifle my voice, yet one day I ſhall roar ſo in thy ears, that for horrour thou wilt not be able to endure it. This is the very … about every wicked man; and therefore think not to bear it out againſt the word; do not go about to ſtop the mouth of Natural conſcience. Thou mayeſt for a while …rown the noiſe of it, and ſtudy diverſions; but Oh wo, and thouſand tin; a wo when it ſhall tear and devour, and none be able to deliver.
Sixthly, God hath imprinted theſe principles in us, That ſo Men might abound in civil honeſty, and Moral virtues; which although they are not true grace, they 6. That ſo men might abound in civil honeſty and virtue.are but copper, and not gold, yet hereby men are leſſe wicked, and ſo God is not ſo much diſhonoured, Camillus is better then Verres: Fabricius then Cataline: Mens lives are not ſo much to the reproach of Gods name, and his exceeding great diſhonour; for howſoever it be true, That theſe principles of Nature doe not encline us to good truely, and upon a right ground, yet by them we are curbed from acting all the wickedneſſe our hearts would accompliſh; and ſo are thereby as Wolves and Tygars tyed up in chains. The Apoſtle ſuppoſeth this, when he ſaith of the Heathens, Rom. 1. That they detain the truth in unrighteouſneſſe; That is, the natural knowledge which they had of God and righteouſneſſe, would have provoked them to what is holy and good; but they violently detained this Truth; they kept it from being active, and burſting out like fire in their lives. Is not Medeas caſe, the caſe of many men, They ſee better things, and approve them, but they follow the worſt. Oh conſider thy ſelf, Doeſt not thou inwardly think there is a better life to be lived then I live; a better courſe to be taken for Heaven then I take: But ſtill thy ſins and corruptions turn thee out of the way. Oh it is to be feared that this is a reigning univerſal ſin; for Men having lived ſo long under the Goſpel, cannot become ſo bruitiſh and ſtupid in their imaginations, but that they know when they ſinne, and when they doe well, How then can they endure to live againſt Conſcience.
The cauſes of the Senſeleſneſſe, Silence, and Stupidity of the Conſciences of most Men.
BUt you will ſay, If God hath left theſe principles in us, How comes it about that in many men they are aſleep? Do not all Men almoſt runne into thoſe ſins which the Law of Nature forbids? How is it that Men ſwear; lye, commit whoredomes, and do injuſtice, if they have ſuch a School-maſter within to teach them? Who would not ſay by the lives of moſt men, That theſe are overwhelmed and quite buried? and if it were among Heathens, it were no great wonder; but that it ſhould be amongſt Chriſtians, is the great amazement: For they have not onelyonly this Natural light inbred in them, but ſupernatural light alſo revealed unto them. So that for men under the Goſpell, to become ſo ſottiſh and ſenſeleſſe about what is good, and what is ſin, is beyond all expreſſion intollerable.
The grounds of this ſenſeleſneſſe and ſtupifaction of Conſcience may be theſe.
Firſt, Ill education, and long continued custome in evill, for theſe things become Ill education & cuſtom in ſin.a ſecond nature quickly; and the firſt Nature is obliterated as it were. Men that live conſtantly by great Noyſes, they regard them not; but ſtrangers are much diſquieted with them: So what men have been brought up in; they ſaw nothing but wickedneſſe and prophanneſſe in their parents lives, and in the families where they were taught; this takes away the horror of ſinne: They ſee their Anceſtours, and learned men, and great men, they have made no matter of Godlineſſe, but ſinned as they pleaſed; this roots out all aw of ſinne in the Conſcience: Some Heathens baniſhed out all Poets, and Comedies, and Tragoedies upon this ground, becauſe their Gods were brought in, doing ſome wickedneſſe or other: Now they well argued, That men would be much more hardened in their impieties, when they had their Gods for a pattern.
And thus it is here, Children, for the moſt part, and ſervants, they have no other God then their Parents or Maſters; and if they obſerve them to drink, and ſwear, and be naught, they immediately conclude, they may do it alſo: ſo that if you ask, How is it that ſo many men live without any ſenſe of a God, or Conſcience about ſinne, enquire into their Education; ask how they have been brought up: Did not their Parents, their Anceſtors, did not their Families they lived in abound in ſin; and then without Gods miraculous grace upon them, they cannot come to be of another judgement: and this is the reaſon, Why the Scripture doth ſo often call upon Parents to teach their Children the fear of God, and to bring them up in his knowledge; for if that be neglected, thoſe naturall ſparks of honeſty will quickly be put out. And much like to Education is Cuſtome, men habituated in evill wayes are paſt all feeling preſently. Thoſe who at firſt had ſome checks of Conſcience, and akings of heart, when once plunged into ſinne, they fear nothing, they feel nothing, they apprehend neither heaven or hell; but as the Salt water of the Sea when it hath over-flowed the Banks, and covered ſome grounds, leaveth ſuch a ſaltiſh, brackiſh diſpoſition in the ground, that it can never be got out again, or return to its former nature. Thus Cuſtome in any prophane way takes away all ſenſe and feeling, ſo far, that they never come to that ingenuity and tenderneſſe of conſcience which once they had. How is it that once thou daredſt not omit prayer, private, or in family? That once thou couldeſt not give way to unchaſt company? Thou couldeſt not endure the company of ungodly men: But now theſe things are never any trouble to thee; they are no torment to thee. This is a cuſtome, this is a prophane uſe upon thy ſpirit: Oh then put out the ſparks of fire before it be kindled; ſtop the leak at firſt, before the ſhip be filled with water; reſiſt the principles of ſinne: Of all ſorts of people we have leaſt hope of doing good unto them, who are ſetled in a ſinfull way; that can ſinne without fear, or any regret of Conſcience: For theſe men have not that foundation in them, which we ſhould work upon: For our preaching doth good to thoſe who ſet Conſcience a work, that let Natural light cloſe with what is delivered.